Your Questions Answered
Queries
(Answered under the supervision of the Editor)
Headscarf in Islam
Question:The following query may be a bit blasphemous but I shall ask anyway as it has been preying my mind for a while.
It is about the headscarf, which I do not wear, though I do not dress provocatively. At the moment, my mind is locked with the present opinion I have about wearing the headscarf; no amount of reading religious material and even persuasion from my mother seems to change this thought.
Firstly I don’t feel very comfortable in a scarf; I just don’t think it is me. You may say ‘you should try it’. Well, I have and this is why I know that I am not comfortable with it. I wore the scarf for two years when I went to college where there were male students as well. However, this practice, which lasted two years as I just said, did not change me nor did it make me a better person. I stopped wearing the scarf a year ago and I have been the same person throughout. I have still not done anything extremely sinful; all I do is go about my own business. I think the scarf has lost its value, as there are girls who wear Hijab and they indulge in bad things, something which I have never done.
From what I know and have read, the scarf is to purify one’s soul. But it obviously does not work in all cases but then I also know it is to purify others’ soul as well; it precludes the members of the opposite sex from thinking in negative terms. But from my experience, headscarf does not fulfill these objectives either. I also know that the Qur’an does not completely prohibit you to go out without a scarf. What I think is that you are either a good person with good intentions or you are simply not. I feel I don’t need the scarf to purify my soul as I have other things such as my parents, common decency and self-respect. Does it make me a weak Muslim if I don’t wear one?
Answer: I do not find anything blasphemous in your question. Leading a life without ambiguities and attaining intellectual satisfaction and confidence is the right of every individual.
Your query pertains to that part of Islam which constitutes social fabric of the Muslim society. Before responding to your specific question, I would like you to have a look at the verses relevant to male and female interaction.
Say to the believing men that they should guard their gaze and cover their private parts. This is purer for them. And Allah is well acquainted with all that they do. And say to the believing women that they should guard their gaze and cover their private parts; that they should not display their ornaments except what [must ordinarily] appear thereof; that they should draw their head covering over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you who believe turn you all together towards Allah that you may succeed. (24:30-31)
It is evident from these verses that the Muslim men and women should abide by the following.
1. In case of mixed gatherings, men and women should guard their gaze.
2. Their dress should properly cover their private parts.
3. Women should not display their ornaments except for what is worn on hands, face and feet since these are not ordinarily covered. They may also display their ornaments before the list of relatives mentioned in the verse.
4. Women must cover their bosoms.
5. Women should also not adopt ways which are bound to attract the attention of the opposite sex.
You must have noted that covering the head has not explicitly been mentioned in these directives.
In spite of the above fact the question still stands why Muslim women have been wearing head coverings. Should they still do?
Actually it needs to be appreciated that these directives are the manifestation of that minimum level which is required at any rate. The Shari‘ah does not give us a comprehensive list of all that is good and bad; all the decent acts which should be adopted and all the bad deeds which should be renounced. No doubt, the Law of Allah does guide us; its directives are indicative of the overall spirit which should reflect in our social, political and economic life. We are not provided with meticulous details about the structure of the Muslim civilization. Head covering is nothing but a manifestation of this spirit which has perpetuated all through the ebbs and flows of Muslim civilization. In other words, the head covering has not been promulgated by the Law yet its perpetuation exhibits the inclinations of Muslims in matters of Haya (modesty).
Just a handful of dust shows the direction of wind; similarly a minor thing like dress or observance of some other social norm can indicate what a particular person is all about.
The ultimate aim of the religion is the purification of the soul; towards this end it urges and guides its followers. But this purification is not merely an abstract thing. Our outer being plays a major role in achievement of this end; and therefore the choice of ‘forms’ is essentially important to retain and nourish the substance. Hence proper dress code is a fundamental thing for cleansing and purifying our soul.
One can argue that scarf is not included in the proper dress code and people may differ upon the definition of what is proper. In this regards, our parents and the society in general does help us decide what is proper; our conscience no doubt also facilitates us in choosing what is right since as we contradict what our conscience says ‘proper’, it pricks us terribly. However, if a Muslim lady decides most sincerely that head covering does not fall within the ambit of proper dress, she will not be held accountable since what she decided was based on her sincerity as the matter has not been addressed directly by the Shari‘ah.
You tell us that you stopped wearing the scarf a year ago and you have been the same person throughout and that you have still not done anything extremely sinful whereas these girls who wear headscarf do bad things.
I say you should be thankful to God, like we all should, that He has saved you and covered you; I wish you the same in future also. Wearing or abandoning the scarf has nothing to do with sins or virtuosity directly. It has been your commitment and perseverance which has helped you a lot. Scarf is just a symbol of such commitment which a Muslim woman nourishes inside. I therefore feel that this symbol should be preserved. If one already possesses a furnished house, well and good; but without proper ‘façade’, how would it look like? Façade has its own importance and that importance should be given due weight.
We need to remember that things do not lose their values just for the malpractice of some ignorant people. Values are values, and they remain so forever. The deeds of some girls cannot deprive headscarf of its value. Everyone is responsible for his acts and what disposition he adopts. The deeds of others are no excuse for letting go of good deeds. A person who offers prayers five times a day regularly but also deceives others does not provide me with an excuse to renounce the prayers. We should never underestimate a virtue. Small virtues sometimes lead to the bigger ones. We ought not to forsake anything good we possess; we must always nourish it. For now, you have been wearing scarf for the sake of your mother; it will become beneficial when you wear it on your own being conscious of its value in the perspective of Haya and Islamic civilization.
You tell us that a person is good with good intentions otherwise not. No doubt good intention is a prerequisite for each and every action but mere intentions are not sufficient. It is the deeds, which prove the veracity of the intentions. Why do you want to maintain yourself at the minimum level when you have the capacity of higher one? You feel that you don’t need the scarf to purify your soul but if a lady feels ‘shorts’ are good enough for purification then what will happen. Other people cannot judge purification from your feelings or claims. Should there not be something palpable?
Finally, I would like to add that preserving and protecting our I%man(faith) is the core issue about which we must be very sensitive. I%manis like a candle, if you put it amidst the blowing winds you will end up putting it out; and if you put it in a room away from the winds, it will live long. Similarly if you build around your I%manthe walls of optional acts it will save and strengthen the obligatory ones; which are obviously the primary requirement of I%man. Wearing of scarf is among the optional acts and we should not underestimate it.
Islamic Change and Revolution
Question: I have my concerns about the method for the achievement of Islamic change and revolution. As it is clear that in a democratic society, any change will be possible only when majority approves of it. If the majority of Pakistan does not support then, according to the democratic spirit, the Islamic revolution cannot take place. This is the major point which contradicts the Islamic spirit in this regard. In the perspective of Islam, one has to invite for the change whether or not the majority approves of it and supports it.
Secondly, the main aim of an Islamic struggle should be to present true Islamic teachings, no matter if the people accept it or not. A Muslim is only responsible to preach and elucidate Islam regardless whether people accept it or not because this is not in the hands of the preacher. Why is the Jama‘at-i-Islami just using the democratic means to come into power? If by preaching Islam in a true Islamic manner, the Jama‘at is not be able to get into power, it will not be a problem at all. It can at least justify its standing on the Day of Judgment. Many Prophets in history were not able to come into power as their people did not place credence to their message. These Prophets have surely done their duties in a true manner and they never used any unislamic way just to come into power. I hope you understand my concerns. I am a well wisher of religious parties but I just wish that I be clarified about the issues I discussed.
Answer: The term Islamic revolution has been coined in this age and probably it was the reaction of the downfall of Muslim empires. We do not find any trace of this term in the early days of Islam. The mission and basic concern of all the prophets were to show humanity the right path and guide them how to attain eternal success. As far as this mission and purpose is concerned the last Prophet Muhammad (sws) also is no exception.
I no doubt agree to the crux of your comments but I would surely like to add the following.
Democratic way has nothing unislamic in it. The political system of Islam revolves round the shura (consultation body);and shura may take on styles and patterns depending upon the socio-cultural and geographical aspects of a Muslim community.
Nowadays elections and other related means are nothing but to elicit the opinion of the majority and majority has the authority to rule.
The duty of religious parties as well as other political parties is simply to present their manifesto before the masses and the rest is up to the latter; these parties should avoid and shun all unfair means for mustering support for their stance.
Mind making and Islamic training of the masses is another thing and no doubt it should be the first step. The practical way for these political parties is to form a separate preaching wing for the purpose and this wing should continue its struggle regardless of what happens on the political stage.
You are right that ‘public acceptance’ is no criterion for doing a virtue or preaching what is good. We will only be asked by the Almighty whether we did what we could. Our duty begins with sincere struggle and ends with it. The rest is up to the addressees and they will be asked about the message they received. We should move towards right objectives in the appropriate manner. If sincere struggles bear no fruit we should remain content that we have done our duty. And God will accept the same from us, insha Allah.
H~ajj vs Charity?
Question: I am from a poor county but right now I am studying abroad. I am from a middle class family. I have one question regarding H~ajj. Last year my father performed H~ajjand this year he is going to perform H~ajjon behalf of my mother as she is no longer alive. My father pays Zakah and also gives charity. When I read the Qur’an, I found charity is most of the time mentioned together with the prayer. Every year, during the rainy season, people die in my country. Because of flood there is no food or shelter and they are very poor. Even during winter season they have no money to buy clothes and many people die. My parents own some land and property; thus pecuniary value of wealth makes it obligatory for them to perform H~ajj, but they do not have cash at hand nor do we get much income from the land and property. This is another emotional issue we have failed to make our father aware of. We ask him of the worth of keeping properties, when we never benefit from them during bad times. My parents say that they are keeping the land for bad times, but whenever they have economic crisis we, their children, support them by the grace of Allah without having recourse to their wealth. We do not want them to face hardship nor do we want to displease them. I asked my father whether he needed any money for his yearly expenditure. He told me he wanted to go for H~ajj. I provided most of the cost of H~ajjfor him last year and again I am doing the same this year within my ability, but I told my father, charity is preferable to me than H~ajjkeeping in view the situation in my country. I want to show my father respect so I gave whatever He wanted by the grace of Allah.
I feel there is no limit for spending in the way of Allah. In my country, where many people are dying, what deed is more important, charity or H~ajj? I read somewhere if a person is eating to his heart’s content and his neighbor is starving then this person is not a believer. Also all people in my country who should pay Zakah are not paying it. I read some where if Zakah money is not sufficient for the poor, further amount must be spent for them so that they may live comfortably to some extent. If we hold back, we may be held accountable on the Day of Judgment. I feel Allah knows our intention, then why cannot we spend all our money to feed the poor and help them live a better life instead of going for H~ajj? Is not the prayer of a poor person as worthy as H~ajj?
I want to spend all my extra money for the poor. I cannot stop crying when I read about them in the papers. But I am still a student and whatever I earn doing my research, I give all to my father and I cannot do anything for the poor. If I love human beings by helping them, am I not loving Allah? If my father gives his extra money in charity, will he be questioned by Allah for not performing H~ajj? Please help me solve this dilemma.
Answer: In Islam each and every virtue holds its own importance and one cannot be sacrificed at the cost of the other. Obligations are obligations and they can never be forsaken just for the sake of other virtues. However, as far as optional deeds are concerned, they mostly depend upon personal tastes. This is completely a separate realm where comes the matter of personal preference and preference is always very personal.
I understand and share your concerns about the needy and the poor. These concerns are indeed very commendable but how can you make others think and feel the same, I do not know.
They would obviously think and act according to their education and training. Our duty is just to convey our massage and feelings to them; the rest is up to them.
What you should do is to continue to convey your concerns to your father in a better way. I do not deny that in certain circumstances ‘giving in charity’ is much more important than performing H~ajj. But whether such circumstances prevail in the case you present is what I cannot decide. You see this world has always seen adverse times. Suppose, your country is not facing dire circumstances but does this mean that the world is all peace and serene? Of course not. There will be some other region where people will be dying out of hunger or scarcity of clothes. No, I am not implying that we should not give in charity. All I am trying to communicate is that it is only the individual who can decide whether it is time for him to give in charity or perform some other religious obligation. We should play our part by communicating what we think is more befitting. We should however leave the matter to the individual alone to decide.
You tell us that your father pays Zakah and gives in charity. This means that he is already doing something. Therefore, you should not worry that he will be held accountable for miserliness or whatever.
You say that if a person is eating enough and his neighbour is starving, this person will not be a believer. I very humbly say that he will certainly be a believer though he is ignoring a duty. For this reason, he may be held accountable in the Hereafter. If there are certain needy and destitute people in the immediate neighbourhood of your father, then he must give them preference over H~ajj; otherwise the decision is entirely his. All countrymen cannot be taken as one’s neighbours. Our responsibility is limited to our immediate neighbours and for others I do not think we would be asked under general circumstances; however, if a person feels he should spend, he can not only for people of his country but the whole world.
You ask me why we cannot spend all our money to feed the poor and make them live a better life instead of going for H~ajj. You surely can spend if you want but I do not think this should be done at the cost of H~ajj, if H~ajjis obligatory. If the situation is otherwise, then you will have to decide keeping in view the dire need of the people concerned and your ultimate responsibility towards them. Your immediate surroundings are your responsibility and the others will depend upon your list of priorities.
I summarize that both acts, which you have mentioned, are important. The choice depends upon the individual. Since he is well aware of the circumstances, you should communicate to him your concerns and then let him decide what he may. Be thankful for whatever your father does since both acts will bring reward to you as well in the Hereafter.
Secret Nikah
Question: I have a question about secret Nikah. Is there any room for getting married secretly when circumstances are not favourable and when things get better, the couple in question may arrange a public ceremony and get married with the consent of all the relatives without letting them know about the first Nikah.
Answer: A secret Nikah is a serious violation of the very meaning which is implied in the word Nikah. Proper announcement of marital agreement is necessary for the benefit of both parties.
The situation described by you seems an outrageous form of conspiracy. In case of unreasonable denial by the parents and relatives, one may have recourse to the court of Law but no couple has a right to get married secretly since it endangers the sanctity of the family institution.
Sphere of Preaching
Question: The editorial that I have read in Renaissance November 2003 issue is very good. I however am not sure about the responsibility that you have mentioned of the common Muslim being different from the Muslim scholars. I understand from whatever little I have learned so far that besides other factors it also depends upon the circumstances we all live in, that is, whether in a Muslim or non-Muslim state. I see that everywhere Allah and his Prophet’s (sws) rules are being openly broken before our eyes. If we cannot allow people to break traffic rules or simply walk backwards in the street in an absurd manner, I really do not understand how we can keep our gestures unexpressed or mouths closed about violation of Allah’s rules. This kind of thinking that we are only responsible for our family is not just right. This thinking implies we should then just live with our family and not move about outside or at work with other people so that our eyes do not see what wrong is being committed. In other words, we just should sit with our eyes shut.
Answer: I think you would agree that in the cited editorial the real stress is on the words ‘sphere of authority’ and ‘immediate surroundings’ and if you appreciate this stress there would be no difficulty, I hope, in understanding the real massage of the article.
The disturbance and anarchy which we often observe in our society is the outcome of ignoring our spheres of authority. The person who muddles in others’ affairs is just like the trespasser who is always disliked and sometimes punished too.
In our sphere of authority we are allowed to use the force and we should; but we often want this license for others’ spheres, now this is against the real teachings of Islam and the same has been highlighted in the editorial.
Similarly one should not ignore one’s surroundings. Propagation of the truth in one’s immediate surroundings is the responsibility of every Muslim but it is just propagation and not use of authority. Authority will be used where we are allowed to do so and where we are not allowed, propagation only will serve the purpose.
It has never been maintained that a person should keep his mouth shut even in his surroundings. He should express himself but with wisdom and a sense of responsibility.
The person who disregards traffic signals must be told with wisdom and arguments that following the law is imperative for a good citizen. We however do not have the authority to force him to comply with the traffic laws if he persists. Using authority in this regard is the prerogative of the state alone. Similarly, where we work and where we live is also included in our surroundings. We should bear responsibility for propagating truth in these places.
The guidance from the Holy Qur’an should be sought keeping in view our status. I mean if we are common Muslims we should ask the Qur’an that being common Muslims what our responsibilities are. If we are scholars we should ask the Qur’an that being scholars what our responsibilities are and so on.
In our family, we hold dual responsibility i.e. propagation and at times authority depending upon the real situation but in our surroundings only single responsibility has been assigned to us, that is, propagation. In the light of Surah Al-‘Asar we should fulfill this obligation because otherwise we will be among the losers on the Day of Judgment as has been asserted in the Surah.
The Jail Punishment
Question: I have come to know that you people criticize jail punishment and say that in this punishment the criminal is kept isolated from others who might have a good influence upon him. His family, clan and even the society are in no way given the opportunity to reform and rehabilitate him. He is put away for years in the company of criminals in such a manner that even if he desires to reform himself, he is not given any chance to do so.
As much as I agree with you that the ‘jail term’ is absolutely a mockery of the law and does not serve the purpose, however, I would like to present before you two facts:
1. There is a vast amount of Da‘wah work going on in and across the jails in the USA, Europe and even in the Middle East. People are reverting to Islam when they come to know of this religion, which in their busy daily lives, they would never get a chance to come in an intimate contact with. This contradicts your statement, which I have quoted above.
2. The time spent in jail may be irrecoverable, but however in the present times with dishonest judgments, imagine the irreparable loss, if an innocent were to be whipped or his hands to be falsely imputed; this would be a life long humiliation. So in these circumstances, the prison term is much effective.
Answer:The points raised by you are no doubt thought provoking but I would like to draw your attention to the following facts.
We need to know, first of all, that the jail punishment is not a divinely ordained punishment. In other words, it does not fall within the ambit of punishments prescribed the Shari‘ah. We also need to appreciate that principles are not made on exceptions. What we say is that in ‘principle’ the jail punishment is not correct. The room for exceptions is always there. In a particular state, a court may administer this punishment keeping in view specific socio-geographical or some other conditions, provided cruelties attached to it can be avoided. This however does not make it perfectly appropriate for the whole world nor can it be added to the penal code of Islam.
The situation described by you is just an exception and I am afraid we are unable to quote more examples other than the USA or some of the European countries. The partial privilege, which is being enjoyed in some parts of the Unites States, cannot provide us with sufficient justification for making the jail punishment justifiable for the whole world.
It is quite possible that some homeless person may be availing himself of more facilities in jail than a person who lives in his own home. Can we, on the basis of these facilities, say that jail is better for him? In fact, nothing can compensate for his freedom; and a jail deprives individuals of their freedom.
For us, while living in our family, the opportunities of reformation and rehabilitation are brighter than living in isolation. These opportunities should not be wasted because they are more likely to produce results than the artificial environment created in a jail, of which you are talking about.
You tell us people are reverting to Islam when they come to know of this religion which in their busy daily lives they would never get a chance to come in an intimate contact with. The people who are embracing Islam possess the spark of righteousness which can be kindled anywhere and by anyone. So it is not the jail but the people who embrace Islam and with the help of whom they embrace it. If the former had met the latter outside the jail, I believe, they must have accepted the truth even then. We cannot send the people behind the bars merely to use this opportunity; rather we should spread and organize Da‘wah activities throughout the world. If every Muslim becomes sensitive about his surroundings, then there would be no need for pursuing the people in jails.
The chances of dishonest and wrong judgment cannot be ruled out in every system. Islam is no exception either. Chances cannot make a system unviable and impracticable. Systems prevail while efforts are undertaken to minimize and curtail such chances. Similarly, we should divert strong efforts toward eradicating the possibilities of dishonesty.