Question:

I was wondering if you could talk about how we should deal with hadiths (Prophetic traditions) that seem to be unfair towards women; for example, that the hellfire is full of women, a woman is deficient in intellect, etc. How are we supposed to understand and accept these kinds of statements when they seem to go against the equality of Islam? Couldn’t it be that some misogynistic ideas on the part of the narrators influenced the books of hadith like Bukhari, etc?

Answer:

Bismillah. In the name of God.

Dear Questioner,

As salaamu alaykum wa rahmatullahi wa barakatuh, May the Peace and Blessings of God be upon you,

I want to begin by thanking you for raising a very important issue. I ask Allah to make this exchange a means for us to gain a fuller and richer understanding of our faith, for our prophet Muhammad ﷺ said, “Whenever Allah wants good for a person He grants him or her deep understanding of the religion.”¹

Coming across a hadith that may seem troubling to us or out of sync with the general principles of Islam is not out of the ordinary, nor is it limited to womens’ issues. There are a number of texts which, on first glance, can cause disconcertion, frustration, or other negative feelings in a person. How about the hadith that says, “I have been commanded to fight the people until they say ‘la ilaha illa Allah’”? Or that “999 out of 1000 people will enter the Fire”?

There are certain steps a person must take in order to engage with and understand these types of hadith properly. I would say that there are three key elements, like three puzzle pieces, that must be fitted together soundly for one to’see’ a completed, full and accurate picture of a hadith. These three components are the following:

1. Prophetic Words

First, we must determine the accuracy of what we are reading and verify that they are indeed the words of the Prophet ﷺ. You suggested that misogynistic feelings on the part of hadith narrators may have influenced books of authenticated hadith. I believe that even a cursory study of the field of hadith criticism would completely discount this idea.  Please note that by saying this I am not rejecting the idea that misogynistic attitudes did exist in the Muslim world (and still do); but that such attitudes would not have been able to penetrate into the authentication process of hadith, since it was such a nuanced and carefully crafted science. In addition, women played a significant role in hadith narration from its very inception.²

Frankly speaking, sometimes it is easier to have ourselves believe such ideas than to deal with texts that make us uncomfortable. Sometimes we perform our own version of an authentication process in our minds: if it’s something I deem is acceptable, then it’s authentic; while if it is not, then it’s definitely a weak text! I would say that to begin this journey, we must temporarily set aside our feelings and objections to come to an impartial conclusion about the authenticity of the text through reliable sources. If it is fabricated or questionable, then we obviously do not have to concern ourselves with it. If, however, the hadith is authentic, then we need to continue in this process to learn more about it, and understand how it fits into the framework of Islamic teachings.

The first piece of the puzzle, then, is making sure that we are dealing with true Prophetic words and not anything else. Once that is affixed in place, we can go on to the next step, which is discerning the meaning of those words.

2. Context and Meaning

There are a number of things we have to take into consideration in order to understand the meanings and implications of a hadith properly. First is the specific situational context in which the hadith was said. Just as the science of Asbab an-Nuzul³ is extremely important for those seeking to understand the Quran, understanding when, why, and to whom the Prophet ﷺ made a particular statement can grants us great insight into a hadith.

Next, we should seek to understand the text in light of other hadiths on the same issue. The scholars who specialize in determining the underlying principles of Islamic law [the usuliyun] employ a process called istiqraa: Instead of focusing on one specific text, they survey all of the texts on a particular topic and draw conclusions by seeing how they relate to one another and their shared themes and lessons. We need to take on a similar method when studying a hadith before extrapolating from it or making generalizations. We must also look to what the fuqaha [jurisprudential scholars] say about the text’s proper application and the rulings that are derived from it.

Lastly, we should consider the hadith from the perspective of the sunnah as a whole. I’ve heard one of my teachers liken a hadith to a snapshot: something said or done at a specific time in a specific place, while the sunnah is a more comprehensive, holistic understanding of what the Prophet Muhammad ﷺ taught and his message. Another analogy would be like taking a four hundred-page novel, ripping out a random page and reading it, and seeking to understand the plot line or the characters from that portion alone. Obviously, the one who does so may very easily come to the wrong conclusions. It is for this reason that we have to place the specific hadith that we are discussing in the greater framework of the sunnah.

We can see that proper analysis and study of a hadith has some complexity and requires some expertise in order to be undertaken properly. This is where sitting with people of knowledge, asking of them and learning from them, plays an important role in guiding and perfecting our understanding.

3. Spiritual Openness

The last piece of the puzzle – and I would argue in some ways the most important – has less to do with the actual content of the hadith in question and more to do with you and I as the reader. If we liken the hadith itself to a sharpened arrow, and its proper conception to a tightened bow, then the spiritual and intellectual attitude with which we approach the hadith would be the fineness of the archer’s eye. Even if the bow and arrow are sound, without proper vision and clarity of sight the mark will never be reached. In the same way, our mindset when we study a hadith is very significant and can alter whether we reach our ‘mark’ (proper understanding) or not.

A critical part of this mindset is considering the hadith and pondering over it with a spirit of introspection, honesty with one’s self, and soul-searching. Instead of immediately concerning ourselves with how others may perceive a particular hadith, misinterpret it, or use it to their advancement (which are certainly valid concerns), we should begin by considering how this hadith is relevant to me as an individual, my actions, and my way of thinking. In other words, my concern should be inwardly directed before it is outwardly manifested.

Another aspect of the correct spiritual approach is being cautious with rejection.  Sometimes the accusations that are leveled at hadiths and hadith narrators are based on an individual’s internal state and feelings, more so than on any research or ostensible evidence. I am in no way saying that one must eradicate genuine feelings and natural concerns that may arise when reading such hadith; but that our attitude should be one of seeking to learn more, to clarify and to understand, instead of immediately seeking a way to dismiss the hadith in question, which often includes dismantling the entire science of hadith studies. We live in an age where we are encouraged to quickly formulate opinions and draw conclusions, whereas I would say that there is nothing wrong with simply saying, when it comes to an authentic hadith that may trouble us, “I don’t know,” or “I am still learning.” Some of the scholars of old have said that, “Saying ‘I don’t know’ is half of knowledge,” and it is certainly a safer and more precautionary position to take.

As a final point of advice, we should always seek to have a good opinion of our Lord, as the Most Just, the Most Wise, and the Most Loving and Kind to His creatures, who never does injustice to anyone and who rewards those who do good and have faith, men and women, according to the best of their actions.⁴ Islam is His religion and it is a religion of fairness, balance, mercy, and justice – its teachings a reflection of His noble attributes. And it was Allah Most High who chose the Prophet Muhammad ﷺ for His message. As Muslims we know that Muhammad ﷺ was educated, developed, and beautified in the Divine school of prophethood, guided by the Divine in every aspect of his life, until he was, as the Quran testifies, “certainly upon the most exalted standard of character.”⁵ He ﷺ was the embodiment of the most beautiful of qualities in his manner with people, his personality, and in his truthful and faithful conveying of the teachings of our religion. The spiritual openness I was referring to also means that when we inquire about these ahadith, we do so with full recognition of who the Prophet Muhammad ﷺ was, what he was teaching, and not let that inquiry become an obstacle in the loving and reverential relationship we should have with him and with the Divine.

I would also urge anyone who is having these types of concerns about hadith to commit themselves to reading and studying the seerah.⁶ The Prophet ﷺ was someone who, the more the men and women around him got to know him, the more they increased in love and awe for him and for his teachings. As the poet⁷ said in his praise:

(He) is like the sun that appears to the eyes from a distance

Seemingly small and insignificant – but dazzling to the eye when studied.

We owe it to our beloved Messenger ﷺ to seek to find the beauty and meaning in his words, which may not be perceived from a distance, but only when studied close at hand.

May Allah Most High make us people who sincerely strive to make our fractured understanding whole and complete, piece by piece, through His guidance and assistance, until our vision is sound and our aim is sure, and we are among those who know Him and know His religion. May He make us people of deep knowledge, insight, and wisdom, and who, through our spiritual and intellectual endeavors, reach His Nearness and Proximity.  Ameen.

For Further Study

On Hadith:

• Al-Muhaddithat: the Women Scholars of Islam by Dr. Akram Nadwi
• Studies in Hadith Methodology & Literature by M. M. Azami
• A Textbook of Hadith Studies: Authenticity, Compilation, Classification and Criticism of Hadith by Mohammad Hashim Kamali
• On the Science of Hadith Criticism (CD Set) by Dr. Mokhtar Magharoui

On Seerah:

• Muhammad: Man and Prophet by Adil Salahi
• In the Footsteps of the Prophet by Dr. Tariq Ramadan
• Muhammad: Messenger of Allah (Ash-Shifa of Qadi Iyad) translated by Aisha Bewley

Few scholars (and yet many “religious” Muslims) claim that women scholars should not teach mixed gatherings openly as men scholars do and that if she does she should do so behind a curtain. It is also suggested as evidence against this that women should generally stay at home and that her face as well as her voice is of her nakedness (`aura), and they shouldn’t be seen or heard! For those who came to Islam or latched on to it because it is generally so practical and reasonable, you are probably thinking, well, that is ridiculous. The following article will show the strong scriptural refutation most scholars would make against such claims.

The discussion is mainly based in the commentary and juristic interpretation of surah al-Ahzab (Qur’an 33). Surah al-Ahzab is themed contextually with many verses over a few pages which address the pronoun for the feminine plural. These are always referring back to “the wives or women of the Prophet ﷺ (peace be upon him) (أزواج أو نساء النبي)” whereas the word “female believers (مؤمنات)” is only used once at the very end of the context in the verse enjoining the modest covering of Islam which is customarily referred to as Hijab in English. This can be confusing because the “verse of Hijab” is not referring to the modest clothing; rather it was an injunction for us to ask the wives of the Prophet ﷺ from behind a curtain when visiting their homes.

The first occurrence of the feminine plural pronoun is in dealing with the Prophet’s wives desire for extra wealth and provisions. God tells them that if they desire this worldly life then the Prophet should divorce them whereas if they want the Hereafter then that is the reward for exceptional Muslims:

“Dear Prophet, tell your wives that if they want this life and its adornments…” (Qur’an, 33:28).

The next time the pronoun appears, it is referring back to a specific warning against the wives of the Prophet ﷺ from sexual immorality which will bring a double punishment.

“Dearest women of the Prophet whoever among you would commit adultery…” (Qur’an, 33:30).

The next verse with the plural feminine pronoun makes the case in point of the whole issue!

“Dear wives of the Prophet, You are not like any other women. If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea. Live in tranquility in your homes and don’t make a spectacle of yourselves as the women did before Islam…” (Qur’an, 33:32-33).

This verse is clearly denoting the special status of the wives of the Prophet ﷺ and how they carry a much more specific and cautious ruling. As we saw in the previous verses, the deeds of the wives of the Prophet ﷺ carry double the impact and so naturally the law carries double the seriousness. There are clearly unique rules to the wives such as the fact that they do not inherit from the Prophet ﷺ, no man can marry them after, and according to many commentators and jurists, they should stay home and if visited, they should speak from behind a curtain.

The surah then goes into the generality of spiritual equality between women and men, and then goes into a page and a half of other matters clearly moving away from the specificity of either the wives of the Prophet ﷺ or the women believers.

It picks back up admonishing the Prophet ﷺ and his wives about the general rules of their relationship and again we have reference to the plural feminine pronoun again referring to the Prophet’s wives.

“Dear prophet, We have permitted you to be with your wives to whom you have given the bridal dowry…” (Qur’an, 33:50).

Immediately following that is the “verse of the Hijab”. Let us look at the verse and see who it was referring to and the scholarly difference of interpretation and what may have led to such difference while it will probably seem plain and evident to most readers.

“Dear believers don’t hang around the Prophet’s house hoping to be invited for a meal. If you are invited, then go and eat, but don’t linger around too long afterwards hoping to talk as that often annoyed the Prophet and he was shy to tell you to leave. God is not shy to say the truth. If you ask them (feminine plural), then do so from behind a curtain. That is purer for your (masculine plural) hearts and theirs (feminine plural). You must not annoy the Prophet nor should you ever marry his wives after he passes. Indeed these are of the most serious of affairs to God.” (Qur’an, 33:53)

Three verses later, the surah reveals the injunction for the modest covering women are to wear and God felt it necessary to specify the wives of the Prophet ﷺ, his daughters and all the believing women so as to leave no doubt about its legislative intention.

“Dear prophet, tell your wives, your daughters and the believing women to cover their entire bodies with clothing…” (Qur’an, 33:59).

This was the last verse in the surah using the plural feminine pronoun in which we see all previous verses specifying that to the wives of the Prophet ﷺ.

Interpretations of the Verse Regarding Staying at Home

As you can see, the context and linguistics is addressing the wives of the Prophet ﷺ, although some scholars said that it should address all other female believers as well since they are our example. They said it is similar to the verses which address the Prophet ﷺ. On the other hand, other scholars held the position of the specificity of the text to the wives of the Prophet ﷺ as both a specific admonition and to clarify their special status.

Prominent Classical Commentaries

Al-Tabari (310) — Indicates that the verse about staying in the house except for need is for all women. He narrates many narrations of circumstances in which the verse of Hijab was revealed all of which indicate it is specific to the wives of the Prophet ﷺ. He does mention one opinion of Qatada that it was for all homes to have a curtain between strange men and the women of the house. Ibn Kathir follows Imam al-Tabari’s commentary.

Ibn Atiya (546) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Ibn al-Jawzi (597) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam al-Razi (606) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Al-Qurtubi (671) — Indicates that the rulings are general for all women.

Al-Nasafi (710) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam Al-Sutooti (864) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to the wives of the Prophet ﷺ.

Ibn Ashoor (1393) — Actually makes the point that the verses are specific to the wives of the Prophet ﷺ when speaking about things which the believing women weren’t generally commanded to elsewhere in the Qur’an. He states that it would be noble for a believing woman to follow them, but she is not obligated to.

Related Hadiths

Ibn Hajar, radi Allahu `anhu (may God be pleased with him), narrates the hadith in his commentary on al-Bukhari — This verse stay in your homes is in reality specific to the wives of the Prophet ﷺ since Umm Salamah used to say: “I won’t be moved by a camel’s back until I am reunited with the Prophet,” (al-Fath 3561).

It is also narrated in most of the historical commentaries how after the verse of Hijab was revealed, Umar saw Sawdah (ra) — the wife of the Prophet ﷺ— walking around outside for some reason and asked her why she is outside. She went and asked the Prophet ﷺ about Umar’s rebuking her and he responded: “God has permitted you to go out if you need to,” (Muslim 2170).

It is also narrated in many sound narrations that after the loss of the Battle of the Camel led by A’ishah (ra), she would cry when reading the verse about staying in the house.

Is a Woman’s Face of her Nakedness?

In Sura al-Noor men and women were commanded to lower their gaze since the face is apparent. So if that is to be a proof for men not watching a female speaker then that would also prevent women from watching a male speaker. The vast majority of the scholars say that the face and hands of a woman are not from her nakedness, but should still not be stared at. In commenting on this verse many commentators particularly from the Hanafis say that the injunction to lower the gaze is understood at the moment of desire. If there is no desire then the verse is inapplicable. Others said that the restriction is lightened in professional interactions like buying and selling or teaching etc.

Is a Woman’s Voice of her Nakedness?

Hanafi’s: Ibn Abideen Al-Darr Al-Mukhtar: “Like her face and hands, her voice is not of her nakedness.”

Maliki’s: Hashiyat al-Dasooqi: “It is said that the women’s voice is not of her nakedness since we have so many female scholars of Hadith. It can only be of her nakedness if a man is attracted by it so then it would be disliked to listen to it.” It is the well-established opinion that her voice is not nakedness as mentioned by al-Adawi.

Shafi’ee: Majmoo al-Nawawi: “It was said that Al-Qadhi Husain was asked if the woman’s voice is of her nakedness and he answered that both opinions are found in the school, but that the more correct is that it isn’t.”

Hanbali: Insaaf al-Mardawi: “It is the more correct opinion that the voice of a woman is not of her nakedness.”

Dr. Su’ad Salih the previous Deen of Islamic Law at Azhar University says the there is nothing wrong with a female scholar teaching a mixed gathering since it is well established that great women scholars of the past did so. There is nothing in the scripture that would prohibit a modest woman of knowledge and character to preach to the masses. She states that the fact widows were commanded to stay in the house for mourning is evidence that generally they may leave the house. She similarly negates the claim that a woman’s voice is of her nakedness since the Qur’an did ask us to ask the wives of the Prophet ﷺ behind a curtain thus hearing their voice. She also reminds us that there were thousands of female scholars of hadith and fiqh who taught many men. The verse does not prohibit all speech; rather it forbids a sweet soft toned voice that may be seen as attractive:

“…If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea.” (Qur’an 33:32)

Dr. Husam al-Farfoor and Dr. Abdul-Hameed al-Ubaydee, both professors of comparative jurisprudence in Syria and Iraq as well as the great scholar Muhammad Al-Didow al-Shanqeeti agree with her fatwa.

By Shaykh Dr Mohammad Akram Nadwi

www.CambridgeIslamicCollege.org

This Ramadan I had the good fortune to be able to do the retreat in the last 10 days of the month. Throughout those days I recited the Qur’an and reflected on it and many things came to my mind fresh. For example, I read that God will reward a good deed 10 times over or more than that. As for a bad deed, there is only a single punishment the equivalent of that deed. But then when I read more closely, I noticed that God has said that with that punishment there is humiliation (ذلة). At once I understood why there is no need for God to punish a bad deed with more than its equivalent — the sinner is punished in the conscience of his failure to have avoided that bad deed and done some good instead. I also understood afresh the reality that this Qur’an is indeed the word of the One who created man’s nature, who knows the inside and the outside of it, who knows the good it can do and enables that good, and who teaches and guides us on the straight path. There is no sin that does not become a means of good through repentance and seeking forgiveness. And God is ever ready to forgive. In retrospect therefore, but only in retrospect, a sin is itself a good thing if and when, but only if and when, it leads to the virtue of repentance. The Creator is the all-Merciful, and His guidance through the Qur’an and through the teaching of His Messenger is a mercy also.

That being the case, when we turn to the Qur’an and to the teaching of God’s Messenger, we should do so confident that the guidance we find therein is sufficient for us to live our lives in the way that produces good for ourselves and for our communities, here and now, and over the long term, meaning in what we leave behind for the next generations and what we carry forward to the judgment in the hereafter. The Qur’an and the teaching of God’s Messenger are not obstacles, they are not hindrances that we must use our clever wits to find a way around. Our clever wits and our energies are not to be used for that sort of “interpretation.” The Qur’an and Sunnah (prophetic traditions) are not burdens that we must strive to throw off, or to lighten in ways that are not already envisaged in the Qur’an and Sunnah (prophetic traditions). In the Qur’an and the teaching of God’s Messenger taken together there are both the general principles and the practical example we need to take good decisions in how we train our consciences and order our affairs. In other religious communities — to a limited extent also among the Shi`a (sect of Muslims) — the believers take to producing images and icons of their first-teacher as a way of focusing respect and reverence. In the mainstream Islamic tradition however, that energy was devoted, instead of building statues or painting icons, into collecting and transmitting a detailed record of what God’s Messenger said and did, what he approved and disapproved. The result of that effort is the great body of prophetic traditions which are the basis of the norms and rules that guide the life of the Muslim individual and the community. In my work on the women scholars of Islam, I have tried to record their dedication as students and teachers in preserving and transmitting that body of traditions. I have found that there is no difference in the degree of obligation, as between men and women, to study and teach that guidance. I have found that there is no difference in the degree of authority that men or women have as teachers of that guidance. I have found that there are very few if any limitations, either in principle or in practice, that distinguish between what men can do in the service of Islam and what women can do in the same service.

The Diploma in History of Female Scholarship in Islam has already begun but people can still sign up for the course. Recordings will be provided for all previously missed session. For more information and to register, please visit: http://www.cambridgeislamiccollege.org/course/diploma-in-history-of-female-islamic-scholarship

It is true of every human institution that, over time, the reasons for the founding of that institution, and the energy that went into it, become obscured and weakened in many respects. This has certainly been true of the institutions related to the teaching of Islam. That is why the greatest of Islamic scholars have always emphasized, again and again, over and over, that we must check all derived judgments by reference to the sources. ‘By the sources’ is meant the textual sources of the Qur’an and the prophetic traditions, and to a lesser extent the historical record of the practice of the earliest generations of the Muslim community. Let me give you an example of what happens when, instead of checking with reference to the sources, we simply adhere to rules or habits we have inherited. During my retreat in Ramadan, which I did in my local mosque, sometimes men would come over to me and ask questions. One of the things I was asked was whether it was permissible for women to enter into retreat in a mosque. People became very disturbed, even annoyed, when I said that it was permissible. Some people insisted that it was not. Of course, that was not the time and place to get into an argument with anyone, and so I excused myself and asked to be permitted to return to my silence. However, there are very clear and authenticated traditions from `A’ishah, radiAllahu `anha (may God be pleased with her), and other Companions that confirm that, during the lifetime of God’s Messenger, women were not prevented from entering into retreat in the mosque. So, you see the importance and the necessity of turning to the sources, and therefore the importance and the necessity of preserving, transmitting and referring to the traditions of God’s Messenger.

The differences that there are, and perhaps there will always be, among Muslims can only be resolved in a peaceful way if, as the Qur’an itself clearly commands, we allow the issue in hand to be resolved by the arbitration of God’s Messenger and, in addition to that, we accept that arbitration without rancour, without resentment.

Now, in the time and place that we are living in, it sounds very agreeable to the dominant culture that Muslim women are allowed to do something that Muslim men are allowed to do. Okay. But what then, when the same body of prophetic traditions teaches us, with the same clarity, and the same certainty, that there are some things that men are allowed to do but women are not, and vice versa? That is when as Muslims we find out whether what we are striving to do is our own will, or God’s will. That is when we discover whether we truly believe that the judgment of God’s Messenger is better than our judgment. As a Muslim I believe, and as a scholar it is my duty to teach and explain, that the merciful Creator of mankind, of women as well as men, knows what is most appropriate for the well-being of mankind, of women as well as men. God sees the well-being of mankind from his absolute and universal perspective, so this human well-being encompasses not the momentary happiness of particular individuals but the well-being of their relationships with other people near them and far from them, with other people in their own time and in the future, with the rest of the natural world in their immediate and their future environment, and above all in their relationship with their Creator. So it is the case that when men (or women) settle on norms and rules and habits that are not soundly based on the guidance of God and His Messenger, for example by developing restrictions on what women can learn and what activities they can pursue, the natural potential of individuals and societies is damaged. But so also it is the case that when men (or women) say that they will just live the way that seems pleasant and right to them, with no regard whatever for any religious tradition, then also, alongside what seems pleasant and right, there will be profound and long-lasting damage to the natural potential of both individuals and societies. And I do not know, except in the hope of God’s mercy, how then we can recover from the social or environmental breakdowns that our lifestyles provoke, or how much harder it will then become even to see, let alone follow, the straight path to God’s forgiveness.

The great Muslim women that I have written about in the Muhaddithat were Muslims before and above anything else. I neither find it agreeable nor useful to think of them as a sort of feminists, engaged in some kind of social or political battle to win their rights against the abuse of those rights by men. Such abuses exist; injustices against women exist; they are a real fact of life in Muslim societies as in others, perhaps more so. And no doubt the battle for rights, for justice, must be engaged. But my work has not been, and is not, about that battle. It is primary a historical study of the role and authority of women in the Islamic tradition. This authority was shared with men, even if in terms of numbers, men dominated the field.

Mohammad Akram Nadwi

Cambridge Islamic College

Lessons in Islamic Work: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII

The hadith (saying of the Prophet) of the seven who are in Allah’s shade, subhanahu wa ta’ala (exalted is He), on the Day of Judgment gives us guidance as to important milestones and markers for our spiritual development. These are goals that should be sought in one’s development.

The Prophet ﷺ said:

There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.

So there are seven things mentioned in this hadith:

1. A just ruler.
2. A youth who grows up in the worship of Allah.
3. A man whose heart is attached to the mosques.
4. Two people who love one another for the sake of Allah.
5. Someone who resists a direct temptation from the opposite gender.
6. A person who is completely selfless in charity.
7. A person who remembers Allah in private and sheds tears in doing so.

The seven things mentioned all relate to serious developmental goals that should be sought throughout our own personal development and our efforts to help other people in their own growth.

The first is to develop a level of God-consciousness (taqwa) in the way that one deals with power. Being in a position of authority in Islam is a responsibility that one is held accountable for and it is very serious. Part of that is that our base selves often push us to take advantage of our positions of authority and abuse our power at the expense of others. This is a serious developmental flaw because it shows irresponsibility and a lack of taqwa. We all have varying situations throughout our lives wherein we are in a position of authority and when we have such power we have to look critically at ourselves and hope that Allah gives us good friends who help keep us in line. The developmental lesson here is in learning to act responsibly with power.

The second is a special kind of person that you meet every now and then. They are just good and always have been. These people are truly special because their consistency in worship draws them close to the fitrah, or natural state of being. You can feel their goodness in their interactions and see their genuineness in the details of their behavior. Most of us were not raised this way but that does not mean that we cannot renew our commitment to God (swt). That is something that we can do it any time by asking His forgiveness and starting fresh. This developmental point is about being consistent in our servitude to God (swt).

The third is the one whose heart is attached to the houses of worship. These are the people you meet who organize their lives around prayer. They make every effort to be at the mosque for prayer as much as possible and find beauty and pleasure in doing so. They recognize the peace and tranquility that comes from spending time in the mosque, and they call others to do so as well. This developmental point is about learning to love worship.

The fourth is two people that love each other for the sake of Allah (swt). There are many reasons why we could care for someone in this life. Sometimes those reasons are selfish and sometimes they are selfless. The one who loves solely for Allah’s sake (swt) is selfless in their love. This is a kind of training of the heart that all seekers of the Divine must experience. They must learn to purify their relationships with others and focus them on the ultimate goal, the pleasure of God (swt). This developmental point is essentially learning how to love properly and for the right reasons.

The fifth is someone who is called to fulfill their sexual desires in an unlawful way and resists. This is mentioned as a major trial that can afflict a person and as such the reward for passing it is Paradise. The person who is able to resist such a temptation is someone who has a strong control over their self and a clear awareness of God (swt). The developmental lesson is in learning to resist immediate temptations in favor of a greater reward with God (swt).

The sixth is someone who is so charitable that they lose track of their charity. The expression here is that their right hand spends so freely that their left hand does not even notice it. This habit is not about simply giving when it is convenient or only on certain things and not others. This is a habit that becomes so much a part of the person’s being that it reaches all causes of goodness. The developmental lesson is in making charity a way of life.

The seventh, and final, is the one who remembers God (swt) in private and tears up. This last one is very intimate. Many people are able to maintain a stable Islamic personality in public, but when they are left alone by themselves they start to slip. Their identity and worship are public affairs but have not reached the inner depths of the self where true spirituality lies. The one who remembers Allah (swt) when alone and cries is the one who has cultivated a truly special and unique relationship with their Creator; an intimate relationship that cannot be explained by words and is only obtained through long periods of struggling for His sake. The developmental goal is to become intimate with God (swt) and move past the superficiality of common religious discourse.

Abdullah bin Umar radi Allahu `anhu (may Allah be pleased with him) reported that Allah’s Messenger ﷺ (peace be upon him) said, “There is a tree amongst trees, the leaves of which do not wither and that is like a Muslim; tell me what that (tree) can be?” The people began to think of the trees of the forest. Abdullah said, “I thought it could be the date palm tree, but I feel hesitant (to say it).” They (the companions) then asked, “Allah’s Messenger, (kindly) tell us which it can be?” Thereupon he ﷺ replied, “It is the date palm tree.” Abdullah made a mention of that to his father, Umar ibn Al Khattab (ra), whereupon he said to Abdullah: “Had you said that it meant the date palm tree, this statement of yours (would have been dearer to me) than such and such things.” Hadith no.133 (Bukhari and Muslim)

This hadith (narration) contains a parable allowing us to investigate the characters and attributes of a date-palm tree so that we can apply these qualities in our own lives. Islam encourages us to seek knowledge and this hadith motivates us to understand knowledge, no matter how old or young a person is. Knowledge is a gift from Allah subhanahu wa ta`ala (exalted is He) and only Allah gives it to whomever He wills. Haya’ (modesty) is recommended in Islam as long as it does not prevent one from attaining benefit, which is why Umar (ra) wished Abdullah had spoken up at the time.

The hadith also teaches us to think and pay attention; our deen (religion) encourages us to seek knowledge and if a question is asked we should respond accordingly if we know the answer.

I never really thought about the magnificence of the date palm until this hadith was explained to me. This hadith resonates with me as a Muslim living in the West, where my actions and speech are looked at by society through a magnified lens. I am constantly aware of how important my actions are in the public sphere. With the growing isolation of Muslim communities, this hadith contains valuable lessons that we can all implement in our lives.

So, what are the parallels between the date palm and the Muslim?

Firstly, the date palm is one of the slowest growing trees. It can take up to 4-8 years before it begins to bear fruit. The roots of the date palm are nurtured for several years before it becomes strong and firm. When it begins to grow dates, it continues to benefit its environment for generations into the future. As Muslims, we can use this process to understand how we ought to nurture our spiritual selves. We all have to go through a period of absence before we can grow and develop. It takes time and steadfastness to study and learn before we can turn knowledge into meaningful action. How much we have benefitted from our knowledge is externalized by our conduct with others and with our surroundings. Internally, however, Imam Malik ibn Anas (ra) explains, “Knowledge does not consist in narrating much. Knowledge is but a light which Allah places in the heart.”

Secondly, date palm trees do not need a forest in which to grow. They are resourceful in and of themselves. Allah (swt) has given each and every one of us limitless potential, and we should never underestimate what we can achieve with this. Whether we are at the local mosque, school, or work, or with our neighbors, friends or family, there is always an opportunity to help support those around us.

Thirdly, we do not grow when things are easy; we grow when we face challenges. The date palm tree grows in hot climates with harsh conditions. Nevertheless, it is still able to bring benefit to everything around it, from its nutritious fruits to its comforting shade. The believer embodies this idea of benefit. The believer is versatile, and (s)he will keep giving no matter what environment (s)he is in. Therefore, like a date palm, a Muslim should thrive and be a fountain of benefit to society, even in the most difficult of environments and conditions.

Lastly, the date palm has a purpose, just like the Muslim. We should take this prophetic guidance to help motivate us to achieve excellence in our daily affairs in our communities. By volunteering, giving charity, serving others, and upholding good ties with everyone we meet, we will eventually bring nourishment and fulfillment to our own lives and to society. Just like dates, we are society’s super food.

Insha’ Allah (God-willing), this article will help us reflect upon this hadith and be of benefit to all those around us—in mind, body and spirit.

Part I | Part II

As I became more advanced in my Arabic studies, I immersed myself in reading hadith (prophetic narrations) in the language spoken by our Messenger ﷺ (may the peace and blessings of God be upon him). The more I read, the more I realized how many narrations we—as the English-speaking community—have never read or heard of before. I began to mark and translate these narrations, in hopes of reminding myself and sharing them with others.

Reading the words of the Prophet ﷺ is like hearing them from his blessed lips. I feel the weight of his words and I reflect on his wisdom. Each of God’s Prophets had a special gift, and one of the gifts of our Messenger was “jawami’ al-kalam,” concise speech. He ﷺ was able to say something with so much meaning in only a few words. His words still carry great meaning even after translation.

Unfortunately, it seems we have lost respect for hadith. We say, “The Prophet ﷺ said such-and-such,” yet his words do not impact us as they should. In order to gain this respect for hadith, we should remind ourselves of who it was who said these words. We should get in a mind-set of reverence and love for him while reading his words (may God’s peace and blessings be upon him).

Reading hadith also gives us a chance to spend time with our Messenger ﷺ. He is not here with us physically but his words and actions, by God’s Blessings, have been recorded for us by the scholars of the past. In a famous incident, the scholar ibn al-Mubarak was known to leave his study circle immediately after it was completed and go straight home alone. One day, his friends asked him, “Don’t you get lonely?” He replied, “How can I be lonely when I am spending time with the Messenger and His Companions?”

While there are many narrations that are not well-known in English, I have chosen a few that have impacted me. I hope that you benefit from them as I have (all narrations have been graded “authentic” or “good”.)

• “The believer is friendly and likeable* ((*Can also be translated as “loving and lovable”))  and there is no good in the one who is not friendly nor likeable, and the best of them are the most beneficial to the people.” (Sahih al-Jami)
• “When Allah wants good for His slave, He occupies him with work.” The Companions asked, “And how does He occupy him with work?” The Prophet ﷺ said, “He grants him the ability and opportunity to do righteous deeds before his death, then He takes his soul in that state.” (Ahmad)
• “When Allah wants good for His slave, He purifies him before his death.” The Companions asked, “And what is the purification for the slave?” The Prophet ﷺ said, “Righteous deeds that Allah inspires to Him until he dies upon it.” (Tabarani)
• Abu ‘Inabah radi Allahu `anhu (may God be pleased with him) reported that the Prophet ﷺ said, “When Allah wants good for His slave, He makes him pleasant* ((*The Arabic word literally means to make sweet, from the word for honey)) .” The Companions asked, “And what makes him pleasant?” He ﷺ said, “He opens the door of righteous deeds for him before his death, then He takes his soul in that state.” (Ahmad)
• “Indeed Shaytan (Satan) said, ‘My Lord, by Your Honor and Might! I will not stop misleading Your slaves as long as their souls remain in their bodies.’ So Allah (swt) responded, ‘By My Honor, Might and Majesty, I will not stop forgiving them as long as they seek My forgiveness.’” (Ahmad)
• “With Allah are the treasures of good and evil and their keys are men. So glad tidings for the one who Allah makes a key for good and a lock for evil. And destruction for the one who Allah makes a key for evil and a lock for good.” (Tabarani)
• “Among the people are those who are keys to goodness and locks to evil. And from among the people are those who are keys to evil and locks to goodness. So glad tidings to the one who Allah puts the key to goodness in his hands, and destruction to the one who Allah puts the key to evil in his hands.” (ibn Maajah)
• “Most of the sins of the children of Adam are because of the tongue.” (Sahih al-Jami)
• “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.” (Sahih al-Jami)
• “Whoever among you is able to carry out a secret good deed, then he should do it.” (Sahih al-Jami)
• “It is not proper for a believer to debase themselves.” The Companions asked, “How can we debase ourselves?” He ﷺ responded, “By placing yourself in a situation you cannot handle.”(Tirmidhi)
• “The angel of the left raises [and holds] his pen for six hours from the Muslim servant of Allah who has wronged or committed a mistake. So if he regrets and seeks Allah’s forgiveness from it he returns it back, and if that is not the case then it is written as one.” (Mu’jam al Kabeer)
• “Good news is for the one who finds in his book (i.e. his book of deeds) lots of istighfar (seeking Allah’s Forgiveness).” (ibn Majah)
• “The Lord (swt) says, ‘Whoever is busied with the Qur’an from remembrances (dhikr) and from supplicating to Me, then surely I will give him better than that which I give those who ask Me [and do not busy themselves with the Qur’an].’” (Tabarani)
• “Whoever dies and is free from three: arrogance, grudges and debt will enter Paradise.” (Tirmidhi)
• “Indeed a person’s status will be raised in Paradise and he will ask, ‘How is this for me?’ He will be told, ‘By your child’s seeking forgiveness for you.’” (Ibn Majah)
• Aisha (may God be pleased with her) narrated, “I asked the Messenger of Allah about the verse: ‘And those who give that which they give with their hearts full of fear,’ (Qur’an 23:60).” She asked: “Are they those who drink wine and steal?” The Prophet ﷺ replied, “No, daughter of al-Siddiq (i.e., Abu Bakr)! Rather they are those who fast, and those who pray and those who give charity while they fear that it (their deeds) will not be accepted from them. Those! They are the ones who race in all that is good.” (Tirmidhi)
• “Hellfire has been made forbidden for the eye which wept out of the Fear and Awe of Allah. Hellfire has been made forbidden for the eye which stayed awake and vigilant (through the night) in the Way of Allah. Hellfire has been made forbidden for the eye which looked away from that which has been forbidden by Allah.” (Hakim)
• Umm Sulaym (may God be pleased with her) came to the Prophet and said, “O Messenger of Allah, teach me some words that I can supplicate with.” He responded, “Glorify Allah (say subhanAllah) ten times, and praise Allah (say alhamdulillah) ten times, and magnify Allah (say Allahu akbar) ten times then ask for your need, surely Allah will say, ‘Surely, I have done it. Surely, I have done it.’” (Ahmad)
• “Purify these bodies (i.e., practice ablution/wudu) and Allah will purify you. Whenever a slave sleeps in a state of purification, an angel sleeps within his hair and he does not turn over during the night except that he [the angel] says: ‘O Allah, forgive Your slave, for he went to sleep purified.’” (Tabarani)
• Abu Qatada (may God be pleased with him) narrated: “A funeral procession passed by Allah’s Messenger who said, ‘Relieved or relieving?’ The people asked, ‘O Prophet! What is relieved and relieving?’ He said, ‘A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.’” (Bukhari)
• “When a slave says: laa ilaaha il Allah wa Allahu Akbar—There is no deity worthy of worship except Allah and Allah is Greater,” he said, “Allah (swt) will say: My slave has spoken the truth, there is no deity worthy of worship except for Myself and I am Greater. And when the slave says: laa ilaaa il Allahu wahdahu—There is no deity worthy of worship except Allah Alone—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself Alone. And when he said: laa ilaaha il Allah laa shareeka lahu—There is no deity worthy of worship except Allah, He has no partner—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself and I have no partner. And when he says, laa ilaaha il Allah lahu al mulku wa lahu al hamdu—There is no deity worthy of worship except Allah, for Him is the Dominion and for Him is the Perfect Praise—He (Allah) said: My slave has spoken the truth, there is no deity worthy of worship except for Myself and for Me is the Dominion and for Me is the Perfect Praise. And when he said, laa ilaaha il Allah wa la hawla wa la quwata ila billah—There is no deity worthy of worship except Allah and there is no might nor power except with Allah—He (Allah) said: My slave has spoken the truth: there is no deity worthy of worship except for Myself and there is no might nor power except with Me. Whoever is granted them (these words) during (the time of) his death, the fire will never touch him.” (Ibn Majah)

The Question

Recently, I saw a lecture on YouTube with a man claiming that saying, “jumu`ah mubārak (a blessed Friday)” on Fridays is an innovation? Is that true?

The Answer

Scholars of fatwā (legal opinions) divided acts into worship and customs. Both are central to our faith, and scholars gave each a tremendous amount of attention. For that reason, the first Ph.D. granted at al-Azhar University in the 20’s was on Islam and Custom.

Customs and Cultures are Embraced by Islām

Custom is so important that it forms one of the five major axioms of Islamic law. Al-Qādi al- Hussein al-Shāf’i wrote, “Utilization of custom is one of the five principles that Islamic Law rests on.”

Imām al-Syūtti mentioned them in Kawkab al-Sāti saying,

“Certainty does not remove doubt, and Islam removes every harm.
Hardship brings ease and custom (for fiqh) is a reference point
A few added a fifth: that every act of a person is based his intention.”

Custom in the Tradition

`Abdullah bin Masūd used to say, “What the Muslims deem as good is good.”

In Imām al-Bukhāri’s collection of authentic hadīth (saying or tradition of the Prophet ﷺ – peace be upon him), under the chapter on commerce, we find an interesting title for the 95th section:

بَابُ مَنْ أَجْرَى أَمْرَ الأَمْصَارِ عَلَ مَا يَتَعَارَفُونَ بَيْنَهُمْ فِي الْبُيُوعِ وَالإِجَارَةِ وَالْمِكْيَالِ، وَالْوَزْنِ، وَسُنَنِهِمْ عَلَ نِيَّاتِهِمْ وَمَذَا هِبِهِمِ الْمَشْهُورَةِ

Chapter: Where there is no fixed judgement, the traditions and conventions of a community are referred to – Customs and Norms is an Important Part of our Faith

Commenting on this, Imām bin Hajar wrote, “The purpose of this title is to establish the reliance on custom in Islamic law.”

That is not to say that any custom is recognized by Islam. For more on that, consult a local scholar or see the books of usūl al-fiqh (principles of Islamic jurisprudence).

The Ruling on Customs and Day to Day Affairs is Permissibility

Imām Ibn Taymiyyah wrote, the foundations of Imām Ahmed’s school are two:

1. Customs are permissible unless there is a clear text that forbids them.
2. Acts of worship are forbidden (to invent) unless there is a clear text that allows them.

Then, he defined custom saying, “Customs are habits of people pertaining to food, drink, clothing, transportation, speech and other such normal day to day activities. Thus, they should not be forbidden unless by Allah or his Messenger ﷺ through an explicit text, a general one or a proper analogy. If not, then the general ruling for them is permissibility.”

We understood from Ibn Taymiyyah’s definition that customs divide into two parts: words and deeds.

Ibn Hajar said, “Custom plays a role in determining the explicit meaning of words.” Implying that if a person uses a word that is exclusive to his culture, the known custom is used to determine its implications. For that reason, Imam al-Dardīr noted that the Māliki’s coined an axiom, “Customs are like conditions.” From the important usage of words are greetings and salutations.

Greetings

Scholars agree that greetings fall under mu`amalāt (day-to-day activities), and they are part of customs that are related to speech. Since the general ruling on customs in permissibility, then greetings that are free of evil are considered permissible. For that reason, when Talha (a great companion of the Prophet ﷺ) greeted K`ab with the good news of the latter’s forgiveness, the former was not censured by the Prophet ﷺ, K`ab or the other companions (Allah be pleased with them all).

Based on this important principle and the large number of general texts that encourage us to speak well and be gentle to others, it is a stretch to say that such a greeting in an innovation. Imām al-Sakhāwi noted this in al-Tahina bi al-Shūr wa al-‘Ayād (Greetings Upon Months and Holidays) in greater detail.

May Allah bless us with tawfiq (success).

Suhaib Webb

Twelve years ago, I was invited for Thanksgiving weekend to my brother’s house, whom I had not visited since I had embraced Islam a couple years before then. As many people do, he and his wife had a dog that they felt was part of their family. I was not aware of this until we arrived. So the dog came to the door with him, which really bothered me, and I made a big deal out of it. I basically commanded my brother to put his dog outside. I had not been this way before Islam, so he was thrown off by it. When he asked why the fuss, I told him, “Because it is filthy.” Here’s the funny part: he said, “Oh no, man, you don’t understand. We gave him a bath last night!” I then reframed my argument to be more in line with the hadith that we all know, “No, it’s actually its saliva.” He said, “We brushed his teeth too. And I think I read somewhere that dogs’ mouths are actually cleaner than those of humans!” He actually has somewhat of a point.

For that whole weekend, I did not hear the end of his wife’s constant jabbing. “What kind of religion…,” and “Maybe if Muzlims learned to appreciate dogs they wouldn’t be so violent.” The crazy thing is that, generally speaking, they were in the right, and the attitude I had adopted from hanging around Muslims for a couple years was – according to strong classical interpretation – misrepresenting Islam!

So what does Islam say about dogs? Let’s start with the Qur’an. Dogs are only mentioned three times in the Qur’an, none of them negative in any way. Two of those mentions actually praise dogs as companions of people!

In Surat al-Ma’idah, God says that of the good things that are permissible to you are the animals which you hunt that your dog fetches for you. (Qur’an, 5:4).

In Surat al-A`raf, God is blaming the one who has been guided to the truth yet chooses to follow their desires. He likens that type of person to a dog that pants whether you shoo it away or leave it alone (Qur’an, 7:176). The verse simply refers to how dogs often just pant all of the time regardless if they are active, scared or just sitting there, whereas a human should think, ponder and react to things accordingly; especially when it comes to divine guidance.

Lastly, we have the famous story of the pious youth who were guarded by their dog, in the beginning of Surat al-Kahf (Qur’an, 18).

So clearly, this anti-dog attitude is not inspired by the Holy Qur’an.

The problem with cultural Islam is that much of it is an exaggeration of scripture. People go overboard in their interpretation or application of our scripture. The case with Muslims’ aversion to dogs is indeed rooted in authentic ahadith (pl. saying or tradition of the Prophet ﷺ – peace be upon him). Some of these ahadith, when read by themselves, do indeed give that idea. Most people do not know the scholarly discourse on such ahadith, especially when it comes to combining the texts or understanding their application in juristic derivation.

The first hadith I will mention has a couple variants, all carrying the same meaning and ruling. I will never forget when I heard this hadith; it was at a lesson on jurisprudence with a prominent scholar. The shaykh (scholar) was just reading the text to us nonchalantly and giving the commentary for our notes: “And the black dog should be killed, according to the authentic hadith[!]” I remember thinking to myself, “What? Did I just hear him right?” So I begged to differ, “Why is that?” He then made some sense out of it, “Only the jet black one, since according to the ahadith, it is a vicious beast or a devil.” I then said, “That is not true. I have seen many black dogs that are not vicious beasts.” So the shaykh said, “You only kill it if it threatens you,” to which I responded, “Then why are we singling out all jet black dogs? That could lead to a misunderstanding.” The shaykh responded, “Because the Prophet ﷺ specifically pointed it out that way.” I then responded, “Maybe he was talking about a specific dog, and not all black dogs?” The shaykh came back, “But we have many authentic texts, with varying authentic narrations, which means they should be taken in their general meaning!” I was like, Jazak Allahu Khayran, shaykh, (May God reward you) while thinking to myself that I need to review the claim, regardless of the shaykh‘s scholarship, because my understanding of scripture and innate spiritual disposition did not accept this interpretation.

The Command to Kill Dogs?

The Prophet ﷺ commanded us to kill dogs and later he said there is no reason for people to kill dogs. Then he allowed people to use dogs for hunting and herding. (Bukhari)

“If dogs weren’t a nation among God’s creation, I would have commanded you to kill all of them. So just kill the jet black one.” (Tirmidhi, 1486)

Someone asked Abu Tharr, “What feature is there in a black dog which distinguish it from the red dog and the yellow dog?” He said: “O, son of my brother, I asked the Messenger of Allah ﷺ as you are asking me, and he said: The black dog is a devil.” (Muslim, 4:299)

“There are five harmful animals that can be killed at any time; a snake, a vicious dog, a crow, a rat and a scorpion.” (Bukhari)

The Prophet ﷺ also prohibited the killing of any living creature without reason. (Muslim)

The Maliki’s stated that the final two ahadith abrogated all of the others, and thus it is prohibited to kill all dogs, except the harmful one that threatens you (see Mawahib al-Jaleel and Rawda al-Talibeen). The majority are of the opinion that there was some danger or harm posed by dogs, which was later removed, and the need for killing the dogs was abrogated except the black dog, the wisdom behind that ruling only God knows. In the next section, I will show how the ahadiths about dogs’ purity are directly related to this issue. But before that I refer you to this recent piece of news.

The Purity of Dogs

No scholar from any school of thought ever claimed that one should make abultion (wudu) as a result of touching any part of a dog. That is because the issue of removing najasat (legal impurities) has nothing to do with ablution. Removing impurities is done by pouring water over the spot.

The Prophet ﷺ said, “If a dog licked/drank from a cup then first scrub it with dirt, then wash it or pour water over it seven times.” (similar variants in authentic narrations)

The Shafi`ees and Hanbalis use the above-mentioned as proof for the impurity of the dog’s saliva and mouth, and by analogy, its body. The Hanafis and a handful of Hanbalis, including Ibn Taymiyya, hold that the hadith proves the impurity of the dog’s saliva and not its body, since the hadith is specific to the mouth/saliva.

The Prophet ﷺ said, “A Muslim man was walking in the desert dying of thirst when he found a well. He went down in to drink and upon coming out he notices a dog lapping hard dying of thirst. So he climbed back in and filled his shoe with water. He gave the dog to drink and God forgave his sins. The companions then asked the Prophet, ‘Are we rewarded for helping beasts?’ The Prophet then said, ‘Helping any living thing has a reward!’” (Bukhari)

“During the lifetime of Allah’s Apostle, the dogs used to urinate, and pass through the mosques (come and go), nevertheless they never used to sprinkle water on it (urine of the dog.)” (Bukhari, 174)

The Malikis and Thahiris do not understand from the first hadith that any part of the dog is impure; not its body or even its mouth (see al-Sahrh al-Sagheer). They understand the first hadith to be an act of worship, and that dogs are not impure, rather the spit is defiled in some way, and so we must scrub our drinking vessels seven times. They use the second and third hadiths to prove the dog’s purity, since there was no warning of otherwise.

The Malikis hold that the practice of Madinah during the time of the tabi`een (the 1st generation of Muslims after the death of the Prophet ﷺ) was that dogs are not impure. They believe this understanding was influenced by these ahadith, in conjunction with the verse from Surat al-Ma’idah about using hunting dogs, which bring our prey back to us with their mouth. The ruling was made in Madinah, and Imam Malik was the Imam of Madinah, trained by the students of the prominent companions, so I tend to lean toward their opinion on this one for relevance.

Finally, I would like to read you a specific opinion that brings sense to this whole misunderstanding in these texts. “Al-Qadi said in al-Muqaddimaat, ‘This hadith [dog licking the vessel] is justified by a meaning understood which is not legal impurity. Rather, it is to protect one who drinks from the vessel from the possibility of the dog being rabid and thus infecting the person by ingesting its saliva. So for this reason, the command was to scrub it seven times with dirt, as we see that number often used in healing sicknesses.’ Ibn Rushd then comments that he prefers this explanation as the “Maliki way” rather than to just say that the dog’s saliva is pure, and that we just clean it in obedient worship without knowing the wisdom.” (Bidayatul-Mujtahid). See this link.

I agree with the scholars that have rightly logically understood this whole matter as being a past outbreak of rabies, where the Islamic value of preserving life and health had to outweigh the sanctity of the life of dogs, and obliged us to wash all potentially ingestible dog saliva. Therefore I hold that dogs are not in any way impure, and that there is nothing impure with petting and even getting licked by a dog. It makes perfect sense to me that the reason for killing the black dog was that there was a particular type of black dog which was rabid or violent in some way, and that is why the Prophet ﷺ called it a devil.

Even if you are to stick with the literal interpretation of some texts about the dog’s impurity, it is a strong opinion among scholars that the dog’s coat is not impure. Even if it does lick you, then according to the majority all you have to do is wash that spot with water to remove the impurity. So guys, there is no need to make a scene around dogs.

Keeping a Dog

“Whoever would keep a dog for other than hunting, herding or farming will lose a great reward every day.” (Bukhari)

The majority of scholars agree that an analogy can be made for all dogs of benefit, such as guarding the house or helping the blind. The ruling according to the majority is that it is haram (forbidden) to keep a dog simply as a pet/companion. (Al-Mawsoo’ah al-Fiqhiyyah)

The Maliki opinion is that the hadith does not indicate prohibition, rather it is makrooh (disliked). There is also a rare opinion from a handful of Malikis that all of the prohibitions on owning a dog were abrogated, and thus keeping a dog as a pet is permissible. (Kifaya al-Talib al-Rabbani)

Perhaps the second hadith on this subject is somehow related to the first.

“The angels (of blessings) don’t enter homes with statues, drawn pictures of live beings or dogs.” (Bukhari/Abu Dawood)

This hadith indicates that for some reason, angels of blessings (not protection or writing deeds) do not like to go into homes with dogs. The hadith seems to support the Maliki ruling of dislike, but still, it is not something a Muslim should do, since it is frowned upon by authentic scripture. For this reason, and God knows best, it is best for a Muslim only to keep a dog for some necessity mentioned in the first hadith. After all, if you must have a pet, you can always get a cat or a fish. That being said, those who insist upon keeping dogs as pets in their house have some – albeit small – support in the classical interpretations; it is not something that is established as a sin based on a clear, explicit text that would make someone a heretic or deviant for breaking the rule while deeming it permissible.

Photo: Tommy Clark

As a practicing psychologist, I was once consulted by a brother in Turkey in need of immediate relationship advice. In summary, the brother’s “emergency” was that he had met a nice religious girl from a good family but was not attracted to her at all. He was under pressure from both his and her family to make a decision after three short meetings with the sister. I asked him what he liked about her; he said she was religious and came from a good family. “Okay, what else?”

I could feel his anxiety through the computer screen. To marry or not to marry?

“Should I just go for it?”

I was shocked. Marriage is a lifelong commitment that requires compatibility, attraction and personality flow, none of which he felt. But he failed to recognize this, because he was stuck on the hadith (narration of the Prophet Muhammad ﷺ, peace be upon him) narrated by Abu Huraira in Bukhari: “A woman is married for four things: her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be unsuccessful.” (Book #62, Hadith #27)

In my opinion, this hadith is often misunderstood, because we forget the other reasons in the process. In the case of the young man I talked to, he thought we should only marry for religion and ignore the other three. Are you likely to sustain and succeed in a marriage where there is no compatibility beyond sharing a similar theology and ritual practices? Furthermore, what someone else calls “religious” may not mean the same thing to you.

In my experience working with couples for many years, I know for a fact that this is irrational. When we fail to apply reason in matters of religion, we get pain, destruction and failure, especially in marriage. We cannot live a true path of spirituality if our attempt to follow Islam lacks sincerity, wisdom, and deep reflection on our context and ourselves. Some Muslims live the path of serving Islam, as if it is a person nodding its head in approval every time we apply a hadith or Qur’anic verse. Islam is a path to God. God is the one to whom this path leads. Did this brother think about God in his process? That one day he will meet Him and be asked about “just doing it” without regard for the deeper requirements for success in human relationships? He considered getting married in order not to hurt the sister’s feelings—what about when he divorces her because he realizes it was a huge mistake?

A few points to reflect on:

• Never ever marry someone you don’t feel right about out of fear or pressure. This is likely to lead to failure. In the end, you and your partner will suffer, not your family, your culture, or even your religion.
• Marry someone who possesses all four reasons mentioned in the hadith not just religion. This is more likely to succeed and sustain a life long partnership.
• If religion is important to you, avoid marrying someone who does not have religion, even if the other three reasons are alluring. This is just as unlikely to succeed.
• Use this hadith as a guide, not an axiom with closed borders. We also marry for love and chemistry, in addition to these four reasons.
• Islam teaches us to admire diversity. If we always married people from the same socioeconomic status, race, or ethnic group, for example, this would hinder a more colorful, multicultural ummah (community).
• Sometimes people act religious because it is more “marketable” for marriage. Be cautious and go beyond surface checkpoints of theology and practice. Get to know the person and their family more deeply.
• Take your time. If you do not feel you are given enough time to get to know someone do not get married to avoid cultural stigmas. Families that rush their kids into marriage are the ones to have sincere skepticism towards.

Karim Serageldin is practicing psychologist with years of experience working with the Muslim community. He facilitates workshops, counseling and life coaching with an integrated approach of Islamic spiritual values, contemporary psychology and science-based research.