A Gratifying Endorsement of One of the Islamic Values on Sex Morality in Modern America

A Gratifying Endorsement 

of

 One of the Islamic Values on Sex Morality in Modern America

It was really heartening to read an article Why It Matters That Pence Won’t Have Dinner With A Woman Who Isn’t His Wife in the Huffington Post of March 30, 2017 by Emma Gray. Not that our Islamic values need any approval from other sources. All the same it is a proof that ours is a Natural religion and builds on our natural God Given instincts.

Sex is a very strong appetite for all humans of all the genders. Unless society builds strong measures and barriers to harness it, this leads to widespread promiscuity, gender harassment and scandals: lots of them at all levels, high and low. I would call it a physiological phenomenon which is staring at us furiously in all modern “western” and fast intruding into “eastern” societies. The First, Effective and Bold step in this direction is the Golden Principle “ A man and woman should hate to be alone behind closed doors”. It builds a real and true family life, a unit of our society. I am really and pleasantly surprised to know that there are persons like our Vice President Mike Pence even in this openly and blatantly permissive society which he lives in. Hats off to him. The comments posted against this rule by the author and others are pure examples of ignorance. There have been numerous women as Prime Ministers, Presidents, Ambassadors, lawyers, doctors, CEO’s and successful business women in Countries that strictly follow this guideline. This is the first step to introduce some moral values in the present and prevalent amoral society fast descending into an abyss of immoral community. 

A Dissection of the Popular Buzzword "Leadership Skills/Qualities"

A Dissection of the Popular Buzzword "Leadership Skills/Qualities"

"Leadership Skills/Qualities" is the buzzword persistently dished out to our Youth in all circles and at all levels. What does it mean? Is it a  call for power and wealth? Is it a drive for status or a training for service? Is the captain of a soccer team, depending on strict team work as much a leader as the CEO of a corporation? Must a "leader" have a penchant and opportunity for authority and dominance as in politics and business or the front runners in other fields like science and arts should also be garlanded as "leaders". This insistence and craze for "leadership" has a great potential to dampen and deflect the efforts and personality of our adolescents. It prevents them from exploring their natural intuitions and inclinations which in fact are the basic drivers for getting ahead. History is full of glorious examples where individuals have achieved great heights in various fields by their personal ideas and skills; they did not aim for the spotlight which they ultimately received. This problem has been dealt with very efficiently, comprehensively and logically supported by facts by Susan Cain, author and founder of  Quiet Revolution in an article: Not Leadership Material? Good. The World Needs Followers. She has tried to prove that "The glorification of leadership skills, especially in college admissions, has emptied leadership of its meaning". I found it very informative and educational. See, what you make of it.

“Be Fair and Honest in Your Dealings with other Beings”, demands the Holy Quran from Muslims Surah Fatiha: Makki? Madni? Makki/Madni?

 “Be Fair and Honest in Your Dealings with other Beings”
 demands the Holy Quran from Muslims

Is Surah Fatiha: Makki? Madni? Makki and Madni?

ABSTRACT

The ayahs “And give full measure whenever you measure, and weigh with a balance that is true: this will be [for your own] good, and best in the end.”  and “WOE UNTO THOSE who give short measure: those who, when they are to receive their due from [other] people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due! Do they not know that they are bound to be raised from the dead [and called to account] on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?” are discussed. We are asked here to be  honest in our measurements and weights because of two reasons. Apparently, the ayahs are referring to rather small matters since we see a (physical) balance only in the grocery stores. It is in-fact referring to something much deeper and wider compatible with the dignity and level of the Holy Text. The rule is not restricted to weights and measures only but it includes all other means through which the rights of someone are evaluated, assessed or appraised. Sayyidna ‘Umar Ibn-ul-Khattab  saw a person curtailing [cutting short] his bowing and prostration postures in prayers, he said to him: “Lakhad Taffafta”ie. you have committed Takfif (curtailed the right) of Allah. It can therefore be logically surmised that these ayahs cover all forms of worship and rights of Allah like prayers, fasting, ablution, cleanliness etc.

Hopping from the religious to mundane, the injunction in these ayahs encompasses a wide variety of our dealings and activities between man and man; human rights in our modern jargon. One is required to evaluate (measure and weigh) honestly and properly the dues and rights of others and respond accordingly. A doctor must treat only what the patient needs and charge accordingly. Same goes for lawyers, be honest in assessing the problem of his client and bill him accordingly. Generally speaking we are told to give commensurate with what we have received and vice versa in all our dealings, transactions and business with others — commercial and non-commercial. As a proof of its importance, this message is repeatedly stressed in the Quran; six such ayahs are listed.

The Messenger of Islam is a historical figure and Islam and its teachings can be corroborated and verified.True but indeed there are also big and significant lacunae in our knowledge because of conflicting riwaayaah’.  The site of revelation of surahs — Makkah or Medinah — is a prominent example. Surah Mutaffafin as reported by Sayyida Ibn 'Abbss  is the first Surah that was revealed as soon as the Holy Prophet arrived at Madinah. On the other hand Sayyid Qutb, like many others thinks it is a Meccan Surah.The issue is further discussed

I was really shocked into disbelief when I read recently that even the Mother of Quran - Surah Fateha - is included in this controversy. Is it Makki-the majority opinion, Madni or Makki/Madni? This is elaborated in the text. A link to an article “Why Was Surat al-Fatiha Sent Twice?” by the popular and remarkable Muslim American scholar Sohaib Webb is attached and responded. I am completely baffled after reading it. It just flew past my head. At this moment I am glad I am not a scholar and do not approach my Deen by legal jargon. Nor do I regard riwaayaah as sacrosanct demanding Taqleed — blind following. As a sinner and PPK Muslim, Surah Fateha to me has to be an early Makki surah. (How early? I was trying to consult Maulana, Maulvi Mufti Google to find out when I came across this controversy) There is no way the early nascent community would be deprived of this valuable jewel for first twelve years of its existence, if this were to be a Madni surah. I also cannot conceive any reason to reveal it again in Madinah, as is argued by Sohaib Webb. First, the Muslims were already reciting it at least seventeen times daily in their mandatory prayers for a year or two before the migration to Madinah. Second, the beloved Messenger of Allah Ta’aala Subhanahoo was physically present amongst them to explain the additional meanings that this beautiful surah had acquired in Madinah.

March 25, 2017

 Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- March 2017

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 Summary:       For the Busy Bee                           None        Pages

The Main Story:           Recommended                               Three       Pages

Footnotes:                   For the Perfectionist                        Two         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 in 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. 

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

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 recollect 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 sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our 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 Al-Isra (no. 17), Ayah 35

وَأَوفُوا الكَيلَ إِذا كِلتُم وَزِنوا بِالقِسطاسِ المُستَقيمِ ۚ ذٰلِكَ خَيرٌ وَأَحسَنُ تَأويلًا

“And give full measure whenever you measure, and weigh with a balance that is true: this will be [for your own] good, and best in the end.” (Dr. Mohammad Asad)

A SHORT VERSION

None

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

This is the eleventh item in the “ten commandments of the Quran” that we have been discussing.  It is dealing with weights and measurement. This ayah (and the other that I will quote) is difficult to understand word for word because of the fluency of the Quranic Arabic. These ayahs are rhythmic and pleasant to the ears. However, translation in Urdu or English results in crude repetitions. We are asked here to be  honest in our measurements and weights because of two reasons:

First, it is good for us here in this world because it ensures mutual trust and confidence. It is intrinsically good. Rationally and naturally, no decent person likes to cheat others.

Second, it guarantees the best outcome in future; on the Day of Judgement only piety, honesty and taqwaa (fear of God) matters.

The same topic is addressed  emphatically in Surah Mutaffafin (also known as Surah Tatfif). According to some reports this is the first surah to be revealed after the Hijrah and refers to a very common practice in Medinah of those days. After this revelation this type of cheating came to a halt.³  

“WOE UNTO THOSE who give short measure: those who, when they are to receive their due from [other] people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due! Do they not know that they are bound to be raised from the dead

[and called to account] on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?”

Apparently, the ayahs are referring to rather small matters since we see a (physical) balance only in the grocery stores. The Holy text has no time for trivialities. It is in-fact referring to something much deeper and wider. It has used the word “mustaqeem” (straight) in the first ayah which always signifies a moral and spiritual connotation.“The word mutaffifin “those who give short measure or weight” in the second ayah is used in Arabic for an inferior and base thing and is derived from Tatfif “to give short measure or short weight” fraudulently. I like the way Mufti Mohammed Shafi has come to a broader meaning of these phrases compatible with the dignity and level of the Holy Text: “The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due”. A riwaayah recorded in Muwatta of Imam Malik supports this logic:  Sayyidna ‘Umar Ibn-ul-Khattab  saw a person curtailing [cutting short] his bowing and prostration postures in prayers, he said to him: “Lakhad Taffafta” ie. you have committed Takfif (curtailed the right) of Allah. On the basis of this report Imam Malik has hypothesized: “le kulle shai’in wafaa’ wa tat’fif” ie everything has a full due and a short measure.

It can therefore be logically surmised that these ayahs cover all forms of worship and rights of Allah like prayers, fasting, ablution, cleanliness etc. We are expected to complete these duties fully and honestly. Cutting corners will amount to takfif indicating that we are giving short to our Lord Creator. 

Hopping from the religious to mundane, the injunction in these ayahs encompasses a wide variety of our dealings and activities between man and man; human rights in our modern jargon. One is required to evaluate (measure and weigh) honestly and properly the dues and rights of others and respond accordingly. An employee must honor the terms of his contract faithfully. The employer in turn must compensate fully for the services he has received. A doctor must treat only what the patient needs and charge accordingly. Same goes for lawyers, be honest in assessing the problem of his client and bill him accordingly. Generally speaking we are told to give commensurate with what we have received and vice versa in all our dealings, transactions and business with others — commercial and non-commercial; the “balance” mentioned in these ayahs is not just restricted to the grocery stores. This Divine prescription if followed in its true spirit can solve many of our social and economic problems.

“This instruction was not confined to individuals only” says Maulana Maudoodi “but it has been made a part of the duties of an Islamic Government to supervise transactions in the markets and streets to see that exact measures and weights are being observed, and prevent their breach and violation by the force of law. Afterwards it was made one of the duties of the government to eradicate dishonesty in all commercial dealings and economic transactions”. 

As a proof, if one is needed that Allah Ta'aala Subhaanahoo is conveying a very strong message in these two ayahs  —and not referring only to the physical balance in the grocery store — is the fact that criticism

of short measure and weight and encouragement of measuring fully and weighing rightly has been repeatedly stressed in the Quran apart from the two ayahs discussed earlier:

"You should use a full measure and a just balance. We charge one only with that much responsibility that one can bear.”⁴  

“Do not upset the balance: weigh with equity and do not give short weight.”⁵ 

“……Give, therefore, full measure and weight [in all your dealings], and do not deprive people of what is rightfully theirs…….”⁶  

“And O my people! give just measure and weight, nor withhold from the people the things that are their due; commit not evil in the land with intent to do mischief.”⁷   

"[Always] give full measure, and be not among those who [unjustly] cause loss [to others] and [in all your dealings] weigh with a true balance”⁸     

It may be recalled that the people of Prophet Shu’aib were retributed because the majority persisted in measuring and weighing short despite repeated appeals and warning by their Prophet. 

We are all proud and rightly so that The Messenger of Islam is a historical figure and Islam and its teachings can be corroborated and verified. True but indeed there are also big and significant lacunae in our knowledge because of conflicting riwaayaah’.  The site of revelation of surahs — Makkah or Medinah — is a prominent example. Usually there are several opinions for the whole surah or conflicting reports for some of the ayahs. I have said earlier that Surah Mutaffafin is a Madni surah. It is also argued that these six ayahs which we have discussed are specifically directed towards people of Medinah of that time as this wrong practice of defrauding was very common in them when the Holy Prophet arrived. This is how Mufti Mohammed Shafi describes the situation:

“According to Sayyidna'Abdullah Ibn Mas'ud, Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn 'Abbas, Qatadah, Muqatil and Dahhak, it is a Madani Surah, and only about eight verses are Makki. Imam Nasa'i transmits a narrative from Sayidna Ibn 'Abbas that when the Holy Prophet  arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyida Ibn 'Abbss  that this is the first Surah that was revealed as soon as the Holy Prophet arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers.  After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by  Hakim, Nasa'i, and Ibn

Majah, with sound chain of narrators)”

On the other hand Sayyid Qutb, like many others thinks it is a Meccan Surah. However he admits that the contents of these six ayahs are of Madni style. He then proceeds to explain the reasons for the revelation of this ayahs: “had to be revealed in Mecca because this practice of defrauding was very common in Meccans". Some confusion and contradiction is obvious in the two opinions.

It is now being discussed in scholarly circles that this practice of deciding the origin of a surah — makki or madni — on the basis of riwaayaah is misleading. The correct method suggested is to analyse the pattern, type and the nature of the contents  discussed. Entirely different issues are  addressed in the two periods because the fledgeling Ummah was passing through different phases. The tone and the tenor in Makki ayah is entirely different from the one revealed in Medinah. This basis is regarded as more reliable and has gained acceptance in the scholarly circles to decide the site of revelations.

Sayyid Qutb has some lucid and convincing comments on this problem and the anomalous position of these six ayahs. Perhaps you would like to read it: “Makkan sūrahs generally concentrate on the fundamentals, such as the assertion of God’s unity, the supremacy of His will and His dominion over the universe and mankind, and with assertions about the truth of revelation and prophethood, the truth of the Day of Judgement, reckoning and reward. The Makkan revelations also endeavour to form and develop the moral sense and relate it to the fundamentals of faith. The tackling of a specific issue of morality, such as the stinting of weights and measures, or business dealings in general, is a later concern; it is more characteristic of Madinan revelations, which regulate the life of the community in an Islamic state. The fact that this Makkan sūrah makes the issue of stinting its focal point therefore deserves careful consideration.”

I was really shocked into disbelief when I read recently that even the Mother of Quran - Surah Fateha - is included in this controversy. Is it Makki, Madni or Makki/Madni? According to Abd Allah ibn Abbas,  Qatadah and Abu'l-Aliyah, al-Fātiḥah is a Meccan sura; while according to Abu Hurayrah, Mujahid, 'Ata ibn Yasar and Az-Zuhri it is a Madinan sura. The former view is more widely accepted. This is also supported by the fact that the ayah 87 of Surah 15 "We have sent to you the Seven Oft Repeated Verses” was revealed in Makkah by agreement of the exegetes. There are some who believe that it was revealed in both Makka and Madina. Abu'l-Layth as-Samarqandi relates an extremely strange position that half of it was revealed in Makkah and the remaining half in Madinah as quoted from him by Al-Qurtubi. It is also said that this chapter was the first thing revealed of the Qur'an ( as against beginning verses of Surah Al-‘Alaq) as mentioned in the hadith reported by Al-Bayhaqi in 'Dala'il an-Nubuwwa'. Most narrators have agreed that al-Fātiḥah was the first complete Surah revealed to Muhammad. 

The popular and remarkable American Muslim scholar Suhaib Webb has discussed this issue in an article Why Was Surat al-Fatiha Sent Twice? 

http://www.virtualmosque.com/society/dawah/why-was-surat-al-fatiha-sent-twice/. I am completely baffled after reading it. How did you find it? It just flew past my head. For this moment I am glad I am not a scholar and do not approach my Deen by legal jargon. Nor do I regard riwaayaah as sacrosanct demanding Taqleed — blind following. As a sinner and PPK Muslim, Surah Fateha to me has to be an early Makki surah. (How early? I was trying to consult Maulana, Maulvi Mufti Google to find out when I came across this controversy) There is no way the early nascent community would be deprived of this valuable jewel for first twelve years of its existence, if this were to be a Madni surah. I also cannot conceive any reason to reveal it again in Madinah, as is argued by Sohaib Webb. First, the Muslims were already reciting it at least seventeen times daily in their mandatory prayers for a year or two before the migration to Madinah. Second, the beloved Messenger of Allah Ta’aala Subhanahoo was physically present amongst them to explain the additional meanings that this beautiful surah had acquired in Madinah.

........and Allah knows best.  

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 83/1-6

 وَيلٌ لِلمُطَفِّفينَ الَّذينَ إِذَا اكتالوا عَلَى النّاسِ يَستَوفونَ وَإِذا كالوهُم أَو وَزَنوهُم يُخسِرونَ

أَلا يَظُنُّ أُولٰئِكَ أَنَّهُم مَبعوثونَ لِيَومٍ عَظيمٍ يَومَ يَقومُ النّاسُ لِرَبِّ العالَمينَ

(4) Surah 6/152

وَأَوفُوا الكَيلَ وَالميزانَ بِالقِسطِ ۖ لا نُكَلِّفُ نَفسًا إِلّا وُسعَها

(5) Surah 55/8-9

أَلّا تَطغَوا فِي الميزانِ وَأَقيمُوا الوَزنَ بِالقِسطِ وَلا تُخسِرُوا الميزانَ

(6) Surah 7/85   (part of ayah)

فَأَوفُوا الكَيلَ وَالميزانَ وَلا تَبخَسُوا النّاسَ أَشياءَهُم……….

(7) Surah 11/85  

وَيا قَومِ أَوفُوا المِكيالَ وَالميزانَ بِالقِسطِ ۖ وَلا تَبخَسُوا النّاسَ أَشياءَهُم وَلا تَعثَوا فِي الأَرضِ مُفسِدينَ

(8) Surah 26/181-182

أَوفُوا الكَيلَ وَلا تَكونوا مِنَ المُخسِرينَ وَزِنوا بِالقِسطاسِ المُستَقيمِ

“Banning My Hijab Is Like Banning Me From Praying”; A Gross Exaggeration leading to Distortion of Islamic Shari”ah

“Banning My Hijab Is Like Banning Me From Praying”

A Gross Exaggeration leading to Distortion of Islamic Shari”ah

As per newspaper "The Guardian" of Tuesday March 14, the Court of Justice of European Union  says garments can be banned as part of general policy covering religious and political symbols. No wonder the news immediately trickled into the social media. Imam Asad Zaman shared a link from Aljazeera reporting in full the verdict of of the EU court. As expected, several opinions

were expressed. One of them "What the Hijab means to me"  quoted from Aljazeera of November 2016 is really interesting. It expresses the thoughts and feelings about the hijab of women from Nigeria to Uruguay. However, I am really concerned by an article "Banning MY Hijab is Like Banning Me From Prayer"  in the Huffington Post of March 14, 2017 by Basma Elbaz, Contributor, Editor-in-Chief & Blogger because it sounds as an exaggeration and distortion of Islamic Shari’ah. 

The writer starts with very balanced and mature statement: “It is absolutely fine to dislike hijab, to see it unnecessary or ugly. I will respect your opinion” followed by her objection: “But it is certainly a clear discrimination when you prevent me from wearing it”. More about it later. 

As a PPK Muslim I am greatly disturbed by her next statement: “This ruling makes it obvious that the court does not understand what hijab is for a Muslim woman. Wearing a hijab is not an accessory, it is part of the religion, and so banning it is like asking me not to pray”. This is an extremely misleading and ignorant reading of Shari’ah on hijaab. 

To start with, I would like to entreat all to keep our mandatory prayers completely out of this super-charged controversy over Hijaab. Prayers is our core and foremost duty since the days of Prophet Ibrahim, conveyed to us by a continuous chain. It is the most important of the Four Pillars of Islam; it is our cherished identity; it is the first item in our examination on the Day of Judgement. It serves as a unifying factor for the Ummah, allowing Muslims from the four corners to stand in one line, shoulder to shoulder on hearing the Azaan.  

The importance of hijaab does not come even close to it. Granted, it is a crucial part of our Eemaan. But can the writer tell me what is Shari’ Hijaab and what are its requirements? We see all sorts, style and color of “Hijaab” on the streets: a woman in short skirts and skinny jeans, in a form fitting maxi, in an elegant, attractive and colorful dress with dark read lipstick, in an outfit with shining embroidery and even a barbi doll turns into a “hijaabi” if she has a designer head covering —a muddled thinking.

As I have pointed out earlier the popular use of word “hijaab” is erroneous and misleading. What does the word hijaab means?

The Quran uses this word in Ayah 53 of Surah Ahzab (no. 33), as  meaning a “screen, curtain or shield”. 

The lexicon has two suggestions:

First, “the religious law that controls the clothes that Muslim women can wear”. Indeed the Classical Jurisprudence (Fiqh) of Sunni Islam describes in detail the requirements of hijaab.

Second, “the head covering that some Muslim women wear when they are outside”.Unfortunately, this is the popular usage of the word. But this new meaning has no basis in our Shari’ah which has a list of essentials for hijaab. (see below)

Based on the Quranic ayahs 30-31 in Surah Noor (no. 24) and ayahs 32-33, 53 and 59 of Surah Ahzab (no.33), the Sunnah and Hadith all the four schools of thought of traditional Sunni Islam have unanimously agreed that “hijaab” prescribes  the following dress and code of conduct for Muslim women:

  1) Women to stay indoors; home is their workplace

2) Total segregation of genders at all levels

3) If a woman has to step out of her home out of necessity, she should be covered in loose cloak as a sort of outer garment from head to foot (burqua, abaya) covering the neck also. Our Somali sisters in Minnesota provide a good example of this dress.

4) A veil on the face; compulsory by three schools; optional by Hanafia but recommended.

This has been the standard practice of hijaab in the Muslim world for centuries.In recent times, it started going through a process of amendment and modification mainly under the demands and needs of the universal changing pattern of life. It has been eroded part by part and step by step. I am not aware if any source in the Shari’ah supports these alterations.The final metamorphosis was seen in mid nineteen seventies when the “headscarf” alone irrespective of anything else became the sole objective and manifestation of dress code for Muslim sisters  and persistently referred to as “hijab”. This practice received a great momentum when the headscarf came to be regarded as “flying the flag of Faith”, a sort of Muslim identity in our confrontation with our previous colonizers and present “West”—“enemies and killers of Muslims”. This outlook was generously bank-rolled by petrodollars and ratcheted up by the Saudi-Wahabi propaganda machinery.

Headscarf alone as hijaab has NO basis in Shari’ah. If there is one, I would like to know. As a matter of fact, the way it is combined with a Western or Pakistani dress, or combined with an elegant style, adornment and decoration makes it look like a patchwork or a parody. Albeit, head-covering plus a plain black loose abaya blends smoothly and meets important requirements of the classical Islamic jurisprudence; and therefore is commendable. I admire the Somali sisters in Minnesota who have the courage of their conviction to wear it in a Western Society drawing a negative reaction. May Allah Ta'aala Subhaanahoo reward them for their efforts.

This is the version of the classical Sunni Islam about hijaab formed by consensus of the four Schools of Thought in the ninth century. However, the Islamic scholarly opinion has grown and developed in the meantime, despite the verdict of Taqleed clamped in the thirteen century to stifle Muslim intellectual growth. There are number of eminent scholars with huge following, notably the distinguished intellectual, researcher and academician Javed Ahmed Ghamdi who do not consider the above quoted ayahs in Surahs Noor and Ahzab as prescribing any particular dress code for Muslim women or men. A particular form or style of dress is not the business of Islam according to them. The prevalent suggestions about dress as Islamic are partly due to controversial interpretation of the relevant ayahs and traditions and partly based on historical, social and cultural background. This group of Ulemaa, maintains that the Shari’ah has focused on a strict code of conduct and has ordained clear do’s and don’ts for inter-gender social interaction. This is the Islamic prescription to prevent any indecency and promiscuity in Society and safe guard the institution of Family which is the back bone of an Islamic Society. 

While the “hijaabis” have full right  —and are admired for that — to don their attire and cover their head due to their religious beliefs, they are not justified to call it “Islamic”; this amounts to labelling as sinners those who do not agree with them and do not insist on covering the head. These are two different views and attitudes among Muslims on this issue due to varying interpretation of the relevant religious literature. Lets agree to disagree and keep up mutual discussions and deliberations to find the correct solution. 

One final point. The opposition to the headscarf itself is not all religious; it is not a good example of Islamophobia; it cannot be labelled as racism. It is more a play of culture and value system. The wearer of headscarf feels elated and proud that she is upholding the honor of her religion. She has the satisfaction of sacrificing for her religion; of flying the flag of Faith. But it is very and naturally provocative to the opposing group, those who do not believe in it, Muslims and non-Muslims; as if she is pointing a figure at them; publicly displaying her modesty. To them, it looks odd and out of place; rather prudish. Let me quote the opposite example to illustrate my point of view: there will be commotion and strong reaction if teenagers come out in their ultrashort shorts in the streets of Karachi, Jakarta or Kuala Lumpur or bikinis are displayed on the beaches of these cities. This is certainly not a sign of Christo-phobia. We, Muslims have very strong sentiments against exposing the female torso.The liberal West is exactly the opposite; they take pride in exhibiting the woman’s body; France takes the cake in this. “Marianne” is a national symbol of the French Republic and often considered as a symbol of a certain idea of Frenchness. The American historian Joan Wallach Scott wrote in 2016 that it is no accident that Marianne is often depicted as bare-breasted regardless of where she is or what she is doing, as this reflects the French ideal of a woman, which has been used as an argument for why Islamic dress for women is not French. He added that the topless Marianne has become "...the embodiment of emancipated French women in contrast to the veiled woman said to be subordinated by Islam”. In the same year the French Premier Manual Valls said In a speech: “Marianne has a naked breast because she is feeding the people! She is not veiled, because she is free! That is the republic!”. Hence making a big deal of covering the hair in their own country is very irritating to the West. Wrong, yes but Islamophobia, No.

There are many advantages touted for the headscarf, as the sole manifestation of hijaab. They all may be true. But this does not make it a requirement of the Shari’ah. 

The very prevalent but equally misleading practice of quoting and following a Single Hadith -- Can a woman and if so, should a woman go to the Masjid for Prayers

The very prevalent but equally misleading practice of quoting and following a Single Hadith

Can a woman and if so, should a woman go to the Masjid for Prayers

                                                                                             

The other day I received a hadith in my email:

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated Salim's father (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "If the wife of anyone of you asks permission to go to the mosque, he should not forbid her.” Bukhari Vol. 7 : No. 165

This Hadith, from the standard reference book of Hadith, Sahih Bukhari is direct and clear. A wife is free to go to a masjid if she wishes to, said the Holy Prophet.

However Hanafia, the major School of Thought in the traditional Sunni Islam and comprising 75% of the Muslim Ummah strongly discourages if not forbids women from going to the masjid for prayers. In Surinam, South America, the Ahl al-Sunnah wa’l-Jamaa‘ah forbid women to go to the mosque, saying that the first Imaam (Imaam Abu Haneefah) learned to do what pleases the Holy Prophet SAWS (peace be upon him), and he had said once that it is better for the women to perform prayer at home, because there is more sawaab (reward) in that, and as we come here to earn sawaab, it is better to do this. 

This is exactly opposite of what the hadith is saying. How come this glaring contradiction between the saying of our Holy Prophet and the fatwaa of one of our Great Imaams.

 This is the challenge in Hadith study. The prevalent and very common practice can be very misleading. A hadith is mentioned in the words of the speaker in a lecture or Halaqua discussion. He describes the substance of the hadith in his own words. And that is all. That is final. Anything that is preceded by “this is a hadith” becomes the final truth.Even educated folks who are very successful in their mundane pursuits because of their intelligence and reasoning offer a blank face even if the hadith mentioned is going against their basic knowledge and common sense. “How on earth can I question a hadith” is the dominant attitude. Uncritical conformity to the valuable hadith literature has inadvertently caused “humanization” of our Divine Religion. Human weaknesses and idiosyncrasies take the garb of religion. This has led to visible distortion in the image and message of Islam. Recently there is a trend to just print the English translation of the text of the Hadith; no references and no Arabic text. This is a real danger; can lead to gross misunderstanding and corruption. It is a very common practice to quote a hadith -  substance of the hadith in our own language — during a lecture or a discussion. This is regarded as the final verdict on the subject; cannot be questioned, cannot be discussed because “hadith may ayaa hai”; it is mentioned in hadith. This sort of respect is due for the Holy Quran and the Sunnah but not for hadith.The last needs many more details to asses it; it’s weight, the level of the source (marfoo’, mauqoof or maqtoo), the context, the audience, reason behind it, what are the other ahaadith on the subject, what is the reference, what is the background, what is the occasion for it. This analysis is needed even for a sahih of Bukhari. Hadith is NOT the Sunnah of the Prophet. But it is a major source to find the Sunnah. It has facts and details quite unrelated to our deen but very personal to our beloved Prophet. The Sahaabaas were simply enamored and captivated by the personality of their hero and superstar, the Messenger of Allah. No wonder they went out of their way to catch and record every moment, every move, every word and every action - religious or otherwise - of their idol. All this data has found it’s way into the hadith literature. Unfortunate but unanimously accepted is the fact that this literature has many spurious and fraudulent ahaadith. Imam Bukhari had to reject 995 ahaadith for every 5 that he accepted. Hence the science of Hadith has laid down several rules and directives to understand and follow ahaadith. Some of them are:

It should not contradict the Quran

It should not be against a heavier hadith

It should not challenge the common sense etc  

Let us be reminded that the Holy Prophet condemned a person to hell if he attributes a lie to him. We should therefore think twice before ascribing a statement to our Prophet. 

Let us browse the Hadith literature to find the answer: Can and should women pray in mosque?

“Abu Hurairah relates that the Prophet said: "Do not keep the slave girls of Allah (believing women) from going to the mosques of Allah. And they are to go out un-perfumed.”

“Ibn 'Umar reports that the Prophet said: "Do not prevent the women from going to the mosques, although their houses are better for them.” Related by Ahmad and Abu Dawud.

“Umm Humayd, the wife of Abu Humayd al-Saa‘idi reported that she came to the Prophet and said: "O Messenger of Allaah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy)).”

There are several authentic narrations in the Sunnah where it is recorded that the believing woman used to pray in congregation behind the Messenger of Allah (saws) in the mosques.

"A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." Reported by Abu Dawud in al-Sunan, no. 3833, indicating that whenever a woman prays in a place that is more private and more hidden, that is better for her.”

“From Abdullah ibn Umar, who said: "I heard the Messenger of Allaah say: “Do not prevent your women from going to the mosque if they ask your permission.” Bilaal ibn ‘Abdullah said, "By Allaah, we will prevent them." (Ibn ‘Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the Messenger of Allaah said, and you say ‘By Allaah, we will prevent them’!!" (reported by Muslim, 667).

A marfoo’ hadeeth of Umm Salamah: “The best places of prayer for women are the innermost parts of their houses.” Narrated by Ahmad in al-Musnad

The Messenger of Allaah  said: “Prayer in congregation is twenty-five times better than the prayer of one of you on his own.” Abu Hurayrah

To assess a hadith the other relevant directives of the Shari’ah on the same subject have to be taken into consideration. In this case, the literalists and salfees would like to add:

(1) She should wear complete hijaab.

(2) She should not go out wearing perfume.

(3) She should have the permission of her husband. Also:

Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so. And Allaah knows best.

Some of the scholarly opinions I came across on this subject:

A woman's prayer in her house, even if it is offered alone, is better and brings a greater reward than her prayer in the mosque, even if it is offered in congregation. 

“As women are encouraged to go out to the mosque, they should be equal with men (in reward) because the fact that men are mentioned with regard to the reward for actions is does not mean that the reward is limited to them in sharee’ah.(Ibn Daqeeq al-‘Eid)

“With regard to the virtue of praying in congregation in the mosque, this is only for men, because they are the ones who are commanded to go out to it, except for the Eid prayer, the reward of which is multiplied for women too, because they are commanded to go out to it.”

Al-Haafiz Ibn Rajab said: “(The reward for) the prayer of a man offered in congregation is multiplied.” This indicates that the reward for a woman’s prayer offered in congregation is not multiplied, because her prayer in her house is better for her.” (Bukhari)

Shaykh Ibn ‘Uthaymeen said:  “The multiplied reward which is attained by praying in congregation applies only to men, because they are the ones who are called to it in the sense of it being obligatory. Hence the wording of the hadeeth is: “(the reward) for a man praying in congregation is twenty-five times greater than (the reward) for his praying in his house or in the marketplace.” Based on this, women do not attain this reward; indeed the scholars differed with regard to whether it is prescribed for women to pray in congregation separately from the men in their houses or in schools. Some of them said that it is Sunnah for them to pray in congregation; others said that it is permissible for them to pray in congregation; and some said that it is makrooh for them to pray in congregation.”

“Let me begin by saying categorically, that Islam does NOT forbid women from going to the mosque. In fact, it was encouraged by the Prophet when he said, “‘Do not prevent the female servants of Allah from going to the mosque…” (Muslim, Abu Dawud).”

“Now, the most oft-quoted tradition supporting women praying at home states, “It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house” (Abu Dawood, al-Tirmidhi). In context, this saying was related to the people after the Prophet had announced that men gain more reward when they pray in congregation at the mosque. Nonplussed by this announcement, a woman approached him and said, “but I’m at home with the kids and the housework. I can’t get to the mosque — that’s not very fair, is it?” The Prophet agreed, but explained it in terms of a woman’s responsibility in the private sphere: In context, the tradition is saying that while men get more reward by going to the mosque, women who have responsibilities at home get the same reward when they pray at home.” I think this an excellent example to demonstrate that knowing the background can can significantly alter the interpretation of a hadith. As I understand it now, Shari’ah acknowledges that a woman’s trip to the mosque may seriously hinder her obligations at home. Hence it has elevated her home as the best place for her prayers and promised her the same reward as for a man praying in jamaa’h in the mosque; yes including the extra 27 times.

What is the take for us, the PPK Muslims from this confusing data:

Women cannot and should not be stopped from praying in the mosque. Doing so can be regarded as bidah and in transgression of the commandment and guidance of the Messenger of Allah.

Acknowledging the the domestic responsibilities of Women, our Shari’ah has upgraded their home as the place for worship. They will get as much sawaab by praying solo at home as men get in the masjid by jamaa’h including the extra 27 times.

There is scholarly opinion to support that our beloved Prophet encouraged women to go to  the masjid. 

In the final analysis it is the choice of the woman to go or not to go to the masjid, depending on her duties and responsibilities at her home.

In the Western countries, it is entirely different ball game as most masaajid are Community Centers as well. 

And Allah knows best.