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Your Questions Answered
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The Online Team
(Answered under the supervision of the Editor)
Offering the Missed Prayer in Congregation
Question: For some reason I missed my Zuhr prayer. When I got my first opportunity and reached the place reserved for prayers in the office premises, people were offering the ‘Asr prayer in congregation. I offered my Zuhr prayer with the congregation and later offered my ‘Asr prayer separately based on the information that no individual prayer can be offered during congregation and that during the battle of Khandaq when the Prophet (sws) missed prayers, he offered them at the first opportunity in the same order in which they fell due when missed. Mu‘adhIbn Jabal (rta) used to lead ‘Ishaprayer in congregation when he himself was offering supererogatory prayers. This shows that the Imam’s intention and that of his followers’ may be different. Was my action justified?
Answer: I think that the matter of Mu‘adh (rta) is quite different from that of yours. He had offered his obligatory prayer before leading the prayer in his own tribe. Had you offered your ‘Asrprayer and later found the congregation, then you could have done so. Since you had to offer your ‘Asr prayer which is obligatory to offer within the prescribed time, you cannot leave that and offer the missed one which you could now offer anytime. However, it does not mean that you need to repeat the prayer. You used your reason, which unfortunately led you to a wrong conclusion, but none can render your prayer unacceptable. You need only to correct your view and act accordingly in future.
(Tariq Hashmi)
Meaning of a Qur’anic expression
Question: What is meant by ‘Ma‘ishatan Danka’ in the verse 20:124?
Answer: Below is given the text of the verse followed by a simple translation:
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًاوَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى (20:124)
But he who turns away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection. (20:124)
The phrase ‘مَعِيشَةً ضَنكًا’ connotes a life full of difficulties and hardships. Amin Ahsan Islahi a famous exegete of the Holy Qur’an explains:
‘مَعِيشَةً ضَنكًا’ means a constricted life lacking in equanimity and poise; full of worries and devoid of satisfaction of heart. The Almighty says that whoever forgets Him will have to live a life of dissatisfaction full of worries and will be raised blind on the Day of Judgment. The reason why he will not experience peace of mind and satisfaction at heart in his life is because humans cannot find satisfactory explanation of their own existence, and of the universe, unless they believe in the Almighty.1
(Tariq Hashmi)
Will Wine be allowed in the Hereafter?
Question: Why is wine not prohibited in Paradise as in this world?
Answer: Wine is not a prohibited thing itself rather it is forbidden to be taken owing to the bad effects it causes. This follows that when its harmful element i.e. causing inebriation is removed, there exists no reason to render it forbidden. The wine provided to the believers in Paradise will be rid of intoxicating effects. The Almighty says:
There will wait on them immortal youths with bowls andewers and a cup from a pure spring. Wherefrom they will get no aching of the head nor any madness. (56:17-9)
(Tariq Hashmi)
Forgiveness of Minor Sins
Question: Is it true that the washing of a dead body is equal to the forgiveness of forty-two sins? Where did this concept originate? Does the figure forty-two signify plurality of sins? Since Allah is the ultimate decider and forgiver of sins and all actions are preceded by intentions, which may not be pure, how do we know for sure that a certain act will actually lead to forgiveness?
Answer:I am sorry I could not find any such narrative and therefore the reliability of its transmission cannot be analyzed. Please provide me with a full reference. Forgiveness of minor sins granted on any kind of good deed is a manifestation of the abounding mercy of the Almighty. Human beings are prone to make mistakes. The Almighty is always watching over His servants. He knows that a true believer, who strives to lead his life according to divine guidance, may fall into miner sins because of the human element. If that believer seeks forgiveness and is true to heart, then his good deeds expunge the minor sins that he has committed. This we should appreciate is only the manifestation of the mercy and the overwhelming love of God for His true servants.
You have rightly observed that only those acts good or bad will be rewarded which we do consciously and with pure intent. Merely doing small kinds of good deeds, ignoring the greater commands of the Almighty is in fact doing no good at all. These glad tidings are meant only for the true believers who always try their best to lead their life pure and observe all the directives of the Almighty and keep seeking forgiveness from Him for their sins.
(Tariq Hashmi)
Marriage with Step Daughters
Question:I would like you to explain the following verse:
Prohibited to you [for marriage] are your mothers, daughters, sisters, father’s sisters, mother’s sisters; brother’s daughters, sister’s daughters, foster-mothers, foster-sisters, your wives’ mothers, your step-daughters under your guardianship born of your wives to whom you have gone in, – no prohibition if you have not gone in – [those who have been] wives of your sons proceeding from your loins and two sisters in wedlock at the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful (4:23)
In this verse, I specifically want to know the clarification and wisdom behind the following saying: ‘no prohibition if you have not gone in’. Please educate me if this option of marriage has any Shan-i-Nuzul(occasion of revelation).
Answer: I think your questions can be answered properly if the verse is translated like this:
[Forbidden to you] are those ladies born of your wives with whom you have had sexual intercourse. And if you haven’t had sexual intercourse with them, then there is no prohibition. (4:23)
It is apparent that the verse alludes to the daughters of a lady who enters into a new matrimonial contract. It says that if her new marriage has been consummated, her daughters would become unlawful for her husband. In other words, her husband cannot marry any of her daughters from her previous marriage(s) after divorcing her, if he has established a conjugal contact with her.
The implication evidently is that these daughters of the lady have become like daughters to her husband because he has gone to the field whereof his wife’s daughters have been born. A marriage though is established by signing a matrimonial contract, it is the consummation of marriage that is actually the culmination, which makes the couple wife and husband in the truest sense. This now means that the wife’s relationships become those of the husbands and vice versa. As an obvious corollary, this situation does not arise if the husband divorces his wife before establishing conjugal contact with her. It is in this case, that the husband has been allowed to marry the daughter of his ex-wife, born of her previous marriage.
I am afraid I have not been able to trace any Shan-i-Nuzulmentioned regarding this verse. And I opine that there is, in fact, no need to find it out. It is actually the context of the Holy Qur’an, which portrays the circumstances that must have existed when any verse was revealed.
(Jhangeer Hanif)
Selling, Serving and Drinking Alcohol
Question: Regarding alcohol are all of the three following persons committing a sin: the one who sells it, the one who drinks it and the one who offers it or helps others in drinking but does not drink himself?
Answer: We must know that Islam sees a crime and support for carrying it out as equivalent. There is virtually no difference if a person drinks or if he/she sells/serves alcohol to his friends. To my mind, the latter form of the crime is more heinous and despicable since it facilitates the offender to carry out this crime, sets him at ease and makes him comfortable with his crime. It is for this reason that the Holy Qur’an has warned us not to help each other with evil but what is good and righteous:
Cooperate with each other in matters of piety and obedience; and do not cooperate with others in matters of sin and transgression. (5: 2)
Viewed thus, not only the drinker, but also the seller and the helper in this ‘crime’ commit a sinful act. However, it is very likely that any of them may have been party to the crime due to compelling circumstances. For instance, a person, who is in dire need and has failed to find a job anywhere, may be compelled to work in a bar serving or selling alcohol to others. In this case, it is hoped that the Ever-Merciful Creator will surely make allowances for the person who is victim of compelling circumstances. He should keep praying to the Lord to help him escape the situation and provide him with an alternative. This prayer and his consciousness of the evil will help him retain his faith and also the desire to tread the right path.
(Jhangeer Hanif)
Regarding Head-covering for Muslim Ladies
Question: Is it explicitly forbidden in the Holy Qur’an for women to walk in public without their heads covered?
Answer: The Holy Qur’an has not prohibited Muslim ladies from walking in public without head-coverings. It has however made it incumbent upon them to cover their chest with their shawl while interacting with the opposite sex. The Holy Qur’an thus reads:
[And tell the believing women], to draw their shawls over their bosoms. (24:31)
What needs to be appreciated is the fact that explicit directives of any religion give rise to a specific spirit among its adherents. This spirit then develops their whole socio-cultural set up. It is an established fact of history that Muslim ladies have always adhered to the decent practice of covering their heads. This practice is even traced back to the societies set up by the followers of the previous Prophets (sws). Hence, it is very desirable that our women also adhere to the Muslim cultural practice of wearing a head-covering while interacting with the opposite sex.
(Jhangeer Hanif)
Rules of War
Question: In times of war, are there any rules of engagement for a mujahid? Is there a punishment for him if he slays an innocent or an unarmed person especially old men, women and children? However if such people are aiding the enemy, is it still forbidden to kill them?
Answer: During warfare, Islam has prescribed certain ethical principles that every believing combatant must comply with. These principals entail that old men, women and children not be killed. Also, trees must not be burnt and standing crops should not be destroyed. As Anas Ibn Malik narrates:
The Prophet (sws) said: Go in Allah’s name, trusting in Allah, and adhering to the religion of Allah’s apostle. Do not kill a decrepit old man, a young infant, a child or a woman. Do not be dishonest about booty but collect your spoils, do right and act well, for Allah loves those who act well. (Abu Da’ud, No: 2608)
However, if a warrior is guilty of overruling any of these principles, he will be dealt with according to the nature of the crime that he has committed. Thus, if he kills an innocent person of the enemy country deliberately, he will stand susceptible to the punishment prescribed for the intentional murder i.e. Qisas or payment of Diyat if the plaintiff chooses to accept it (2:178-9). And if the victim is a believer of the enemy country and has been murdered unintentionally, the murderer will have to fast for two consecutive months (4:92-3). Both types of cases shall be considered in a proper court of law in the country for whom the criminal has been fighting and no individual has the authority to take the law into his own hands. It is worthwhile to mention that the Shari‘ah has not prescribed any punishment for the case where a non-Muslim of the enemy country is killed unintentionally. Thus, this matter and other crimes, for instance vandalism, shall be dealt with according to what the government or the international human rights bodies legislate in this regard. As an obvious fact, a combatant should not be held responsible for killing an old man or woman who was actively taking part in the war.
(Jhangeer Hanif)
Is Blasphemy Punishable by Death?
Question: What is the context in which blasphemy was made punishable by death. Is there a historical event related to this, apart from any verses in the Holy Qur’an and Hadith.
Answer: Notwithstanding the fact that many scholars of this Ummah believe that blasphemy should be punished by death, I am afraid that this crime was not made punishable by death either through the Holy Qur’an or the Sunnah. No doubt, it is a wicked crime and thus indeed is contemptuous to humanity as well. Yet, it was never made punishable by death through the two fundamental sources of Islam. There has indeed been much hullabaloo over it in the last couple of centuries. However, we must know that Allah has explicitly prohibited killing of any human being except for two reasons: a court of law may deliver capital punishment to an intentional murderer or someone guilty of spreading anarchy in society. Apart from these two situations, any killing would be equivalent to slaughtering all of mankind. The Holy Qur’an reads:
He who killed a human being without the latter being guilty of killing another or of spreading anarchy in the land, should be looked upon as if he killed all of mankind.(5:32)
I therefore maintain that the Holy Qur’an itself stands against this sort of punishment. The proper way to deal with such sacrilegious acts is to ignore them. We must remain patient and let the petty issues die their own death. I am suggesting this because I believe any stirring from our side would only give a new life to the current of craziness. The Lord Himself advises the Prophet (sws) to adopt the same approach regarding the daggers of rebuke and scoff which are hurled towards him. He consoles the Prophet (sws) that he should rest assured that Allah will defend him and his scoffers will meet a grievous penalty for their untoward attitude. The Holy Qur’an records:
And incline not the disbelievers and the hypocrites. Disregard their noxious talk, and put your trust in Allah, Allah is sufficient as trustee. (33:48)
So proclaim that which you are commanded, and withdraw from the idolaters. We do defend you from the scoffers who set some other gods along with Allah. But they will come to know. Well know We that your bosom is at times oppressed by what they say. But hymn the praise of your Lord, and be of those who make prostration [unto Him]. And serve your Lord till the inevitable come to you. (15:94-9)
(Jhangeer Hanif)
Reaction on Violation of the Shari‘ah
Question: Shouldn’t one feel angry and depressed when Allah’s commands are being violated? Everyone says that we should ignore the situation since this is a matter for Allah to decide. For instance, if music is being played in the house, gossiping on the telephone, roaming around without hijab, carelessness in prayers etc, shouldn’t we be upset? One of my family members says one should concentrate on making people happy because that is the most important thing and the rest is secondary.
Answer: It is but natural that a believer feel sadness when he see that the commandments of his dear Allah being violated. This indeed exhibits that the roots of his faith stretch deep within his soul. However, it is not appropriate to be cross and venomous to those who transgress the boundaries set by the Almighty because it will lead them further away from Allah and deliver them completely to the hands of Satan. In a nutshell, though it is very desirable that a believer feel torn inside upon witnessing the violation of Allah’s commands, this should only induce him to be more patient and humble and think profoundly about how he can improve his strategy to exhort his fellows to the right path.
We need to know that Allah has only asked of us to convey what we perceive to be right and righteous. He has nowhere commanded us to forcefully impose the instructions of Allah over our siblings or friends. There lies only a slight difference, in this regard, with the person who stands in a position of authority. For instance, a father is required to ensure that his children act in accordance with religious instructions and his wife complies with the Shari‘ah. However, a believer, in this case too, cannot go beyond the limits endorsed by sense and reason so as to beat his children and wife. Allah indeed has ordered all of us to be very patient and follow a thought-out strategy while disseminating the message of Allah. The Holy Qur’an reads:
Call them to the path of your Lord with wisdom and words of good advice, and reason with them in the best way possible. Your Lord surely knows those who stray from His path, and He knows those who are guided to the right way. (16:125)
Another fact that I would like to place before you is that ‘the exhorter to the right path’ needs to know what are the limits set by the Almighty. In other words, he must be very clear about the Shari‘ah (law) given to us by the Creator. It will help him present the stance of the Shari‘ah more explicitly and vividly; and thus avoid unnecessary arguments that arise because of intermingling the Shari‘ah with either the specific tastes of people or the spirit targeted to be achieved by following the directives of the Shari‘ah. For instance, it is clear from the fundamental sources of Islam, the Holy Qur’an and the Sunnah, that music has not been prohibited by Allah and His Messenger (sws). It is however an established fact that Islam has explicitly stated that man had better not spoil his inner purification or he will not be able to enter Paradise (91:9-10). So, the strategy that a believer needs to adopt to tackle the case of music is that he, instead of branding music in its entirety as unlawful, should present before the exhorted that he would be questioned on the Day of Judgment if ever he listened to music that involves immoral expressions and gestures and, as a result, affects his inner purification. I believe this way of preaching will be more fruitful because it leaves the burden of decision over the exhorted. Consequently, he decides more responsibly between what music he must listen to and what not.
(Jhangeer Hanif)
Countering Hardships through Dhikr
Question:Should a person rely on prayers and Dhikr (remembering Allah) as protection against worldly problems and divine calamities? If one does a lot of Dhikr and avoids unnecessary activities so as to be safe, it would be right?
Answer:My answer is in the affirmative. The essence of Islamic teachings that I have been able to gather is that we must try not to be engulfed by troubles and calamities. Once one of my teachers told me that our religion, in this regard, is very different from many other religions of the world. He related that the adherents of a very strict discipline of Christianity, Cistercian, pray to the Lord ‘O Lord, let us suffer as Jesus (sws) suffered’. This is not what Islam teaches us. We, the Muslims, must try our utmost not to attract any problems. However, if they find place in our life, we must be patient and bold enough to fight them however hard and tough they may be. In that case, we need to strive to the best of our abilities to live up to the expectations of our Lord by showing perseverance and paying glory to Him. Thus, it is perfectly okay to pray to Allah to help us stay away from problems as long as it is best for us.
(Jhangeer Hanif)
Should Lent Money be Pursued?
Question: I have a question regarding people borrowing money and not returning it. Before we die, which can be any day, we are supposed to clear any debts. Keeping this in mind, I always make an effort to pay back anyone I owe right away, no matter how much it is. What should I do in the opposite case though, when people owe me money? I feel tacky asking them for it, but know that it probably just slipped their mind. I could just forgive their debts, but then I think that even this relatively small amount could be donated for worthy causes and so maybe it should be pursued. Please advise.
Answer: One must pursue one’s debt. Just as we ought not refuse to help others when we are in a position to help, it is their moral responsibility to comply with the terms and conditions agreed upon. The best approach in this regard is that you should settle a date by which you will be remitted your amount. As the due time approaches, you ask the borrower about the payment though in a most friendly manner. Obviously, if he is facing some trouble, he would explain it to you and request more time from you. It is a great virtue to allow the debtor a further period of respite. However, this approach obliterates the very possibility of forgetting on the part of the borrower. I think a person should not feel hesitant while asking the borrower for what is his due.
To remit debts is very desirable only when the debtor is in difficulty and you are of the view that he is already awfully burdened. In the case where the debtor is leading a normal life, you must recover your debts since remission in this case will cause the borrower to be more comfortable with borrowing and then never paying back. You are right in believing that there might be other worthy causes where you can more profitably spend and thus earn reward.
(Jhangeer Hanif)
Delayed Distribution of Inheritance
Question: My father died six years ago and now I read that in Islamic law we distribute all the wealth or property among the siblings, and we should have done this when my father died but we did not. Are we sinners and should we distribute it now?
Answer: Yes, you should now make arrangements to distribute the inheritance of your father as soon as you can. What needs to be appreciated is the fact that Allah, before explaining a complete law of inheritance, had made it necessary for all the believers to make a will for their relatives. The Holy Qur’an reads:
It is prescribed when death approaches any of you if he leave any goods that he make a bequest to parents and next of kin according to reasonable usage; this is due from the God-fearing. (2:180)
This shows that Allah wants to have the wealth allocated among the deserved ones beforehand so that no conflict or injustice should take place. The Almighty later explained a complete law regarding how wealth be distributed which further sheds light on the importance of this issue in the sight of Allah (4:11-12). Of course, the underlying objectives of this law can only be achieved if it is implemented on a priority basis. So, I recommend that you should distribute the wealth of your deceased father as soon as possible if there is no reasonable hindrance obstructing such distribution.
You have also asked about whether you have committed a sin by not distributing the wealth as yet. I would like you to always keep in mind that Allah is absolutely just. As long as a person does not go against His will knowingly, the Almighty is not going to hold him responsible for his mistakes. However, it is expected that a believer shall try his level best to carry out His will once it is unveiled to him.
(Jhangeer Hanif)
Restrictions regarding Sexual Intimacy
Question: Are there any laws on how a married couple has sex? Are there any restrictions imposed upon the couple by Islam?
Answer: The Holy Qur’an has guided the believers to observe only two restrictions while establishing conjugal contact with their wives. Apart from them, it has not restricted the freedom with which the wedded couple may choose to enjoy their privacy. This is indeed a blessing of Allah that He has made them a cover for each other under which they find solace and experience exhilaration. These restrictions are in the following verse:
Keep away from women during their menstrual periods and do not approach them until they are in a state of purity, then when they are clean after having a bath, go to them from where God enjoined you. Indeed, God loves those who constantly repent and keep themselves clean. (2:222)
Thus, the first restriction is that copulation should be abstained from during the menstrual period of one’s wife since it is against cleanliness and purification. The second restriction is that carnal relationship with wife be only established through the way Allah has prescribed. Nowhere has been mentioned such directive as to explain the appropriate way but it is instilled in our instincts by the Almighty. The inherent guidance, that humans are blessed with, guides them to only have vaginal intercourse with their women. Observance of these two restriction has been made incumbent upon all believers. Everything else is for them to decide keeping in view their inclinations, the objective of their inner purification and the welfare of their offspring.
(Jhangeer Hanif)
Is Inflation Immoral?
Question: If you hold that charging interest is immoral, then why not inflation?
Answer: I am afraid I do not believe that inflation has anything to do with morality. Actually, inflation takes its effects because of the market forces. An increasing gap between the extent of demand and supply will translate into inflation. The government needs to take steps to ensure that there remains a healthy balance between the purchasing power of the citizens and the availability of commodities in markets. As you see, there is nothing immoral as regards inflation though it is a problem ensued as a result of mismanagement. Just as improper supply of water to a region would not be termed as immoral rather a product of mismanagement—which if done on purpose is indeed a crime, inflation in itself cannot be termed as ‘immoral’.
(Jhangeer Hanif)
Is Jesus (sws) the Son of God?
Question: I have read in the Bible that Jesus (sws) called himself Son of God. So why do Muslims consider it a false belief? I have also heard that the Bible was in Hebrew language and then it was translated into Greek and then into English.
Answer: I would like to tell you that the phrase ‘son of God’ has been used in the Bible not only for Jesus (sws) but also for his followers (John, 1:12), the Prophet Adam (Luke, 3:38) and the angels (Genesis, 6:2,4). It needs to be appreciated that this phrase alludes to its metaphorical meanings and thus suggests close relationship with God. We do not object to the usage of this phrase. What has intellectually been denied by Islam is that Jesus (sws) was begotten by God. This is utter blasphemy. We must not ascribe to the Almighty anything of which we have no knowledge or authority whatsoever.
The translation cycle of the Bible, that you have mentioned, seems quite probable.
(Jhangeer Hanif)
Why kill Animals for Food?
Question: Some of my friends ask me why Islam permits killing of animals when we can subsist on vegetables. I want to give them a strong argument. So please help me.
Answer: The Holy Qur’an has a clear stance in this regard. It says that beasts have indeed been created so that man could take them into his service and also eat their meat. As you know, man has been sent down to live in this world for a term appointed, he would definitely need various things to help him reside here. The Book of Allah explicates that beasts have been created to fulfill his needs of dress, conveyance and hunger. To quote the verses:
And beasts He has created for you [men]: from them you derive warmth and numerous benefits and of their [meat] you eat. (16:5)
It is Allah Who made beasts for you that you may use some for riding and some for food (40:79)
Similarly, Surah al-Ma’idah declares that Allah has made lawful for mankind all animals that belong to the category of beasts:
The [animal] category of beasts is made lawful unto you [for food]. (5:1)
Therefore, slaughtering beasts for food is actually achieving the underlying purpose for which they have been created. The befitting attitude is not to reject the blessings of the Most High but to use them and be grateful to Him for His favors. It is for this reason that we pronounce the name of Allah while slaughtering animals for meat as a token of acknowledgement that we are benefiting from the blessings that Allah has provided us with and that we also recognize the fact that He is most great.
(Jhangeer Hanif)
Shari‘ahvs. Tariqah
Question: I have a few questions and I would be obliged if you would be kind enough to answer them for me. First, please tell me the difference between Shari‘ah and Tariqah.
Answer: As you know, the Shari‘ah is the Law that Allah has promulgated for the Islamic Ummah. This law was also given to the followers of all the previous Prophets (sws) with a little change that their respective scenarios demanded be incorporated.
On the other hand, Tariqah is the corpus of systematic exercises devised by the Sufis to obviate the obstacles that one person feels while acting upon the Shari‘ah. These exercises are supposed to help the subjects come closer to God and feel contented and elated while carrying out the commandments of Allah. It is noteworthy to mention that Tariqah has no basis whatsoever in the fundamental sources of Islam, namely the Qur’an and the Sunnah. It is a human endeavor of its own nature: Sufis being the innovators and pioneers of it. And it sometimes involves such exercises, which run quite averse to the spirit of Islamic teachings.
(Jhangeer Hanif)
Are Shiites Muslims?
Question: Are people of Shiite faith Muslim? Can a Muslim lady marry a Shiite?
Answer: The question whether the Shiite faction is Muslim or not must be understood in its proper perspective. As the Holy Qur’an explains it, a person legally enters the folds of Islam when he renounces everything that is un-Islamic and establishes the ritual prayer and pays Zakah, if he fulfills the criterion of Nisab. As soon as he fulfills these conditions, he becomes a Muslim in the eyes of law and he will be given equal rights as those of other Muslims. Thus, the Book of Allah reads:
If they repent, establish the prayer and pay Zakah, they are your brethren in religion. (9:11)
If they repent, establish the prayer and pay Zakah, leave them alone. (9:5)
Establishing the obligatory prayer and paying Zakah is actually the practical demonstration that a person maintains adherence to the religion of Islam. As far as the matter of un-Islamic things is concerned, we must know that there are some established facts of Islam that no Muslim ought to overrule. For instance, God is one and alone or that the Day of Reckoning is bound to come or that the Prophet (sws) is the Last Messenger of Allah etc. Every Muslim, in addition to establishing the prayer and paying Zakah, is required to affirm these realities.
It is however worth mentioning that the criteria elucidated above only make someone a Muslim in the eyes of law. His true status is only known to Allah since no other person can be aware of what is hidden in his heart. Allah, on the Last Day, shall decide the matter on the basis of the sublime principles of perfect justice.
Keeping the foregoing discussion in perspective, every Shiite, who is not overruling the established facts of Islam, and establishing the prayer, and paying Zakah is indeed a Muslim in the eyes of the law.
Of course, a Muslim lady may marry a Shiite. The Shari‘ah has stipulated two restrictions regarding marriage. According to the first, a chaste Muslim gentleman/lady cannot marry a convicted fornicator and the second puts forth that a marriage contract must never be concluded with a polytheist. Obviously, in the absence of these two circumstances, no one can object to such marriage in legal terms.
However, it is of utmost importance that other social factors be kept in view while deciding the matter of marriage. The foremost factor is that there should be some harmony between the families of both parties in terms of financial status and religious setup. Obviously, aptitude, education, age, physical appearance and other similar matters must also be considered. In short, both families need to follow a thought out and reasonable strategy before culminating any matrimonial contract.
(Jhangeer Hanif)
Does God Dislike being Assigned Daughters?
Question:In the Qur’an, God seems to show displeasure at being assigned daughters as opposed to sons. Is this indicating a preference for one gender over the other? There are so many horrendous things happening to Muslim women around the world, it seems like we need to do more for them, but this preference for boys over girls seems to be dominating our minds (as well as other countries). Are not women equal to men?
Answer:You are probably referring to Qur’an 53:21 in your question concerning the apparent displeasure that God seems to display over being assigned daughters. First, if one views the style of Arabic language in this particular verse, it is clear that the Qur’an is employing ‘irony’ as a means of conveying its point. There is no intention of showing displeasure or signifying a preference in God’s eyes towards one gender. It may be best to read the following verse with the words ‘It is ironic that …’ in brackets before the verse. In addition to the linguistic suggestion that this is not a ‘preference’ for sons, it must be clear that the Qur’an has stressed over and again that God has no offspring, sons or daughters. Hence, it would not make sense for God to prefer sons over daughters because contextually a reading of the entire Qur’an shows that God finds incredible displeasure in either of them being assigned to Him. For instance:
Those who say: The Compassionate [God] has begotten a son, certainly preach such a monstrous falsehood that the very Heavens might crack, the earth might cleave asunder and the mountains might crumble to pieces – at their ascribing a son to the Compassionate [God], It is not befitting to the Compassionate [God] that He should beget a son. (19:88-92)
With regard to the preference of boys over girls as a global phenomenon, unfortunately this is very true in many societies, not only Muslim ones, but particularly Third World countries. There was an evil practice of infanticide (burying alive girls at birth) rampant among the pre-Islamic Arabs which the Qur’an banned completely. As you have described, sometimes this preference is a result of society and the lack of value it has given to girls or the ‘costs’ associated with girls (for instance, in South Asia, the traditions associated with marriage have placed an incredible burden upon parents seeking to marry their daughters, many times leaving them in life-threatening debt for the remainder of their lives). Hence, although in some respects one can understand the potential burdens that parents may feel with daughters – this is a problem caused by the society and not by the girls. Hence, we must not punish them for it devalues their existence. We must change the traditions in our societies in order to properly end this attitude.
I encourage you to champion the cause of the status of women all over the world, in Muslim societies and the West. Unfortunately, despite the advancements that the West has made with regard to technology, there are still terrible circumstances that many women live in. Domestic abuse in the United States is rampant and widespread according to many studies conducted by various women’s centers and there are countless instances of rape occurring every day. These are serious ailments that are present in the West, just like domestic abuse, honor killings, and general disregard for women’s rights degrade our own Muslim societies. Sincere efforts to address these issues are needed.
With regard to equality, I think this word is often abused because many times it implies that there are no differences between people. Reality indicates that there are differences between people and genders on the basis of different factors. In some circumstances, one group may be a level above another group, and then vice versa for an alternative situation. For instance, although a husband is given some authority over the family, the Prophet (sws) has indicated that heaven lies at a mother’s feet.
(Adnan Zulfiqar)
Regarding Historical A%hadith
Question:There are some A%hadiththat seem to be of a ‘historical’ nature, recounting stories that do not seem to make any sense. It is acceptable to leave these A%hadithand not consider them?
Answer: With regard to the issue of accepting ‘historical’ A%hadiththat don’t make sense to us, the issue of ‘acceptance’ must first be clarified. It should be clear that the Sunnah (simply put: the established or perpetualpractice of the Prophet (sws), and Prophets before him) is distinct from Hadith. A%hadithitself are not an independent source of the Shari‘ah, nor a necessary component of it. However, this does not preclude the importance of A%hadithliterature as an important means of ascertaining information on the life of the Prophet (sws), historical occurrences of the time, the Prophet’s perfect example, and even elements related to his religious understanding. Having placed A%hadithin their proper place, there are certain principles regarding acceptance or rejection of a Hadith, upon which a person can apply the Hadith to their actions or thoughts. Of these principles, one of them relates to a Hadith not negating established fact or reason. However, it is vital that two things be kept in mind. First, a person must be sure that a Hadith he believes to be against reason is not simply a Hadith that he is failing to properly understand. There is a distinct difference between something being misunderstood, as opposed to, unreasonable. Second, the determination of the acceptance or rejection of a particular Hadith should primarily be left to scholars trained in this field. This is primarily because it often happens that one Hadith might give a particular sense which is in direct opposition to the sense obtained from examining all pertinent A%hadithrelated to the topic. This is in addition to a scholarly examination of whether the Hadith in question fulfills the other requirements for acceptance, for instance, it should not negate the Qur’an, etc.
Bearing this in mind, in the case you mentioned, if the ‘historical’ Hadith makes no sense to you, despite your best efforts/intent to understand it, then it is fine to disregard it.
(Adnan Zulfiqar)