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 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.

A recent study by match.com found that 1 in 6 couples that got married in 2010 met on a matchmaking site. This is not surprising considering online dating and matchmaking websites now make up a $4 billion business worldwide. Their increased popularity over the last decade is proof that matchmaking sites will continue to grow and couples will increasingly meet for the first time through the Internet. This phenomenon is also apparent in the Muslim community. A Google search of “Muslim matchmaking” calls up over 400,000 sites. With more Muslims turning to the Internet to find a spouse, there needs to be a discussion of the positive and negative aspects of meeting people online.

Accessibility

Muslim marriages have traditionally occurred with friends and family as the intermediaries, but now the Internet has become a viable option for bringing potential couples together. Matchmaking websites have removed the “personal” connections people have always relied on when finding a spouse. Individuals can post their own profiles of who they are and what they are looking for in spouse. Meeting individuals who have no connection to family and friends can be common and finding a spouse on one’s own has become a possibility.

The Internet has created a virtual network and provided accessibility to seek and meet Muslims from various regions of the world and of various origins. Online matchmaking sites have created a greater pool of people to meet and choose from; this is beneficial for new Muslims and those living in areas where there are few like-minded people, because meeting a potential spouse offline can be difficult if there is no social network established. However, with the greater opportunity of meeting someone who lives in another city or even another country, the challenges of long distance relationships becomes more common. A person who is not willing to move to another region should make this point clear at the beginning of their interactions. However, for those who are interested and willing to move to where their potential spouse lives, they will need to meet offline as soon as they determine they have a connection. They will also need to meet in person often to see if their relationship can develop into a marriage, which requires both individuals and their families to make a commitment to travel.

Anonymity

The Internet makes it very easy to be anonymous; therefore creating an online profile can become the perfect opportunity to be someone different, someone better, someone more attractive, more wealthy, more educated, etc. The biggest complaint made about online matchmaking sites is that there is a lot of exaggeration and even deception. Individuals can exaggerate or lie about everything from their age and profession to what they look like and where they are from. Some will even lie about their marital status. Because of this the Internet makes it impossible to know whether the person you are communicating with online is a “real” person at all. People who are not serious about marriage may create profiles on matchmaking sites because they enjoy perusing people’s profiles and enjoy the “game” of meeting people and flirting online. For this reason, it is important that people who are serious about getting to know someone for marriage must move from the online setting to an offline meeting as quickly as possible.

Meeting in person is also the only way to confirm any initial compatibility that the individuals are feeling for each other as well as confirm their truthfulness and character. The Prophet Muhammad ﷺ (peace be upon him) advised, “When one of you asks for a woman in marriage, if he is able to look at what will induce him to marry her, he should do so.” (Abu Daoud)  Prolonging an online relationship can be a problem because the “connection” could be based completely on false information, which will ultimately lead to major disappointment. Therefore, remaining exclusively online to establish and maintain relationships can become a complete waste of time and even a distraction from finding a true match. Seeking to meet in person and develop a relationship that will lead to marriage needs to be the intention.

Communication

For many people, meeting someone for the first time can be awkward because both people are usually seeking to impress one another and determine if they have a connection. Meeting a potential spouse online reduces the initial anxiety and nervousness when being introduced since it removes an element of vulnerability. When people “chat” online, the computer screen reduces any personal inhibition and it becomes much easier to impress the other person. The Internet lifts real world boundaries so people fall easier into flirtatious and immodest behavior, become prone to saying things online that they normally wouldn’t say to someone in person, or chat for longer periods of time than they normally would with any individual.

Online mixing also removes any exclusivity, which is why chatting with numerous people at the same time begins to resemble a season of “The Bachelor.” You can never be sure that you are the only person a potential spouse is chatting with unless you ask them upfront, nor determine the seriousness of the relationship if conversations continue only online. Another obstacle with continued online communication is that real interpersonal skills are lost because subtle cues like tone of voice and body language cannot be heard or seen. Ultimately, determining if there is a real connection can only happen once the individuals actually meet in person. Communicating in person is vital to creating a real relationship through verbal communication as the couple will engage in the art of listening and speaking.

Privacy

Just as we live with boundaries in real life, we must maintain boundaries online. Safety precautions should be taken by everyone who posts a profile on a matchmaking site to ensure their privacy. Sharing private information with someone on the other side of a screen can be dangerous, since it is accessible to global viewers. Creating a separate email account for matchmaking correspondences would be beneficial in case a failed connection leads to one person stalking the other. In initial conversations with a person, you should be careful about how much personal information you share. It is best to withhold phone numbers, addresses of home, school and work places. This type of personal information should only be shared once the relationship proceeds to meeting in person and the character of the person has been determined.

The nature of using the Internet in private may also persuade individuals to hide an online relationship from their families, which will become an issue once the relationship moves offline. Secretive relationships are a major “red flag” and Islamically a serious problem. Individuals who refuse to meet offline or with family may be withholding something that may only be revealed by meeting offline. Therefore, caution should be taken if relationships remain online and are based on secrecy as these serve as “red flags” that honesty and trust have not been established, and this will lead to further problems in the relationship.

What To Do

Anyone who meets a potential spouse online must maintain appropriate Islamic and personal boundaries throughout the process. Be aware of the language you use when chatting with someone and try to speak in the same way you would in person. Stay in tune with your feelings: if something doesn’t feel right or if someone seems too good to be true, it is probably your intuition telling you something is wrong. If you are chatting seriously with someone online, you should share this with your parents so they are aware and can further encourage you to meet offline. Taking time to know one another offline is critical in order to determine authentic compatibility beyond the Internet connection; this should be a goal when meeting someone online. Finally, making du`a’ and istikhara prayers for guidance to what is best in your search for a spouse is essential. Maintaining a connection to Allah and relying on Him will help give you clarity and inner peace when making the important life decision to marry or not marry someone.

As technology continues to change, how we as Muslims interact with one another will inevitably play a role in how people meet—we must be aware of the pitfalls and dangers of this medium. Online matchmaking has become a beneficial resource for Muslims all over the world seeking a spouse. The diversity of people and the potential to meet has made the internet a very attractive way to find a compatible spouse. Yet, the nature of interpersonal relationships is that they cannot remain as cyber relationships. The human touch is still necessary when it comes to a relationship with another human being. The most successful pathway to developing a marital relationship will require disconnecting from the internet and connecting with people live.

by Jannah

“By (the Token of) Time (through the ages),
Verily Man is in loss, except such as have Faith,
and do righteous deeds, and (join together) in the mutual teaching
of Truth, and of Patience and Constancy.”
(Qur’an, Chapter 103)

In the 103^rd chapter of the Qur’an, Allah subhanahu wa ta’ala (Glorified and Exalted is He) gives us a blueprint for our lives:  Have faith, do righteous deeds, and join together to teach people truth, patience and constancy. Our first priority then is to have this faith and to do good deeds as individuals, families and a collective community. Secondly, we need to teach others.

Everyday, people interact and learn from the internet. The world is now so wired that people sleep with their iPhones so that they don’t miss anything. (Yes admit it!) The statistics on how obsessed people are with things like Facebook are mind-boggling. The internet ‘cloud’ is now the living space of the world. Everyday, there are new and more sophisticated anti-Islamic websites, rants on Youtube and powerful bloggers that publish their latest Islamophobic tirades. Where are the Muslims?

Shaykh Hamza Yusuf once said, “Spend a little time on the Internet, and search for issues related to Islam, the way people who have little or no knowledge about Islam might do if they were curious about our religion. Try Google searches for terms like “jihad” or “women in Islam,” and see the top websites and links that appear. Compare some of the websites run by Muslims with the ones run by people attacking the Muslims, and note the difference.” Indeed, what we will find is that we still have a lot of work to do. Not just for non-Muslims but for Muslims as well. We need to do something to counter this disinformation about Islam.

“Invite (all) to the way of thy Lord with wisdom and beautiful preaching;
and argue with them in ways that are best and most gracious:
for thy Lord knows best who have strayed from His Path and who receive guidance.”
(Qur’an, 16:125)

My philosophy since the 90’s has not been that we need to convert people. That is not our job. Faith is something that is between a person and Allah (swt). Our job is to present the real, true, good Islam. It is up to people if they want to believe, understand, sympathize or hate. (There will always be people who won’t believe and we should accept that.) However, we should not accept when the Palin-Geller monsters of the world create a “terrorism-honor-killing-jeehad-shariah-izlam” and present that to the world as our faith. That is not fair, and it’s about time that each of us participates in taking back our own narrative. The Qur’an asks us to join together in this mutual teaching. We need to step up, participate, represent, and bring true Islam to the people.

You might ask at this point if one person/website/blog/video/tweet can make a difference. The way I look at it is, that if one person is affected positively by what you’ve created, it is well worth the effort. (It can even be beneficial to you.)

So the typical image of an Islamic website you might have is of an elderly scholarly Shaykh (with a big beard) posting long religious edicts! Or perhaps a programmer in big glasses typing feverishly away in complex programming languages. Yet, the websites of today are far more nuanced and don’t have to be in ‘traditional website’ form. Easy software, helpful guides and simple interfaces make everything accessible, even to those not technically inclined. You also do not have to be a scholar or “perfect” in religiosity to show different aspects and positive sides of Islam.

A few great examples of non-traditional ‘Islamic websites’ that have popped up recently:

1. Muslim heroes/Muslims wearing things – blogs in response to Islamophobes showing the huge diversity of what Muslims are doing to serve the world and what Muslims actually look like and wear.
2. iPhone Islamic apps – now you can do everything from finding a Halal restaurant in a new city to memorizing online with a Tajweed master.
3. How-to-Hijab videos – Youtube videos showing girls how to pin their Hijabs.
4. Twitter’s Hadith-a-day – tweets a reflective Hadith a day to thousands of followers.
5. Muslim media & radio shows – broadcasting everything from Qur’an recitation to discussions on relevant topics for Muslims.
6. Halal food blog – all about creating great Halal recipes, good substitute ingredients and traditional foods from the Muslim world.
7. Muslim anime artists – creating anime and comics representing Muslims and their struggles.
8. Flickr collections – showing Muslim architecture, art and life throughout the Muslim world through photos.
9. Facebook fan pages – fan pages on such diverse topics as Salahuddin Ayyubi, Muslims & Science Fiction and Steampunk Shariah.
10. Youtube Muslim skits & parodies – cartoons, skits and entertainment for all, by funny people and MSAs.
11. Yahoo! comments – Muslims who comment on Islam related articles to counter all the hate. (Hey, we have to start somewhere!)

These are all just ordinary, individual Muslims using their talent to educate and spread Islam online. They’re not perfect and I’m sure their diverse opinions will differ, along with the way they went about things, but the point is they are regular, normal, struggling Muslims expressing their own faith, interests and daily lives to others.

So what about the rest of us? There are so many Muslims that have such great talents and skills. Each of us can contribute to this mutual teaching. So how do we get started in making something beneficial? And what are some steps in the process?

But oars alone can ne’er prevail to reach the distant coast;
The breath of Heaven must swell the sail, or all the toil is lost.

– William Cowper

Pre-Step 1: Purify your intention. Anything we do should be for Allah (swt), so it’s important to keep in mind our goals and original intentions.

Step 1: Find your niche. Do you have any special abilities or talents? Do you know how to program Islamic widgets, themes, apps, software? What are you interested in? Do you like politics? Art? Software? Poetry? History? Fashion? What kind of website do you want to create? Do you want to start a blog? Create some funny videos? Gather articles on a specific topic? Live stream local lectures and study circles? Start a forum for a certain hobby? Open a Yahoogroup for people similar to you or for your local community? Every Muslim can contribute in their own way, so think of the way you can best contribute, using your interests and skills.

Step 2: Do some research. See what’s out there in the areas you’re interested in. Who is the audience you are targeting? Muslims, non-Muslims – both or a specific group? Do you think your website will be useful to them? Does it add value to what is already out there? How is it different or needed? Analyze what works and what doesn’t. Seeing other things might spark some new ideas or help you find where you are most needed. If the idea is out there already, you could do something similar or a little different. If someone is already doing what you’re interested in, then you should join and strengthen them. You might even want to contribute something or help an established site out there already instead of starting something new.

Step 3: Get started. Create some content! You don’t have to buy your own domain and host your own site at this point, which can be expensive and technically complicated. You can use free services like WordPress, Blogspot, Tumblr, Youtube, Vimeo, Flickr, Deviantart, Twitter, Facebook, etc. Find things you can use for your site, write to publishers and authors for permission. Write articles, create videos, and start tweeting. Be smart, innovative, creative and fresh. There is so much potential for us out there with so many great ideas.

Step 4: Advertise and allow for feedback. Advertise in Google, post comments on other blogs, and list your site in Islam related search engines. Ask other website owners, friends and those who might be interested to take a look and give you suggestions. Tweak and change where needed. Keep your goal in mind and don’t mind negative criticism. Don’t be discouraged if you don’t get the response you wanted. The internet is a big place, but know that you have contributed positively, insha’Allah (God willing).

Step 5: Try to keep it up. This is actually the hardest step. There are so many outdated and orphaned Islamic sites out there. Or worse, good things that were completely deleted! Don’t destroy good work. Pass it on, delegate or encourage others to continue. Keep updating and posting, be current and in touch.

“The World is three days:
As for yesterday, it has vanished, along with all that was in it.
As for tomorrow, you may never see it.
As for today, it is yours, so work in it.”
– Hasan al-Basri

Some guidelines that can help keep your website da’wah (call to Islam) friendly:

1. Keep sites small, simple, clear and organized. With more and more people accessing the web using their mobile and hand-held devices, a complex and maze-like site is near impossible to navigate.  Include what the site is about, who it’s for, who’s behind it, what we can find and why. There’s no point to androgynous, nameless, anonymous Islamic sites. People crave a personal connection, so why not share who you are and what you’re about as a Muslim.
2. Share, collaborate and work with others that have the same goals and interests. What’s better? Having 10 tiny sites with a few articles here and there on ‘Women in Islam’ or having one collaborative site by ten people on women in Islam? Obviously, synergy is better. Let’s strengthen and grow what we have already. Then, strive to expand your site, recruit contributors and moderators, and make your website a collective effort. We can also work with non-Muslims in our shared goals as well. It’s of interest to note that in Surah al-Asr, Allah (swt) mentioned universal principals that we all share. So a site on Hijab (head covering) can collaborate with those of other religions that talk about their covering traditions. A site on a Muslim soup kitchen should link with other charitable groups.
3. Avoid controversial Islamic issues and Fatwas; let’s leave those to the real scholars. Some sites can easily degrade into fighting over five issues: Shia/Sunni, moonsighting, meat, music and Mawlid. It can get ugly. People also ask difficult complex Fiqh (understanding of Islamic laws) questions because they really need help. It’s easy to give them an answer, but we may not have the wisdom or knowledge to give them the best answer. For example, we could give them a very strict, difficult opinion we know of, while there is an easier and just as Islamic way out there. We’re also unable to know all the details and conditions of a person’s problems or follow up with them. Leave it to the professionals.
4. Use wisdom and kindness when speaking to other Muslims and to non-Muslims. Follow the general Islamic guidelines of Adab (proper conduct relating to each other and with the opposite gender). It’s amazing what some people say online. I’m reminded of an old Dawud Wharnsby song, ‘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.’ People may think they’re anonymous, but guaranteed you are not. Remember that literally thousands of people are reading your words, including many many non-Muslims (and government agencies). We forget that words have a powerful effect even through a computer screen. Arguing with your Muslim brother/sister to such an extent where hate starts to bloom is just wrong. A Golden Rule: Never post when you’re angry. Wait a day or two, and then respond calmly.
5. While ‘counter’ websites are needed, such as those dispelling myths, countering religious dogmas and refuting certain anti-Islamic sites, it’s better to create positive websites about Islam. We can talk all day about how X is wrong but it will not bring a person to Z. Any form of negativity also can keep people from learning more. Again, we’re not trying to forcibly convert anyone. We just want to show the truth about Islam and Muslims so people can understand it and us.
6. Allow some room for interactivity, so you’re not just sticking static pages out there. Imagine a very long lecture without any Q&A at the end! You can enable comments or have some kind of guestbook or even have an email address available. Rather than sending a one way dissemination of knowledge, you end up with ‘relationships’ and ‘conversations’. This brings a website to life. Don’t mind the haters. Feel free to censor them and keep your comments moderated. (There are so many Islamic videos/sites with disgusting comments. There’s no need to have them there.)
7. Stick mostly to English (or your main language) and explain concepts and words where possible. Too much of Arabic or a different language may cause people not to understand what you’re saying. It may even make Islam seem like a ‘foreign religion only for foreigners’. Even if your site is for Muslims only, not everyone knows complex Islamic terminology, Arabic or Arabic script. It’s very difficult to learn about Islam when you also have to learn Arabic and learn all about Arab and Desi (Indian and Pakistani) cultures! Also, keep things relatable to your audience. Using examples like going to the Souk is probably going to be foreign to westerners, just like ordering a pizza would be inexplicable to someone in Damascus.
8. Balance design versus content, form versus function. There are many beautifully designed and technically advanced sites with little value content wise, and there are some sites that are so rich with information and resources but have no infrastructure. People don’t know how to access the information available or even that it’s there. Try to keep both in mind, as both are important.
9. Attribute, get permission and follow internet protocols and copyrights. It’s not cool to steal. This is because people spend time and energy to create something, just like you, and they want it to be out there a certain way. Most authors/artists have no problem with sharing as long as you ask their permission. To recreate or copy someone’s entire site is redundant. Why not join others or contribute something new instead?
10. Lastly, this may seem strange, but the most important concept for Islamic webmasters/app designers/admins to remember, is to be fair. Be fair to your users, to your ‘competitors’, to other Muslims, to non-Muslims and to the greater internet sphere. Be open-minded and just in how you present things, how you attribute things, and how you handle things. You might be the creator and administrator, but you’re more like a diplomat at the UN. Everyone has their rights and everything should be balanced. Give people your time and help. Respond to all those who email you, write to you and even criticize you. Stick to what you know and can do. There’s an Arabic proverb that says ‘one cannot give what they do not have’. If we are not educated in an Islamic topic we should not talk about it, if we do not know the politics of a region we should not enter into a debate over it. In the same way, whatever we create should be something we have knowledge of, and a love for.

“Let the beauty of what you love be what you do.”
– Rumi

I hope one day to find such diverse sites as a comprehensive commentary on all those ‘controversial verses’ in the Qur’an, academic and interesting responses to current Islamic issues in the media, a detailing of the Muslim response to 9/11, Muslim bloggers and tweeters with thousands of dedicated inter-faith followers,  interactive live streaming of every Muslim-related event in North America, and of course, a site on how to make the perfect Ramadan cupcakes!

Jazakamullahu khairan. May Allah reward you all.

Jannah is the founder of Jannah.org, one of the first Islamic websites ever, and is also the founder and administrator of two discussion-board sites, themadina.com and halfmydeen.org. Jannah can be reached at jannahorg@yahoo.com.