Islam and the Internet Series: Intro | Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IV

Food is a necessity in life. But keep over-eating (irrespective of nutritional value), and you can become overweight and obese. Eat unhealthy, fatty foods, and you get high cholesterol, high blood pressure, and other nasty illnesses and diseases. The Internet can be compared to our relationship with food. It is a great tool that provides us innumerable benefits. But if we over-indulge or keep ingesting unwholesome pieces and quantities, it can ruin our physical, spiritual and mental health.

With the plethora of content in cyberspace, it’s difficult to maneuver without feeling overwhelmed and virtually claustrophobic. It’s a challenge to be selective in what to read, who to talk to, and what activities to engage in. It’s a struggle to even turn off our electronic gadgets that constantly beep, flash and vibrate with new e-mails, updates, and instant messages. Someone or some group always wants to show and tell us something—always wanting immediate attention. If we comply—all the time—we’ll be hooked for good, and always waiting for more.

The Internet will gladly consume our thoughts and time, if we let it. Our unhealthy online habits can detract from nourishing our real-life interactions, from excelling at work or in school, from reading beneficial books and publications, and from spending quality time with friends and family. We can develop a horizontal approach, broadening our exposure to numerous people and information while developing little to no depth in any of our relationships or knowledge of certain subjects.  Our incessant perusal through other people’s pictures, videos, and blogs can make us aimless consumers, and distract us from leaving our own meaningful footprint in cyberspace. Worse, our online sins can develop into addictions that violate our moral code, eat away at our soul, translate into real-life sins, and sever our relationships with spouses and loved ones. If we find ourselves developing any of these problems, we might consider doing the following:

1.      Unplug. Log-off. Disconnect. Give your eyes (and ears) a break. Go to a park, or watch a sunset. Enjoy the solitude. Listen to the chirping birds, rustling leaves, and the streaming rivers and creeks. Praise God for the beauty in His creation. Bond with your spouse, children or siblings. Talk about your hopes, dreams, fears and needs. Have a cup of coffee with real friends, and connect in person. Catch up on all the unread messages in the Qur’an. Reflect on their meanings, and on your purpose in life. Try making these daily or weekly habits. Be present with your heart, mind, body and soul.

2.      Minimize. When you’re back online, think small. Take bite-size portions you can chew. Be selective. Choose quality over quantity. Read only some posts, watch only some videos. Maybe read an e-book instead. Remember to leave room for breathing space, and digestion. Try not to multi-task online. Don’t toggle between so many tabs and conversations, or jump from wall to wall, and post to post. Focus, process, reflect. Ponder on how you can apply new lessons in your life. Then take time away to implement.

3.      Refine. Think of your activities online. Evaluate your surfing, speaking, and spamming. Is it useful, appropriate, and modest? Is it impulsive or superfluous? Choose your words wisely, cautiously, courteously. If they’re with the opposite gender, make them kind but modest. Say what you mean, and mean what you say. Try expressing thoughts and feelings in words, rather than using emoticons. Use proper grammar. Take the time to infuse your communication with excellence. Don’t abbreviate, abridge, and shorten where length is valued. Don’t expose, reveal and elongate where concealment is needed.  Before you share, post and forward, check if you’ve benefited and reflected.

Remember, from all the online struggles, addiction to viewing pornography can become a clinical problem. It is complicated by changes in brain chemistry, which are difficult to reverse. Don’t let it happen to you. If it already has, seek professional help to prevent further harm to you and your loved ones.

Finally, I’d like to share a passage from Elias Aboujaoude’s Virtually You: the Dangerous Powers of the E-Personality [p. 289 – 290]. It sums up the dangers and hopes for the new virtual phenomena quite eloquently:

Virtualism, as enabled especially by the Internet, is a major signpost in our journey through history. There can be no doubting that it has opened windows and brought opportunity—for social connection and outreach, for liberation from anxiety and doubt, for financial and personal success, and for self-realization and fulfillment. Similarly, there can be no doubt any longer the big experiment we are conducting with our psyches. To offer a psychological read of the virtual age is to offer a candid assessment of an encounter between humankind and a new type of machine—one that is not entirely inanimate; that can be alluring, deceptive, and addictive at the same time; and that can efficiently prey on our basic instincts and impulses, our need for amusement and information, and our never-ending search for longing, and self-betterment. Yet for all the problems and “for the worse” changes this machine might have introduced into our lives, we are not lesser for it; only much more complicated…I hope that we will someday be able to measure the World Wide Web’s legacy beyond gross domestic product indexes, efficiency gains, and the number of smiling emoticons flying through the ether. Only then can we honestly rejoice in the Internet’s many real bounties.

Originally published in February 2011.

By Sohaib Saeed

Online pursuits are consuming an increasing amount of time of young people, and no less the Muslims. Those among the 500 million global users of Facebook (FB) know how it functions as a platform for many of these activities (such as news, entertainment, correspondence, campaigning, da`wah), going far beyond its description of a social networking site.

As an avid Facebook user of a few years, I have tasted its fruits but also experienced the sickness of excess and felt the danger of getting lost among the trees. Whenever Muslims are faced with a new environment, they enter it carrying their principles with them. We also need a sound understanding (fiqh) of the realities of this environment and how to handle some of its specifics.

If I dwell here on the potential and actual problems with Muslims’ use of Facebook, that is not to de-emphasize the great things that can be done with it. I say this just a week after a dictator fell from power in Egypt, with social media playing its role.

Fittingly, the genesis of this article was a series of short FB statuses I posted over 2010, each of which generated interesting discussion from friends, family, colleagues, acquaintances and contacts (all of whom are designated by FB as “Friends”). Here, I shall address a few of the most crucial aspects for the conscious user to consider, with a few quotes from the original “Facebook Fiqh” series.

A Question of Time

If time is life, then Facebook is many people’s favorite weapon of suicide. We struggle to find time to seek beneficial knowledge, yet trivial comments about trivial matters get more than their fair share. Someone remarked on Imam Suhaib Webb’s FB “wall” that we check out people’s latest FB updates more frequently than we check our Qur’an to take benefits from its verses. That remark inspired the following status update:

Sohaib Saeed wants a “Like” button in his mus-haf (written text of the Qu’ran) next to each ayah. “Like OMG that’s so true!” 😉

In a recent discussion with some students of Islamic sciences, we wondered aloud how the great scholars of the past managed to be so prolific in their writings, and how they managed to utilize every moment of their – often quite short – lives. Someone raised the point that nowadays we do indeed manage to write a lot, but it is mostly spent on trivial discussions and debates. The angels are writing down all the useless things we say in our days and nights. What do you think if you gathered all the comments (other than social niceties) that you have left on Facebook and other such forums? For many of us, it would add up to at least a small book.

The technological aspects of Facebook, particularly with its ever-updating interface, can have an intoxicating effect. It is built upon the principle of maximal stimulation of the eyes and brain; it is not far from the imagination to compare it with hypnosis. All this has a long-term effect on the mind and on the spiritual heart. This is why our attitude to such time-consuming activities is to use them for a purpose (even if that purpose be recreation), and not allowing it to eat into time better spent on other things. For some, this may mean taking conscious note of how often they open the page, and how long is spent on each visit.

What are the signs of excess? Specialists in addiction can list a few, but let me point out one thing that I believe is frighteningly common. I noticed once that when Twitter went down for a few hours then resumed, someone commented on the experience, writing: “When Twitter went down, all I wanted to do was tweet about it!” Ridiculous, yet I would suggest that it is quite representative of a common urge to use these media as a natural outlet for all our thoughts, desires and emotions. As I once wrote:

“We express our thoughts in the form of a status update instead of turning to Allah with our fears and joys. The day of a believer should be a constant conversation with God.”

Is this constant babble not a blatant distraction from the remembrance of Allah? Yes, even when we are reading and forwarding religious content, if we do so with hearts unaware. To quote from Shaykh Abdallah Adhami’s FB comment: “By all means: share, post, sms, blog, im, email, tweet… (though most importantly, internalize)”. This is the point! If you read a supplication with your eyes, it is no use if your tongue remains dry and your heart remains silent. Is reading a du`a’ (supplication) anything like making du`a’? Many times, we write such things robotically in the same way we type “LOL” with a completely straight face. I won’t go so far as to call it lying, but it certainly is bizarre when you ponder on it!

Clicking “Like” is not a sign of commitment any more than saying “I love Allah.” The Prophet ﷺ (peace be upon him) was commanded to say, “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful” (Qur’an 3:31). Our Islam is built on actions, not mere declarations.

Public and Private

Let’s be in no doubt that FB is a public space, though certain aspects (messaging) allow one-to-one communication. Even things you post on your own wall will come up on your friends’ homepages. Therefore, rather than merely decorating your home awaiting their arrival, you are actually dropping in on them every time you post something.

“If Facebook is like a public street, doesn’t it have rights? The first is lowering the gaze: not just from unseemly images, but from everything that doesn’t concern you. Think about it as hundreds of conversations are presented before you.”

The above FB Fiqh advice was based on a hadith (report concerning the Prophet ﷺ) reported in Sahih Muslim, in which Allah’s Messenger ﷺ questioned some people sitting in the road and instructed them to avoid doing so.  When these Companions explained their purpose, the Prophet ﷺ said: “If you must sit, then fulfill the rights of the road: lower your gaze, respond to greetings and talk in a good manner.”

Not only does Facebook make it all too easy to look at pictures of members of the opposite sex and personal details we have no business knowing, but it makes it tempting to pore through threads of comments that at best, are a complete waste our time, and at worst, involve a level of prying. Just as we take responsibility for what we post, we should also be ethical in what we access. Ask yourself: if that group of friends were chatting amongstthemselves, would I feel right standing nearby and listening in?

Many of the problems with people’s Facebook usage stem from the confusion between public and private spaces. Consider a few such cases:

1. Saying aloud what ought to have been silent, or sharing with everyone what belongs to a certain group.

Such a public forum is not the ideal place for potentially confusing ideas – such as controversial questions of theology – to be shared, as people without the relevant background knowledge may get the wrong idea.

Moreover, Facebook is not the place to develop your thoughts, wondering aloud with things that could cause others to doubt. If you have a question, direct it to someone who knows. If you’re working on an idea, try keeping a private journal.

Most importantly, beware of spreading unsubstantiated rumors. If in doubt, clarify and make certain of the reality, as the Qur’an (49:6) instructs. The following is also a thinking point:

The Prophet ﷺ said: “It is enough of a lie for a person to narrate everything he hears.” (Sahih Muslim) So how about one who narrates every fleeting thought he hears from his self?

In short: before posting anything, ask yourself “Why?” – is it something that will be of interest or benefit to those who will read it?

2. Doing things shamelessly in front of respected people and near-strangers.

Examples of this include using bad language, or writing flirtatious things in plain sight of people who could make hasty – possibly unfair – judgments. Perhaps someone would suggest that writing on the FB wall of someone of the opposite gender is more appropriate than a private message, but that is only true if the public nature of the communication does not become an excuse for a lack of etiquette.

People are clicking “Like” for the craziest things, associating themselves sometimes with immoral and unethical people and ideas, and promoting this on the newsfeeds of all their friends. It would be wise to slow down and think, if only for the following reason:

Be careful whom you love and “Like” – do you want them by your side on Judgment Day? The Prophet ﷺ said: “You are with whomever you love.” (Bukhari & Muslim)

Another common sight is photos of sinful activities, with Muslim friends pictured in compromising positions. Rather than uploading and tagging photos of these lapses, the right course of action is immediate repentance, as in the hadith: “All my nation are safe except those who publicise their sins. A servant does an evil deed by night, and wakes up having Allah’s cover upon him. Then he tells someone, ‘I did such-and-such last night!’ – He went to bed with Allah providing him cover, and woke up to throw off Allah’s cover.” (Bukhari & Muslim)

Privacy in general is a major and widely discussed issue of concern regarding Facebook, so a Muslim should be even more aware of the issue. Both sisters and brothers need to beware of broadcasting details that could be misused, and especially pictures in which they are more exposed than they ought to be in public. Even a “private” FB album is never truly private, when you think about it.

These few thoughts on Facebook Fiqh are by no means exhaustive, but I hope they provide a starting point to a greater consciousness and care when using new technology and emerging media.

Originally published in February 2011.

Our Culture Of Arrogance, Anger And Online Arguments

Dawud Wharnsby once wrote in one of his songs:

We use so many words but have so little to relay
as angels scribble down every letter that we say.
All the viral attachments sent and passionate insults we vent
It’s easy to be arrogant behind user passwords we invent.
But on the day the scrolls are laid, with every word and deed displayed,
when we read our accounts, I know, for one, I’ll be afraid.

That day I’ll be so afraid to read. (Album: The Prophet’s Hands, 2003)

One of the tragedies of the Internet is that it strips away much of the social contract we have put into place in order to make our interactions more pleasing and less confrontational. If someone upsets us online or gives an opinion we disagree with, there is no physical danger in refuting them, in calling them an idiot, a kaafir or any other host of names. If someone quotes a scholar we happen to believe is a “sellout,”or gives us a sport statistic about a player we don’t particularly like – many of us have no problem publically labeling the elderly knowledgeable scholar as a sellout and making sure the world knows through vile vocabulary that we think the player sucks. Of course when we insult them, we do not acknowledge that we are neither knowledgeable scholars nor professional sports players.

We would not say these things in front of the people we’re talking about; if these were our parents, we would adamantly make excuses and prevent gossip. So why do our fingers move fluidly to vent insults, accusations and even high-level political analysis about events that we have merely done a few Google searches on?

A few months ago, a young brother from my community was killed in a train accident while walking. Readers on the local newspaper’s website casually commented that it may have been his fault if he wasn’t watching the train coming. This was on the day of his death. Would they have said this to the face of his crying mother? Would they have spread this thought outside the funeral, so everyone within listening distance could hear? We would hope none of them would have the cruelty to do this. But by typing their comments on the Internet, this is exactly what they have done.

Similarly, many young Muslims youth throw accusations against Muslim scholars, spend hours online insulting Sunnis, Shi`ites, Ikhwanis, Sufis, Salafis, Tableeghis, Deobandis, and every other flavor of the Muslim spectrum one can imagine. Many actually dedicate a portion of their day updating their Facebook status, insulting so-and-so through a clever blog post, warning others, listing out their faults – all this with the conviction they have “enjoined the good and forbidden the evil!” And don’t deny it, many of us cannot resist commenting on websites, or Facebook statuses, where our Islamic political, social, economic, creedal, and legal opinions – usually set in stone – are MORE sacred than the other because “we learned it from a teacher.” Yet the majority of us did not have any formal, conclusive training in the Islamic sciences – which even if we had, would not justify the bitter tone and behavior.  As Imam Suhaib Webb says, “We are like firemen arguing about what hose to use, while the house burns down.”

What we must realize is that when we take part in this culture of debate, arguing, than arguing again, day after day after day, we are slowly devastating our own hearts. On social networks we feel a rush of adrenaline waiting for the counter-argument or foreign person to respond. We create intellectual forums then wait like vultures to check another person’s clearly messed up thinking to respond back with a counter-proof: “That’ll show them!” That AWESOME feeling after a lengthy response is not enjoining good or even productive: we are simply letting OUR nufoos (our souls and desires) tear apart the heart and run wild to see if they can prove ascendancy over someone else.

In order to truly understand the psychology behind this, we will approach this from two angles. First, let us see what the Qur’an tells us about this behavior. Secondly, we will explore a few points that can remind us why and how we need to stay away from this culture.

Let us examine Surah Luqman:

“O my son! Establish regular prayer, enjoin what is just, and forbid what is wrong: and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs.

And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for Allah loveth not any arrogant boaster.

And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the donkey.” (Qur’an, 31:17-19)

Benefits of the Passage:

1. We see that Luqman orders his son to enjoin good, forbid evil, and be patient. Why does he tell him to be patient? Because anyone who TRULY takes on the job of enjoining good and forbidding evil in a society will be faced with calamities, trials, and tribulations. I assure you, being overweight, being sleepy, or having hurting fingers in the morning as a result of excessive typing and online arguing is NOT the calamity Luqman is discussing. Rather, he is telling his son to remember that people will end up physically oppressing you if you stand up for what is right, and to be ready to bear that trial patiently.
2. Luqman tells his son not to “swell one’s cheek” in pride or be insolent. Yet, when we tell people that Shaykh X is a sellout, and that “I don’t take from him,” or that “He is not a traditional scholar so I would ignore what he says,”we have done just that. We have attempted to establish our superiority over a learned person with our words and have demonstrated our own intellectual bankruptcy. We could not counter the proof, so we fell to countering the man. As Muhammad al-Shareef once stated: “When one proof fails, a person often falls back to anger. Anger is not a proof.”
3. Finally Luqman tells his son to be “moderate in his speech, and lower his voice.”

What is the purpose of lowering one’s voice? So that one is not displaying one’s words to everyone in the vicinity, and bothering them with our displays of arrogance. Yet, every single time we write something publicly (including on this blog), we are displaying words for all to see. We are yelling at the entire world, asking the world to witness our words. Are we going to ask the world to witness us calling to good things? Or will we ask the world to witness us defaming scholars, insulting this group of Muslims or that group of people who we’ve decided are not Muslims? Will we spend our time showing the world how the Prophet ﷺ lived? Or show the world how we have our own personal problems, inadequacy issues, and a need to demonstrate how we are on the “right path” and all others need to fall in line?

We all need to seriously evaluate our souls in this culture of online argumentation and identify why we spend our time the way we do. A few realizations we must begin to change include:

Continuously leaving controversial and provoking messages in our online personalities, whether through networks, forum posts or blog comments. This is NOT “forbidding the evil”; this is opening a gate for evil. Any trained mental-health professional will point out that this is attention-seeking behavior from a person who wants to feel like they are making a difference and are important. Ask yourself do I need to respond? What would Prophet Muhammad ﷺ do?

While the refined soul wants to do dhikr (remembrance) of Allah (swt), the diseased soul wants others to do dhikr of itself. It feels proud that it has stood against evil by posting YouTube links, by invoking walaa wal baraa (loving and hating for the sake of God) and by invoking creedal differences we barely understand to excommunicate entire groups from being Ahl-As-Sunnah(people of the Prophetic way). In all our interactions, we must make Allah our focal point, not ourselves.

The soul thinks it is making the world a better place, but it is simply trying to make itself feel useful through the use of the Internet and is involving itself further and further in argumentation. Al-Awza’i said: “When Allah desires ill for a people, He opens the door of argumentation for them and prevents them from doing good deeds.”

An online action is no different than one which is written down with a pen and signed, and sent to the receiver. The act is witnessed by the Honored Scribes, the angels who write our deeds, and is recorded in the scrolls of our actions, and will be present for us to read on the Day of Judgment. An online insult against a person, a scholar, or simply an acquaintance has the same weight as a letter would. To think otherwise is a deception from Shaytan.

We are not God’s police on the Earth. We are His worshippers and the representatives of the Prophet ﷺ.  Would the Prophet ﷺ spend his time telling everyone that Group X is not doing a good job for the Ummah and Group Y is better? Would he spend his time insulting scholars? Did he even curse the people of Ta’if who threw stones at him? Rather, he ﷺ would reflect on the revelation and build Muslim men and women through constructive, productive coaching in real life, rather than gain retribution for every wrong against him. And this is a man ﷺ whose words were heavier than ours, yet even he did not stoop to argumentation.

If we are not ready to stand before historic imams: Ghazali, Ibn Taymiyyah, Ibn ul Qayyim, or contemporary shuyukh Albani, Qaradawi, Yasir Qadhi, Hamza Yusuf, Taqi Uthmaani, Suhaib Webb  – or any of the ‘ulama, jama`ahs or senior students of knowledge (that we like to discredit) – on the Day of Judgment, with the Angels of Allah and Allah’s Might before us and say: “Ya Allah – My word against his, this imam/sheikh/person is an innovator and led people astray, and I was your servant and I called to Your way with sound understanding that exceeds his” – then we should keep our mouths SHUT. I am not referring to scholarly differences of opinion that are dealt with through the referencing of proofs and legal methodology. I am referring to the bickering of people that many often resort to in judging the sacrifices, efforts, and studies others have made to serve Allah and further his deen.

Our own identity crises can make us feel we need to belong to a stronger group that is “correct” which in turn may encourage our online behavior in seeking conflict, being difficult and wasting everyone’s time. Many people feel alone, especially online, and to seek strength they resort to joining those who mock other groups. Their nafs feels it is better than other misguided people and revel in the pride that it is on a better path. This is dangerous thinking and needs to be checked.

We may have anger or emotional issues that we need to vent online to feel better. We may leave comments in the hopes of people thinking better of us, or for some other inadequacy that we seek to fulfill. It would behoove us to quickly do an examination of ourselves and our online personalities. Our various online anonymities allow our true selves to come out and act in ways that our common sense prevent us from doing in real life. So now you need to ask yourselves, why am I typing that? Who is it really for? Me, or them?

Lastly, we may just need to “get a life!” It is possible that you want to serve the deen, be involved in daw`ah, helping our communities and societies through Islamic values, but do not know how. The solution is relatively simple: get involved in local masaajid, your communities, engage with real people, serve your people and get away from the internet.

Additionally, seek knowledge for the sake of God, not for the sake of argumentation. I recommend searching this website’s Islamic Studies section for more on seeking knowledge, as well as reading a broad range of Islamic books. Study Islam in depth, pick a field and specialize in that area. Finally, read the Qur’an more often – after wudhu, Book in hand, computer switched off.

The threat of the nafs glorifying itself is an ever-present threat to every writer, speaker, and presenter who shares information about Islam. All of us must consistently take caution, advice, and spend time with people who discourage argumentative behavior and know us well enough to remind us of our own weaknesses, so that we do not let such behaviors manifest themselves in our lives. Many of us are surprised that the internet remembers everything. But to a Muslim, we should already know that nothing we do, type or utter ever escapes the pen of the angels who write, or the sight of Allah (swt). As Dawud Wharnsby says, when we are handed our accounts, will we be afraid to read?

Originally posted in March 2011.

Googling The Sheikh

The term ‘Sheikh Google’ generally refers to an amateurish approach of studying Islam, more specifically to the study of Islamic Law (fiqh) and theology (‘aqīda). Yet of course, this does not imply a wholesale negative judgment on studying Islam online, but instead highlights a pitfall which some may fall into whilst reading on Islamic law or theology by themselves: equating basic literacy with scholarship. In other words, to simply ‘Google’ a topic (hence using it as one’s Sheikh) one may then think of oneself as an expert, or at least act like one.

One aspect that has plagued so many of the websites online providing knowledge on Islam is polemics; even when article(s) are written by a single author, there are straw-man attacks on other valid Islamic perspectives. For someone who wants a balanced and nuanced understanding, such sites are best avoided, or they can be used as a spring-board to generate questions, which can then be presented and discussed with a teacher. This is because when embarking on learning something new, it is dangerous to let someone’s deep held views have an unrestrained influence on your understanding, without you engaging the material critically.

The Exclusivist Approach

Another aspect of polemical material is the fact that usually one side is trying to ‘win’ the argument by trying their best to discredit the views of others. It is thus an exclusivist approach. This exclusivist approach ultimately leads to narrow-mindedness and an inability to appreciate or even listen to the views of others. This is further compounded by the fact that arguments are sometimes presented on the basis of “piety,” thus one view is presented as “more pious” than the other. Not fully understanding what could be meant by this, one not only becomes intolerant of those that differ with him/her, but also holds themselves more pious than the others. All this helps to create a very inflated ego, which gives the false guarantee of “you are on the truth” and ultimately becomes another manifestation of “Sheikh Google.” In this regard imām al-Dhahabī (d. 748 AH) says knowledge is: “Not the profusion of narration, but a light which God casts into the heart. Its condition is followership and the flight away from egotism and innovation.”¹

This should serve as a helpful yardstick of differentiating when one is honestly seeking knowledge or just accumulating information: when it starts to feed our egos instead of helping us overcome it. When this happens, we should sound the spiritual alarm.

Hence, it is this very involved approach, where ideas that are swallowed wholesale can be damaging to one’s spiritual and intellectual development. Here, Edmund Husserl’s notion of epoché may be useful, which means ‘bracketing out’ one’s own views and subjectivities to the best of one’s abilities in order to appreciate ‘the object’² or phenomenon as it is, which is the main purpose of phenomenology. This seems to echo what our Prophet ﷺ supplicated for by saying “Oh God, show the truth as the truth and grant us the ability to follow it, and show falsehood as falsehood and grant us the ability to refrain from it.”

True and correct perceptions are thus a gift from God. Yet gifts are usually bestowed on those that deserve it, and so it behooves a student seeking knowledge to keep this in mind particularly when studying Islam, especially controversial issues related to fiqh and ‘aqīda. Though this may be difficult, it can be made even more difficult by the group mentality that exists on some online forums. This can easily lead to issues of fiqh and ‘aqīda becoming more than issues of knowledge, but becoming polarities that define us. We fail to see that by becoming emotionally attached to certain positions, we bring detriment to our learning. At that almost irretrievable stage, we engage in mindless polemics to defend those positions, which destroys nearly all the blessings that knowledge brings.

Engaging The Text

Avoiding websites that offer partial information is perhaps easier said than done. Sometimes we may need an immediate answer to a pressing question, or can sometimes be shy to ask the local imam etc. In such scenarios the usefulness of being critical cannot be over emphasized. What do we mean by being critical? One thing for sure: it certainly does not mean being rude and difficult; rather, it simply means asking questions to clarify what is being said or to inquire for further information. However, this can be difficult to achieve online. This is because the process of reading involves reading what the author has to say, and then processing the information, and ultimately making a judgment on whether to accept or reject the information. Usually, one cannot engage in critical dialogue with the online author, and ask questions to seek clarification, all of which help to refine our understandings. And even if we do have this opportunity, it is usually limited in the form of comments. This fact should humble us if we get overzealous about an issue, and seek to engage in polemics or act as if we ‘know it all.’

Imām Abū Ḥanīfa (d. 150 AH) used to sit with several of his students, engage in long discussions over points of fiqh, and only after listening to all of what his students had to say, he used to state his opinion. Thus the understanding of his pupils was in a sense validated by their teacher. Although that is not to suggest he dictated his opinion to them, as this is proven by the fact that his two most famous students Abū Yūsuf (d.189 AH) and Muhammad (d.189 AH) frequently differed with him. Nonetheless it at least made sure they did not misunderstand him. It is this vital aspect that can be missing when we read online. What we take from a text might not be what was intended by the author, and although authorial intent has been dismissed by some modern literary theorists, as far as I am aware, it still has its importance when studying Islam.

When Facing Contradictions

The above also helps to highlight another challenge in learning from what ‘Sheikh Google’ and similar websites may present. One frequently comes across conflicting information and doesn’t know which to accept, so while one website says “xyz is permissible,” another not only says it is prohibited but is from the major sins! Without recourse to a teacher for further clarification, one has to inevitably decide independently on which opinion to give preference. This can be loosely identified as “tarjīḥ.” Tarjīḥ usually refers to the scientific process of a jurist giving preference to one view over another, which can be a complex process, and hence usually it is the activity of scholars. For example, the Mālikī practice of accepting the (historical) practice of the people of Medina as authoritative was not accepted by the other schools of fiqh. However, Sheikh Ibn Taymiyya (d.728 AH), though a Hanbalī, wrote a whole treatise supporting this doctrine. He thus engaged in a scholarly tarjīḥ. More importantly this usually enables a scholar to then offer scholarly criticism on why an opinion is weak in his view, as he bases his critique on an objective criteria, not his emotions.

In a similar manner, every Muslim engages in tarjīḥ when faced with conflicting opinions, although this is based on different criteria than the scholar – which is usually based on the argument’s persuasiveness, or which scholar one holds to be more knowledgeable and pious, or whether or not one goes for the difficult opinion or easier opinion, etc. This latter type of tarjīḥ is primarily geared to facilitate practice rather than be an intellectual scholarly engagement. Hence it does not befit someone who, after having read some answers to specific questions (fatāwā. [sing. Fatwa]) to then go on about how every other opinion is weak or misguided, simply based on the fatwa they read. For then, one acts as a scholar, as if to suggest one has read books upon books on the matter, when in fact, one has only read a few fatāwā. This does not mean belittling fatāwā issued by qualified scholars online but rather acknowledging the purpose of such sites, which is primarily to inform and facilitate practice, not produce scholars.

Online Fatāwā

It is not difficult to recognize the fact that the Internet has facilitated access to the knowledge of many great scholars, without which many people would have been deprived of such knowledge. And for this we should be grateful. This has obviously seen the rise of sites offering fatāwā. Again, whilst it is undoubtedly useful to seek answers to questions one may have, it is important to remember that whilst specific answers can be helpful for immediate practice, it should not be used as the main source or the only source of one’s education at the cost of a holistic approach. Ad-hoc answers can form scattered knowledge, which without proper guidance, can lead to confusion and or an imbalance in one‘s attitude.

Being critical also involves making sure a fatwa does actually apply to one’s situation. Indeed this can be a difficult task at times, and indeed as part of the training of a Mufti, certain institutions offer specific training on how to apply fatāwā to different contexts. If in doubt, it is best to seek clarification before acting upon the fatwa. It is also important to check the credentials of the person issuing the fatwa, especially if they follow an exclusivist approach e.g. ‘every other opinion is weak or wrong.’ If however someone is merely narrating the opinions of other scholars, than they need not be Muftis themselves.

In terms of the actual topics of fatāwā, edicts can be found given on everything under the sun. Though this can be seen as something positive, it also is worrying due to the possible implications of misapplying a fatwa. Therefore, a good criterion to follow is to discuss beforehand with a Mufti the issues related to the rights of others such as in marriage and divorce, as well as inheritance. This also includes contract law. Such issues have immense social implications, and it is best to tread carefully. Another issue that really should not be our concern, yet it does come up, is the issue of takfīr, or calling others disbelievers. Any website that deems a Muslim known for their knowledge as a heretic or disbeliever, should be flagged and avoided, and if one is left in doubt, then it is again best to discuss it with a scholar, and not the nearest Muslim online.

Scanning Your Teachers

While Imām al-Shāfi’ī (d. 204 A.H) was sitting in a mosque, a man came to him and asked him to provide the proof for the legal doctrine of Ijmā’ (consensus). If he was unable do this, then the man suggested the imām refrain from issuing fatāwā. The humble person that he was, the imām sought respite. When after a few days later the imām provided the proof, the man asked if the imām would teach him. He then became one of the imām’s leading students, whom we know as al-Muzānī (d. 264 A.H.).

The importance of a real life teacher who is balanced and firmly grounded in knowledge is indispensable when it comes to learning. This is because when we learn from real people, we learn knowledge as well as learn manners (ādāb). The right teacher may rebuke us if we raise our voices and discipline us if we act haughty and arrogant, which helps refine our character and ultimately become a better person, which is perhaps one of the most important goals of learning. And it is the absence of such a teacher when it comes to online learning, or when the Internet becomes our only source of learning, when we may become self-deluded into qualifying ourselves with attributes not befitting a student, ranging from adopting the attitude of a judge instead of a seeker, to always looking for evidences to back up our opinions and rejecting all others. This is reflected in the saying “a little knowledge is a dangerous thing.” Discussing the origins of this saying, Gary Martin identifies a 17th century writer who notes: “Twas well observed by my Lord Bacon, That a little knowledge is apt to puff up, and make men giddy, but a greater share of it will set them right, and bring them to low and humble thoughts of themselves.”³

Yet learning ‘a greater share of it’ requires finding a teacher that not only is able to impart such knowledge, but one who also embodies the ethics of differing (ikhtilāf), and who is balanced. Al-Muzānī knew this very well, thus he made sure al-Shāfi’ī was someone worth studying under. However, in the absence of such a teacher, it seems fair to concede to the fact that the harms that can result from a sectarian-minded teacher can far outweigh the shortfalls of learning from balanced, well-researched websites online. In such instances, we all acknowledge the usefulness of ‘Sheikh Google’ when used correctly, whilst recognizing that ‘Sheikh Google’ should never replace the real balanced Shuyūkh.

Photos by Anwar Alomaisi

By Nivia Martinez        

The revival of Islam came about in the Arabian Peninsula, but today we can find a Muslim practicing Islam, reading the Qur’an and living a lifestyle of peace in every corner of the world. Those who were not raised Muslim sometimes think they have to make a choice whether or not to continue acknowledging their cultural heritage once they become a Muslim. The beauty of Islam is that it does not ask an individual to destroy his or her individuality. We can still follow the customs and traditions we were raised with, as long as they are in accordance with Islam.

Today we see Islam on every continent. Within the U.S. there are communities that have shattered the idea that Islam is exclusively for people from Africa, the Middle East or Asia. In reality, the Muslim community is inclusive of everyone. Its diversity is something to be valued and embraced as a means to unify. It is a reminder that though we came from a singular being, Adam (may peace be upon him), we have taken on a wide variety of political lines, customs and beliefs. Yet, thanks to God, we are united as one body and can pray side by side with an individual from a different background that we may never find in our own cultural enclave.

Still unbeknownst to many, there is a Latin Muslim community thriving within the US and growing day-by-day in Latin America. The phenomenon of the growing and diverse Latin Muslim community received exposure in the 50th Annual Hispanic Day Parade in NYC, which gathered 18 Latin American countries in a single event. This annual gathering is one of the most colorful scenes in NYC, as it features the folkloric culture of every Latin American country. The themes are played in music, dance and costumes. The Hispanic Parade committee that organizes the event allows each group that participates to demonstrate their unique character.

Our goal in participating in this parade was to demonstrate that within the mostly Christian Hispanic community, there exists a diverse Hispanic Muslim community from countries such as Puerto Rico, Mexico, Cuba, Costa Rica, Panama, Guatemala, Honduras, El Salvador, Peru, Ecuador, Venezuela, Colombia and the Dominican Republic. We wanted to show that we are just as proud of our heritage and that our faith does not separate us from our roots. It in fact brings us closer to these roots as it is a community-oriented way of life, which praises fellowship among humanity. Hispanic Muslims still share the same passion and love for their family as the rest of the Latin community throughout the world. Islam does not restrict anyone from participating in such events and marching peacefully with our Christian friends that share our cultural heritage. What mattered most in our participation is that it was a public venue with thousands of spectators who have probably never witnessed Muslims gathered in one of the largest parades in NYC. Our participation demonstrated that we are not closed off from society, and that our beliefs do not separate us. It unifies us all.

Our theme of unity was displayed through a colorful float which consisted of an arch displaying the words “Un Creador, Una Familia, Una Planeta” (One Creator, One Family, One Planet), with a globe underneath. On the back panel of the float we displayed the message “Somos Musulmanes Hispanos” (We are Hispanic Muslims). The headscarves on the women, men donning long beards and thobes (traditional Arab garment for men), and the Latin American flags we held were the real symbols of who we are. Our float was designed to give a message of unity and to show Islam in a positive light.

In preparing for this event, many of us wondered how the crowd would react to our participation. As this is a day when thousands of people are gathered with a sense of pride and happiness to see their country being represented, I knew that the overall happy nature of the event would be reflected in the spectators’ view of us. As we passed them in our float, there were flags waving back at us, shouting the name of their country at us, and some glaring while taking a moment to read the message on our float. The NYPD officers that were guarding the event were mostly serious in their gestures. On the other hand, I noticed a few officers crack soft smiles and one that snapped a picture as he stood in front of a divider.

There was one particular spectator that showed his enthusiasm when he saw us passing by throwing his fist in the air followed by a kiss on his knuckles, in what I see as a symbol of solidarity with the struggle many Muslims are facing. Further on, a man waving his flag yelled, “Alhamdulillah,” a common Arabic phrase meaning “All praise be to God.” A man and a woman from Colombia who were there to march with a different group decided to jump in along with us instead and even asked a fellow participant for his Palestinian flag. These two proceeded to walk among us and wave the Palestine flag to the crowd. These situations were unexpected, but it made me feel as if though the struggle we are facing is not as deep as some of us may think.

What I learned from this event is the impact a positive message has on the way people view us. When we show the world a positive message, the only thing that we can get in return is even more love and positivity. This is extremely valuable in a time when hateful speech towards Islam is louder than the kind, rational voice of Islam. It helps to discourage listeners of hateful speech towards Muslims from accepting this rejection and hatred. On the contrary, justifying our beliefs through endless debates creates a notion that it is okay to use a person’s faith to understand why bad things happen. It creates an atmosphere in which it is okay to generalize and categorize people by the actions of a smaller group. It promotes bigotry and justifies hostility among people. What we do not see in the media are the people who support us, empathize with our struggle and want to see the Muslim community demonstrate even more acts of peace that refute what the media says. The media does not showcase individuals that want to march with us and show their solidarity by waving their fists in the air when they see us striving. These people do exist and will continue to stand with us as long as we continue to show our gratitude and desire for peace.

Photo: Eric Hunt

Disclaimer: this post is not meant to explore the evil eye in and of itself, nor is it meant to provide any type of legal rulings or scholarly opinions regarding it. Instead, it’s simply meant to be a reflection and reminder to us all.

Although most of us have heard of the evil eye and maybe even stories of people being afflicted by it, we seem to act like it does not exist. Or maybe we have forgotten.

It’s funny – discussion surrounding the evil eye tends to involve either intense fear mongering, or mythical folklore mumbo jumbo. Yet, the Prophet ﷺ  (peace and blessings be upon him) so eloquently explained the evil eye – something very enormous and quite scary – in the simplest of ways:

It was narrated from ‘Abdullah bin ‘Amir bin Rabi’ah, from his father, that the Prophet (ﷺ) said: “The evil eye is real.” (Sahih Darussalam)

It’s real, and there’s no denying that. Yet we live and act like it’s not.

For example, social media in particular has given people a glimpse through the windows of our lives. In a beautiful way, we are able to share pieces of ourselves with those close to us and that we care deeply for.

But many of us abuse this privilege. We use social media as (primarily) a leverage for showing off the best sides of ourselves. Our families, vacations, new purchases, promotions, religiosity, social lives – you name it. If it’s going to make us look good, we share it. Sometimes with the world.

I’ve recently been doing research and readings on modern day narcissism, voyeurism, social media, and the links to our mental well-being. Studies have shown that platforms like Facebook can lead to people feeling depressed or sad about themselves. A reason for this is because many people go through what’s been dubbed as Facebook Envy. Replace “Facebook” with any popular social media outlet, and we’ve got our hands on a problem that is very, very real.

I’m sure we’ve all felt a twinge of jealousy while scrolling through our newsfeeds and comparing the success of others to our mundane, boring, unaccomplished lives (which, by the way, are complete exaggerations). Let me say that jealousy is normal. It’s a human emotion that we shouldn’t hold on to but instead, observe and eventually let pass.

However, problems occur when we cling to this jealousy and allow it to fester. When it plants its roots into our minds and branches off into feelings of envy. A good litmus test for whether or not you are feeling envious is to ask yourself this: “Would I feel happy/satisfied if [insert person’s name] lost [insert thing you are envious of]?” If you answer yes, then something is severely wrong with your thought process, outlook on life and your heart. It may sound harsh, but it’s true.

So how does this relate to the evil eye? Simple: we put ourselves out there in ways that may promote envious feelings in others. Is it 100% our fault? Of course not. Someone who is a firm believer in the qadr (predestination, divine will) of Allah, subhanahu wa ta`ala (exalted is He), and who is grateful for their own blessings won’t harbor ill feelings towards what they perceive to be your amazing life.

But, we certainly play a big role. Ask yourself: “how do I present myself to others”? Let’s use social media as an example:

• Do you use social media to brag, show off, or make yourself feel better?
• Is there a (large) gap between your online persona and your real-life one?
• Do you compete for the most shares, likes, views, etc?
• Does being popular make you feel better about yourself?
• When people don’t give you the attention that you are looking for, do you feel worse about yourself?

If you answered “yes” to even one of these questions, then I recommend looking inwards and reassessing your intention whenever you share things with others online.

This applies to real life as well. Unless the person is extremely close to you (e.g. family member, good friend), don’t make it a point to indulge in your ego.

Here’s why:

• Imagine if a person who can’t have children is constantly bombarded by pictures of your beautiful babies.
• Imagine if a person who can’t get married or who’s had trouble finding a spouse is confronted with constant updates on your “perfect” relationship and/or wedding (or engagement) photos and posts.
• Imagine how a person who wanted that job position or material possession you’ve just attained will feel when you rub it in their faces.
• Imagine if someone with low self-esteem and self-perception comes across your beautiful personal photos or “selfies”, and the enormous amount of validation they receive from others.

My beloved Sisters and Brothers, don’t you see how any of the above could contribute to the evil eye? We know this, and yet, we indulge our egos. We paint perfect pictures of ourselves to others and we OVERSHARE with those who truly have no business knowing.

And even amongst our families and friends, there may be people who hide ill feelings towards our achievements, beauty, families, and lifestyles behind their smiles.

And the sad part is that most of the time, people envy what we know isn’t completely real – it’s just a facade. We know that our lives aren’t as glamorous or beautiful as we paint it to be, and yet we still project these images into the minds of others. In our modern times, people not only become envious of our lives, but also of what they perceive to be our lives.

I should note that if Allah (swt) wills for the evil eye to afflict you, then it will. And there is nothing you can do to stop it. BUT we should try to take precautions to limit the possibilities. For many, this will be hard because we live in such a narcissistic and self-serving society today. There is a deep need within many of us to be validated and accepted by others – even people we don’t know.

To wage war on the evil eye now means to wage war on our egos. To not feel compelled to brag, over-share, or make ourselves look good to others.

Personally, realizing the reality and the effects of the evil eye is a big part of the reason why I try to be as honest as possible through my writing. I would never want people to get the wrong impression of me – like I’m some great, intuitive, “deep” person or something. I try to highlight my struggles and relate to others to show that I’m NOT perfect. I struggle a LOT with my faith as well as my personal and social lives. My life isn’t glamorous and I would never want anyone to wrongly perceive that it is. Just because I like to speak/write about Allah and my religion, people sometimes mistake that I’m more religious than I know myself to be. It’s not true, believe me.

By being a bit more honest about ourselves, we can adjust the way that others perceive us. We can knock ourselves off that pedestal they may have placed us on and show them that sometimes, the grass isn’t really greener on the other side. In fact it may be the same, or even dead and gone.

Another thing we can do, Sisters and Brothers, is to be very careful and selective with who we share personal information and/or photos with. Again, this will be difficult, especially for those of us who are public figures or who have a public following. Still, this is something that I feel needs to be done as a safeguard against the evil eye. Social media, especially, needs to go back to being about friends and family as opposed to acquaintances, distant relatives and plain old strangers.

I’m not saying we should become hermits, all I’m saying is what the Prophet ﷺ said: the evil eye is real. And my dear Sisters and Brothers, we truly need to start treating it as such.

And Allah (swt) knows best.

In her article The Balancing Act of Being Female, Lisa Wade discusses the daily-battle women face in their struggles to conform to the expectations of an over-sexualized society. From dress to demeanor, all is sized up and judged for social appropriacy; when being flirty is appealing, and what crosses the line into ‘asking for it.’ At the workplace, she ought to be ‘proper’ but not in the least ‘prudish,’ and a slight misdemeanor may just spill over into inappropriately ‘cheeky’ and wholly undesirable.

Unfortunately, many women subject themselves to these pressures as they dress to convey the attitude the occasion demands. Often, this pressure goes unnoticed and is mistaken for the woman’s freedom and natural right to look good and feel desired. Sadly, this makes women spend more than they’re able, attempting to get the right look and hoping to win the nod of approval from a society that objectifies their femininity.

That said, the pressure it builds on women who are unable to conform to these expectations is brutally oppressive. One of my students stopped me on my way to class, holding back her tears, and desperate for help. She expressed that wished to end her life because ‘everyone hates me and makes fun of me because I am ugly and I am not feminine enough.’ The girl was intelligent and hardworking, but suffered terrible pressure from peers because she did not dress, wax, or style her hair like other girls. I was revolted by our inability to accept human beings as they are without trying to smooth the rough edges, making us all clones of the ideal stereotype.

This ideal stereotype is reinforced relentlessly through advertisements and the entertainment industry, exercising enormous influence on our minds. Grotesque billboards stare down at the city telling us how ‘Slim is the in thing,’ while T.V. commercials tell us that not having the latest cellphone or the perfect skin makes one worthless. It tells us that people who stutter stand no chance at all for their appalling, socially incorrect inability.

The images, stereotypes, and values created by the entertainment, cosmetic, and advertising industries are insensitive. They add pressure on women to look, dress, and act a certain way, or otherwise be condemned to social marginalization. Additionally, the commercial ethic values physicality more than anything else, and the pressure this creates smothers the natural diversity of human beings.

God made us in varying shapes, sizes, colors, and personalities because that is how the world was meant to be. This diversity is instead painted in a plastic hue in one unvarying, flat stroke of sameness. Women mutilate their own bodies to feel more accepted: Botox, nose-jobs, liposuction, and plastic surgeries have been steadily on the rise.

That said, the Muslim veil takes on a certain significance. For me, it has always meant a refusal to subject myself to judgment by a commercialized, over-sexualized society. It is immensely liberating from the pressure of conforming to societies superficial standards. In other words, it is a refusal to subject myself to judgment based on how I look or what I wear, and a means to turn away the lustful stare of an onlooker. The veil raises me onto a more spiritual and intellectual plane, and this defines my social interaction while deflecting attention away from physicality. It is, truly- liberation.

According to the American Psychological Association’s 2007 Report on the Taskforce on the Sexualization of Girls, females suffer greater challenges with self-esteem, are more susceptible to depression, and are held back in terms of learning math, sciences and athletic skills due to the sexualization (and objectification) of girls.  This phenomenon, caused by over exposure to images of females in sexual poses, clothing, and roles in the media including, movies, music, videos, magazines, advertisements, etc. is the basis for this study reported in 2007.  A very interesting and eye-opening conclusion was made in this report:

“Taken together, the work …suggests that sexualization practices may function to keep girls ‘in their place’ as objects of sexual attraction and beauty, significantly limiting their free thinking and movement in the world.”

Take the statement in for a moment.  Ponder.  Repeat.  This study was not conducted by a right-wing Christian group or by radical “Islamists.”  This research was conducted by a group of American Psychologists concerned with how the well-being of girls is affected by the process of making girls view their worth in terms of their looks.

Oftentimes Islam and Muslims are accused of suppressing women’s potential.  What’s refreshing about this report is that the reality behind these societal problems is spelled out in clear letters.  No more blaming foreign ideologies, religions, or followers of a particular faith.  “Keeping girls in their place” and “limiting their free thinking and movement in the world,” is a massive home-grown problem channeled through the media.

Sexualization in the Media

Toys marketed to girls such as “BRATZ” with puckered lips, miniskirts, and fishnet stockings during Saturday morning cartoons demonstrates the pervasiveness of sexy images in the media.  Images of women, or even just their body parts, are used to sell everything – from frozen vegetables, to air conditioning services and alcoholic beverages.  The exploitive use of women is not limited to commercials and advertisements, but also music lyrics, clothing, and video games.

The byline for an article in USA Today on January 24, 2013 speaks to this very phenomenon: “Super Bowl XLVII auto advertisers hope to drive up sales with humorous and sexy ads.”  This casual analysis of the use of women to sell cars points to the sexist and hedonic trends of the advertising industry.  Advertisers want one thing: to promote their product.  The result of how the promotion of their product affects their audience, unfortunately, is not a part of their concern.  The negative impact of the use of sexualized images of women is our concern as the public.

Girls, pre-teens, and young adults begin to internalize these images as something they should emulate.  Various studies show that the sexualization of girls leads to an increase in anorexia, low self-esteem, and sexual promiscuity, to name a few.  The ill effects of this trend not only affect girls and women, but also boys and men.  From a young age, boys also learn that girls and women are to be judged on their physical appearance.  These detrimental attitudes translate into problems in adulthood, when men fail to find the “perfect woman.”  The inundation of sexualized images creates an unrealistic mental image of what an ideal woman should look like and how she should behave.

What Parents Can Do

So what does this mean for parents, family members, and the community at large?

1. Limit children’s exposure to sexualized images.  Filter what movies, television shows, and other videos your children watch.  Have you ever heard yourself or your peers say, “But what else are we supposed to watch?!”  If we are to blindly watch entertainment without monitoring its value, then we would be like cattle, following the masses without using our intellect.
2. Talk to your children, especially your girls, about the importance of education, being a good friend, and keeping physically fit.  Having girls understand from a young age that their intrinsic worth comes from exhibiting positive values, not how well their looks emulate those on the screen, is vital to their healthy development.
3. Teach your family about media literacy. Pointing out these negative trends to our youth allows them to see the world with discerning eyes.  Just as we would teach our youth not to get suckered into fraudulent advertisements meant to scheme unsuspecting customers out of their money, we should educate them on the damaging effects of sexualization.  Visit informative websites such as www.medialiteracy.com and www.projectunmask.com, a youth-led initiative educating youth on the damaging effects media plays on teen self-perception.

By taking a proactive approach to combatting the negative portrayal of girls and women in the media, we can begin to change the way the world treats and views the female gender.

“I personally refuse to hold someone’s idealistic image against them as long as they have achieved it via healthy means. If a woman is naturally slender with attractive proportions I will not loath her as long as she is gracious with her beauty and at rest with it. As I read in the book Captivating, beauty needs to be at rest and inviting. When a woman is forcing herself to obtain beauty she creates much anxiety associated with her image; I find her anxiety contagious. Others around her may begin to feel uncomfortable, threatened or competitive. I believe that women need to invite others to be comfortable with themselves rather than bring tension to others.” — Lauren Arno

I came across this quote in a discussion about body image in the blogosphere. What I think really got me thinking was what she said about being gracious with beauty. That phrase embodied one of the meanings that is meant to be reflected in wearing the hijab.

I had to immediately ask myself: How, if at all, is the Muslim female blogging community different? Is the focus on looking cute and posting photos of ourselves? Is it on sharing recipes or grooming tips?

None of these things are inherently wrong per se, but like everything there’s a proper manner for going about it. What started as a tide of bloggers trying to get images of hijab-wearing women looking trendy and fashionable into the mainstream has turned into a full-time job for some.

At first it was about showing that we’re still individuals: Muslim women don’t wear all black and don’t all cover their faces, we have distinct styles and trends, and are actually just as attractive as our non-hijab wearing counterparts. The last part about being equally attractive shows that we’ve now started weighing our value on the wrong terms. The definition of beauty has shifted to the external one being used by the consumerist culture we’re immersed in.

The cooking and grooming is less so much an issue as it is a distraction. How big is the mind of a woman who’s only preoccupied with making good food and keeping herself in good condition? With Google giving us access to anything we need to know in a matter of seconds, recipes and grooming tips included, how can the Muslim female bloggers of the world give something unique to their readers and followers?

That’s the question. It’s not about criticism; it’s about the best use of skills and talents for something with a bigger purpose and meaning. Why does it matter what everyone is writing about?

Because it’s an indication of what the productive minds are occupied with. Bloggers are writers, producers, artists and creatives, they represent the cultural and literary products of our community. So when you look at the entire Muslim blogosphere and their collective body of work, how does it look? Unfortunately, not as good as it could. Instead of working on fixing the problems facing our community from the inside or externally, we’re preoccupied with fashion tips, hijab wrapping styles and shoes.

We’ve imitated the fashion bloggers in every way, down to the stomach crunched poses with pouty lips, hunched shoulders, and protruding elbows. Just look at Facebook: we’re slowly turning into superficial, self-obsessed, narcissistic, mindless, individuals that base our value on the number of likes, comments, re-tweets, shares and re-blogs we get.

Some of the finest minds of our generation are wasting their time on things that hardly bring any benefit and could be causing harm.

Look at it like this: if you started feeling dizzy an hour from now, and felt shortness of breath and fell down on the ground, gasping for air, and realized these might be your last moments, tell me: Would you feel proud of what you left behind? What’s your legacy? Are people going to re-tweet and re-blog your beautiful outfit photos after you’re gone? Will they remember how pretty you were?

Think about it. Our time is so limited—it’s something I struggle with everyday. Using my time wisely is a constant struggle, and I ask Allah subhanahu wa ta`ala (exalted is He) to bless my efforts and help me to be sincere and productive in doing something that benefits the world when I’m gone.

Allah (swt) clearly puts this to us in Surat Al-Mulk’s verse 2: “[He] who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving –” (Qur’an 67:2)

Not only is He reminding us to compete, in the time we have, to do good, but He ends the verse with reminding us of His forgiveness. It’s as though He is reassuring us, because our next thought would be for us to worry about how we spent our time in the past, and He’s letting us know it’s okay.

There’s still time. Allah Kareem (God is Generous).

Any thoughts?