Think modesty (hayā’). What comes to mind? It could be wearing hijāb and dressing modestly. Or maybe it is using decent and clean speech. Or it might be conducting ourselves with dignity and self-respect around the opposite gender. If we know we’ve fallen short in our modesty, we feel the need to change in some way. So, we try to wear more loose-fitting clothes, for example, or wear less make-up. Or we might try to curse a little less, look at lewd images less often, or flirt a little less with a guy friend or girls at work. But sometimes we find it difficult to change these habits and behaviors. Why is that? Part of the reason is that we overlook the inner spiritual dimensions of modesty; we try to cure the symptoms without dealing with the problem at its root. It is almost like trying to save a dried out plant by dipping its leaves in water or fertilizer.

Maybe what needs our attention is less apparent. Maybe it is our attitude towards Allah (swt), or the purity of our hearts, or the depth and strength of our faith in Allah. If we develop modesty and shamefulness in our hearts, it becomes easier for our thoughts, desires, conversations, and actions to reflect that modesty. When we have modesty with Allah, our manners and behavior with His creation will naturally exude more modesty. So, outer modesty is a byproduct and manifestation of the God-consciousness and modesty we nurture within.

I recently read a book almost entirely on the inner dimensions of modesty. It is called Fiqhu`l-Hayā’ (Understanding Modesty) by Muhammad Al-Muqaddim. I’ve translated some excerpts ((Excerpts have been translated with slight modifications. The section headings are not worded exactly as found in the book)) that I felt capture the essence of hayā’ and how it relates to imān and our relationship with Allah (swt). The last translated portion includes ways to adorn our character with more modesty, both internally and externally. May it be of benefit to all insha’Allah (God-willing).

What is Hayā’?

Linguistically, hayā’ is derived from the root hayiyy, which comes from the word hayāh (life). Heavy rain is referred to as hayyan because with it comes the life of the earth, and plants and animals. Similarly, the worldly life and the afterlife are defined through hayā’; whoever does not have hayā’ would be (spiritually) dead in this life, and also miserable in the afterlife. Some linguists have said: “The life in one’s face comes from its hayā’, just as the life of a planted seed comes from watering it.”

The level of one’s hayā’ is based on how much life is in the heart…so the more alive the heart, the more complete the hayā’.

Technically, hayā’ is defined as a change or a state of humility that overtakes a person out of fear of being blameworthy. Ibn Al-Qayyim says: “Hayā’ is a state that emerges from combining exaltation with love, so when the two are coupled, hayā’ is born.” ((Madarij Al-Salikeen 2/274, as found in Manazil Al-Sa’ireen.)) Some scholars say that it stems from feeling shameful in the heart about something and feeling averse to it.

It can also emerge when the servants know that Allah, the Truth, is looking at them, making them more patient with a certain struggle, or making them feel uncomfortable with their own sin, or making them refrain from complaining.

Hayā’ can also come from recognizing the bounty and graciousness one receives. This is because a generous person would not return favorable treatment with mistreatment.

Al-Junayd, may Allah have mercy on him, said: “Hayā’ is seeing the Signs, and being aware of one’s shortcomings. Out of these two will arise a state of hayā’. In reality, hayā’ is a character trait that encourages a person to avoid shameful things and prevents one from neglecting the rights of the One Who deserves them most.” ((Riyad Al-Saliheen, p. 246.))

Hayā’ and Imān

It is narrated that the Prophet Muhammad ﷺ (peace be upon him) said: “Hayā’ and imān are two companions, so when one increases, the other also increases.” ((Reported by Al-Hakim.))

He ﷺ also said: “Hayā’ is a part of Imān.” ((Reported by Muslim.)) Imam Al-Nawawi (may Allah have mercy on him) reported that Al-Qadi `Iyad said: “Hayā’ was made to be a part of imān—even if it is innate—because it can either be acquired and adopted like all other acts of righteousness, or it can be one’s natural disposition. However, practicing hayā’ according to Islamic legislation requires that it be acquired with the right intention and with sound knowledge. That is why hayā’ is a part of imān. Another reason is that hayā’ encourages one to do acts of righteousness and it prevents one from committing sins.” ((Al-Nawawi’s Commentary on Sahih Muslim, 2/5.))

Allah’s Love of Modesty

It is narrated that the Prophet ﷺ said: “Verily, Allah the Exalted is Modest and Concealing (Sittīr); and He loves modesty and concealment. So, when any of you bathe, let him conceal himself.” ((Reported by Abu Dawud, An-Nasa’i, al-Baihaqi, and Ahmed.))

Al-Mubarakfuri (may Allah have mercy on him) said: “(The Prophet)’s statement ‘Allah is Modest’ means He is Modest in practice, or shows a lot of Modesty. Describing Allah with the Attribute of Modesty is to be understood in a way most befitting for Allah, just like all His other Attributes; we believe in them but do not delve into how (the traits are manifested).” ((Tuhfat Al-Ahwadhi, Commentary on Jami` Al-Tirmidhi, 9/544.))

Imam Ibn Al-Qayyim Al-Jawziyyah (may Allah have mercy on him) said: “…Whoever has a trait similar to one of Allah’s attributes, that trait will lead him to Allah, and will bring him closer to Allah’s Mercy, and will make him/her beloved to Allah; for Allah is Most-Merciful, and He loves the merciful; He is Most Generous, and He loves the generous; He is All-Knowing, and He loves the knowledgeable; He is strong, and He loves the strong believer—who is more beloved to Him than the weak believer; He is Modest, and he loves the people of modesty; He is Beautiful and He loves the people of beauty; He is One (witr) and he loves the people of the witr (prayer).” ((Al-Jawab Al-Kafi p. 77.))

Who Deserves Our Modesty?

A person should be modest with Allah, the All-Mighty and Exalted, with the angels, and with oneself. Whoever is modest with people but not with oneself has belittled his self because he does not see it as worthy of his own modesty. Whoever is modest with oneself but not with Allah does not truly know Allah, the All-Mighty and Exalted. As such, the Prophet ﷺ told a man he was advising: “I advise you to have shame with Allah as you would have shame (in the presence) of a righteous man from your people.” ((Reported by Ahmed.))

In the words of Allah, the All-Mighty and Exalted, “Does he not know that Allah sees (everything)?” (Qur’an, 96:14). There is an implied warning to the servant; if he knows that Allah sees him, then he should be ashamed of committing sin.  Whoever knows that the One he worships is observing his worship will be more inclined to adorn it externally with humble reverence and internally with sincerity and presence. Surely, Allah knows the secret glance of the eyes and what the hearts conceal.

The Prophet ﷺ has made modesty a standard and measure for a person’s actions. Nawwas ibn Sam`an, may Allah be pleased with him, reported that he asked the Messenger of Allah ﷺ about righteousness and wrongdoing. So he ﷺ responded: “Righteousness is good character and wrongdoing is what makes you feel discomfort, ((Author’s footnote: Meaning, there is a feeling of reluctance or discomfort [in the chest]. If it occurs in the heart, then it is doubt and fear that [the action] is sinful.)) and that you would hate for people to see (what you are doing).” ((Reported by Muslim.))

One of the areas where modesty [i.e. shamefulness] should be avoided is in seeking knowledge and in educating. `Ali (may Allah be pleased with him) said: “One who does not know should not be ashamed of asking until he has knowledge, and one who is asked about something he does not know should not be ashamed to say ‘I do not know.’” Al-Bukhari said that Mujahid said: “The one who is shy or arrogant does not gain knowledge.” `Aisha (may Allah be pleased with her) said: “How great were the women of the Ansar; their modesty did not prevent them from seeking knowledge about their religion.” ((Fath Al-Bari, Commentary on Sahih Al-Bukhari, by Ibn Hajr Al-`Asqalani.))

How Do We Become More Modest?

If a person’s character traits were completely innate, they would be difficult to change, or replace, or adjust. Islamic legislation calls for adopting beautiful moral traits and eliminating bad character traits. If it was not possible to do so, Islamic legislation would not obligate it. Allah, the Most-High, says: “He has succeeded—the one who purifies it, and he has failed—the one who corrupts it.” (Qur’an, 91:9-10)

Despite that, people vary in their ability, capability, or willingness to adopt or change certain character traits. So, if a person is naturally disposed to express a specific quality, it is easier to develop that character trait even further. This is because his innate disposition (fitra) is assisting him. As related to modesty as a character trait, it can be innate, and it can also be acquired. These are some ways to help in acquiring and developing modesty:

1. Refrain from shameless words or actions, such as foul or evil speech. This will aggravate Satan, who beautifies these actions, and tempts people with them. So, not engaging in such actions would actually make him hopeless, and he would in turn retract in disgrace.
2. Continuously learn about the benefits of modesty, and expose one’s heart to them repeatedly. Also, making a commitment to gaining the highest levels of modesty, and actively adorning oneself with it.
3. Strengthen imān and belief in the heart, because modesty is a fruit of imān and knowing Allah, the All-Mighty and Exalted.
4. Worship Allah (swt) by reflecting on His Beautiful Names and Attributes, which bring about Allah-consciousness and excellent (character and behavior). Examples of such Names would be: The Witness, The Overseer, The All-Knowing, The All-Hearing, The All-Seeing, The All-Encompassing, and The Protector. Hatim Al-Asam said: “Make a pact with yourself in three (areas): when you do something, remember that Allah sees you, and when you speak, remember that Allah hears you, and when you are silent, remember Allah’s knowledge of your inner (thoughts, feelings, and being).”
5. Consistently observe the obligatory and recommended worship, like prayer. Allah, the Most-High, said: “Verily, prayer prevents lewdness and evil deeds.” It was said to the Messenger of Allah ﷺ: “So and so prays all night, but when he wakes up he steals!” So, he ﷺ said: “What you mentioned [i.e. his prayers] will [eventually] prevent him from that.” Or he said: “His prayers will prevent him.” ((Reported by Ahmed.)) Zakah is another example. Allah, Most-Glorified, says regarding zakah: “Take a portion of their wealth as charity [zakah] to purify them and increase them with it.” (Qur’an, 9:103)
6. Always be truthful and avoid dishonesty. This is because truthfulness will guide a person to righteousness, and modesty is a part of righteousness. The Prophet ﷺ said: “You should be truthful, for truthfulness leads to righteousness, and righteousness leads to paradise…” ((Reported by Bukhari and Muslim.))
7. Actively practice modesty on a regular basis so that it becomes a natural disposition. This will require beautifying oneself with patience.
8. See righteous people, intermingle with them, listen to them, and learn from their modesty. Some scholars have said: “Enliven your modesty by sitting with those whom you would feel shameful around.” Mujahid said: “If all that a Muslim benefits from his brother is that his feeling of shame with him prevents him from sinning, then that would suffice him.” ((Makarim Al-Akhlaq [p. 84].))
9. Bring to mind the modesty of the greatest example for mankind, the Messenger of Allah ﷺ, and learn about his Seerah and his noble traits. Also, bring to mind the modesty of his companions and their lives, especially the righteous caliphs, the ten given glad tidings of paradise, those who witnessed Badr, and the Pledge of Ridwan, and the rest of the Muhajireen and the Ansar, and those who followed in their footsteps from the people of knowledge and faith.
10. Remove oneself from a corrupted environment that keeps one away from good character. Do not accompany those who show little modesty; befriend righteous people instead. In the Prophetic narration about the man who killed one hundred souls, the knowledgeable man said: “…And who can stand between you and a sincere repentance? Go to so and so land, for you will find people there who worship Allah. So, worship Allah with them, and do not return to your land because it is a land of evil…” ((Reported by Bukhari and Muslim.))

We seek Allah’s forgiveness for every misstep, and for every mistake we made with the pen; and we seek His forgiveness for any words that do not match our actions; we seek His forgiveness for anything we showed or revealed of knowledge despite our shortcomings; we ask that He makes us act upon what we know, for His sake only, and that He places this knowledge on our scale of righteous deeds when our deeds are presented before us. Verily, He is Most-Benevolent and Generous.

By A Kasim

Many Muslims play the lottery hoping to win the jackpot, in spite of the clear prohibition against gambling in the Qur’an. For many, it would be a dream come true. A life of luxury in which one does not have to get up early to go to work or plan ahead for rainy days, as everything is taken care of.  With a massive amount of wealth, one could pay mortgages, purchase the latest luxury automobiles, take a tour around the world and help the poor and the needy.

This is how it appears from the outside. Winning the lottery is all about happiness, joy and a blissful life – but is it a real happiness, or only a mirage from a distance?

One might ask: why does Islam deny its followers what appears to be a life of joy that never ends, and wealth which can be used for good causes? I struggled with this issue for some time. Then a thought came to my mind, a form of inspiration which gave me clarity and peace of mind about why gambling is not good for me: Allah subhanahu wa ta`ala (exalted is He) knows what is best for me. He (swt) does not forbid me from something just to punish me. It is all in my best interests, even though I might not see the benefits.

A believer puts his or her trust in Allah (swt). They know that whatever the Creator forbids them from doing is harmful to them, even if it appears otherwise. Which one would you choose: $100,000,000 that comes with nothing but miseries, or a reasonable amount of money accompanied by happiness and peace of mind? What good would $100M do if it also came with liver cancer? Would you not rather have a small amount of money and be at peace – peace with your Lord, with yourself, with your family, and with everyone around you?

While winning the jackpot appears to bring a life of joy and happiness, the reality is otherwise. People who have won the jackpot have gone on to live a life of hell. Business Insider, an online magazine, carried stories of jackpot winners who lost everything, some of them even facing death threats from their own family members.

Michael Carroll was at his peak when he won Britain’s £9.7 million ($15 million) jackpot in 2002, but a penchant for life in the fast lane — cocaine, parties, prostitutes and cars — put him back at square one in five years. The ex-garbage man ended up hoping to get his old job back.

In 2002, West Virginia building contractor Andrew Jackson Whittaker Jr. walked away with $114 million from a multi-state Powerball draw – that was just about his last stroke of good fortune. In two separate instances, thieves ran off with $745,000 Whittaker had stashed in his car. Later on, he was sued by Caesar’s Atlantic City for allegedly bouncing $1.5 million in checks. Within four years, his fortune was gone.

Further, the chances of winning the jackpot are almost nil. As indicated by the CBC, the chances of winning are the same as being killed in a terrorist attack while travelling, dying of a flesh-eating disease, or being killed by lightning. Playing the lottery is therefore a waste of money, and that money is a trust for which you will be held accountable on the Day of Judgment.

Know that Allah (swt), the Almighty and the All-knowing, would never order His slave to do something unless the action has benefits for him or her. He, the Most Merciful, also does not forbid His slaves from something unless there is harm in it, even though it might appear otherwise to them.

Instead of pouring your money down the drain by playing the lottery, it is better to invest it in charity, where it will benefit you on the Day of Reckoning. Lottery money has no baraka (blessing) in it. To have little with baraka is better than to have the entire world without baraka.

Part I | Part II | Part III | Part IV

In light of the modern tendency of some to engage in wanton takfir, it would be irresponsible to not point out some complexities that may relate to takfir in the west. There are two extremes with regards to takfir: one that denies its existence, and the other that engages in it excessively in contravention of the established legal rules – the latter extreme amongst contemporary Muslims has been well illustrated by Yusuf Qaradawi in Islamic Awakening: Between Rejection & Extremism and Abdul Rahman al-Luwaihiq’s Religious Extremism in the Lives of Contemporary Muslims. The fact remains that takfir is a method of Islamic law, and is necessary because the Sacred Law does have numerous provisions that differ dependent on whether one is a Muslim or a non-Muslim, in which each of the two is treated differently in a single situation. The most common areas where distinctions in faith are vitally important are the ritual prayer, burials, leadership, testimony, marriage and divorce and inheritance.

Firstly, al-Luwaihiq has spoken of “the judgment that someone else is a disbeliever is a very dangerous judgment with grave consequences [which Qaradawi spells out as examples]. No Muslim may take this step unless he has a clear proof and unquestionable evidence.” Thus Muhammad Salih al-Munajjid has issued the following excellent advice:

“Because the matter of takfir is so serious, and mistakes therein are so grave, the seeker of knowledge, especially if he is a beginner, should refrain from indulging in that, and he should focus on acquiring beneficial knowledge that will set his own affairs straight in this world and the Hereafter.”

Secondly, Nawawi, in his commentary of Sahih Muslim, says that anyone who “denies” (jahada) a

“necessarily known matter of the religion of Islam (ma ya’lam min din al-islam daruratan ) is judged with apostasy and disbelief, unless he is new to converting to Islam or raised in a remote place, or for a similar reason was unknown to him. The latter is to be informed of these matters. Yet if he persists in his previous beliefs, then he is adjudged to be a disbeliever.”

In this regard, I endorse the opinion that I heard from Haitham al-Haddad, who is a scholar who operates as a mufti in England and performs the function through the Islamic Sharia Council of the UK: whereby he said that people facing a legal situation that possibly entails the apostasy or disbelief of a relative or spouse should not make an independent ruling; rather, they should seek an official adjudication before a Council or mufti in case one has not truly understood the position of the one accused of apostasy or disbelief; thus an accused has the legal right to have their side heard fully. This is the safer approach and one that dispels any ambiguity and satisfies Sacred Law considerations, in case one seeks a divorce and wants to remarry or to exclude someone from a will that is consistent with both the Sacred Law and the law of the land in the west. Of course, not every instance of takfir requires recourse to a mufti, but it is best if ambiguity or legal requirements dictate such caution.

Thirdly, Luwaihiq states that “one of the accepted principles among the ahl al-sunnah wa al-jamaah [the people of orthodox Islam] is the principle of differentiating between a general declaration of [an action being] kufr and an individual himself becoming a disbeliever.” This helps further clarify the nuance in the second point above from Nawawi concerning those who deny a necessarily known matter of the religion. Luwaihiq then elaborates on this point by using an explanation from Ibn Taymiyya, whereby innocently ignorant people are initially excused from being considered disbelievers when committing what is considered kufr, especially if from an incorrect interpretation from the sects of the Muslims.

Fourthly, one only has a need of getting into specific takfir if they have a direct legal situation that requires them to determine the status of someone’s Islam, and some practical examples of Islamic law were referred to earlier. Therefore one has no need to form a specific opinion about some author who has no connection with one’s life, although one can identify an argument as kufr without having to definitively say the author is a non-Muslim. Furthermore, one has even more reason to not speculate on the condition of dead Muslims, who can never be raised back to this world in order to be fully challenged on their beliefs in the hope of them clarifying what they actually meant by their words that have caused controversy. If one follows the saying of ‘Ali (may God be well pleased with him) that we stated in the introduction, then one can simply take the good from living  or dead authors and speakers, and simply leave what does not attest to the truth, without feeling the need to establish someone’s particular case in such abstract instances.

The Modern Societal Implications of Belief in Islam’s Finality

The postmodern western philosophical history and outlook has been described by Richard Tarnas in The Passion of the Western Mind, as being “tolerant of ambiguity and pluralism” and a “more sympathetic attitude toward repressed or unorthodox perspectives and a more self-critical view of currently established ones.” Moreover, Tarnas writes that there is an “insistence on the pluralism of truth.” If these features are taken as true – and I do take them to be true – then one understands the reality underlying the following words of Akbar Ahmed, in his Postmodernism and Islam: Predicament and Promise: “While Muslims appreciate the spirit of tolerance, optimism and the drive for self-knowledge in postmodernism, they also recognize the threat it poses them with its cynicism and irony.” The threat, of course, is that Islam’s orthodoxy will fall victim to the intellectual milieu, and the only “Islam” that will be allowed a meaningful space in the postmodern west will be one cast in the dye of postmodernism, as opposed to one dictated to by the sources of Islam. In other words, the fear for Muslims is that only a postmodern reformation of Islam, along postmodernist principles and conclusions, will be considered acceptable on any level.

In this light, one understands the social reasons behind why a heresy like perennial philosophy can get such a welcome from people, Muslim and non-Muslim, in the modern world, in particular the modern west. For those Muslims who develop a leaning towards perennial philosophy, one is able to hazard a guess as to the social factors that might explain such a conditioning; much in the same way that sociologists and anthropologists might explain the orthodoxy of those living in the traditional Muslim heartlands (and Ernest Gellner’s Postmodernism, Reason and Religion is indicative of such controversial attempts at explaining the phenomenon). Only the test of time will prove where the Muslims of the west will sway. Despite being anti-modern, perennial philosophy is decidedly postmodern in its theology, despite their claims to religions’ “orthodoxy” (for example, see their passionate disavowal of the Second Vatican Council of the 1960’s).

The modern liberal drive for the universal validity of all religions and interpretations, with a wider purview than even perennial philosophy, is a means of attempting to make the world a safer place, free from wars and conflicts based on religion, which is a noble goal, although it simply bespeaks of a critical loss of faith or a belief in the God who reveals His messages to mankind through Prophets. In relation to Christian treatment of Muslims, one can see a liberal basis for wanting to draw these religions together because seemingly Christian-inspired massacres of Muslims have occurred through history, from the Crusades and the Christian Re-conquest of Spain to the tragedy of the Bosnian Muslims in the twentieth century. Nevertheless, Islam’s history has been far less intolerant and bloody: starting with acceptance and protection of Christian and Jewish rights under the Prophet Muhammad (may the peace and blessings of God be upon him) and his Companions (may God be well pleased with them all), including ‘Umar upon conquering Jerusalem, and the benevolence and compassion shown by Salah al-Din Ayyubi upon recapturing Jerusalem from the Crusaders. Montgomery Watt sums up the historical and moral high-ground shown by the Muslims, in his Islamic Political Thought: “On the whole there was more genuine toleration of non-Muslims under Islam than there was of non-Christians in Medieval Christian states.”

Thus Muslims have not needed modern liberalism to teach them how to deal justly with non-Muslims, nor to teach them to not force their faith upon others. Yet this is unsurprising for students of Islam. To begin with, God informs us in the Qur’an: There shall be no compulsion in [acceptance of] the religion (2:256). For Muslims, this verse has not been an abstract ideal, buried away far from their political conscience, but rather it has been their civilizational modus operandi as argued by Thomas Arnold in his Preaching of Islam, whereby he illustrates the peaceful and voluntary spread of the faith’s acceptance in the heart of people: no Inquisitions or conversions by the sword. A Muslim regaining of their faith, its history and the disavowal of an inferiority complex would allow Muslims, collectively, to show that the orthodox belief in Islam’s finality does not mean an intolerant and belligerent attitude. History bears testimony to this, not imaginative fancy. Tim Winter, in “The Last Trump Card”, further elaborates on the issue of Muslim tolerance despite believing in orthodox finality:

“Hick, Knitter and their Muslim travelling-companions are, we may conclude, mistaken in suggesting that foundational claims for the present centrality of one’s own community in salvation history ineluctably lead believers towards hubris, discord and confrontation. While this appears to have been the case with the very absolute claims for uniqueness made by many forms of western Christianity, it is less unambiguously valid in the case of other faith communities such as Islam, where a scriptural doctrine of non-categoric supersession has in practice often underpinned a level of religious coexistence which has been sustained for many centuries, and can today easily support a theology of an authentic esteem for the Other. The demands of living in an intertwined world are urgent, but need not force the religions to renounce core aspects of their self-understanding, as long as that self-understanding does not entail the demonisation of the Other and the adoption of a Manichean view of history and the world.”

[For someone so heavily identified as a spokesman for “traditionalism” in Islam, it is of interest to note Winter’s endorsement in the conclusion of this essay for a reform of Islamic law’s traditional rules for non-Muslims living under Islam, whereby he agrees with Abdul-Hamid AbuSulayman with regards to such “medieval constructs.” This, in itself, opens the scope of inter-Muslim dialogue, aside from the past narrow group polemics of salafis/Wahhabis, traditionalists/Sufis and modernists/activists.]

On the practical level, following on from his sentiments above, Tim Winter (writing under his Arabic penname Abdal-Hakim Murad), in an essay entitled “Can Liberalism Tolerate Islam?”,  has spoken of how Muslim, Jewish and Christian “conservatives”, as opposed to those he calls “liberal religionists” who have dominated – to little success, he argues – the “interfaith industry”, can work together for the achievement of their many common goals and objectives. This is an interesting challenge, and history will narrate if it emerges. [It is hoped that Winter’s inter-religious agenda can be turned to the inter-Muslim divide amongst the most orthodox Muslims (the Shariah-orientated Sufis, salafis and activists). Hitherto, the drive for comprehensive orthodox co-operation on the multitude of matters that they agree upon has not received the same sort of open call to unity as Winter has displayed in “The Last Trump Card” for inter-faith co-operation; and the absence in this regard is not just Winter’s, but is a consistent inadequacy across the board from the various orthodox-striving groups, with very few exceptions of note.]

Mohammed Fadel, in “No Salvation Outside Islam”, makes the following conclusion, which is of great interest for those liberals who greatly fear the consequences of Muslim’s believing that Islam is the sole valid religion today: “20^th century Muslim Modernist theology provides an important historical example in support of Rawls’ contention that not only can democracies tolerate theologies that teach “No salvation outside the Church,” but also that, far from subverting the stability of a democracy, liberal democracy, if anything, is more likely to subvert theological exclusivity.” Many will find his analysis of Yusuf Qaradawi particularly interesting, due to the latter being “vilified” in the west for his views on Israeli-Palestinian affairs and other matters of Islamic law. Fadel points out Qaradawi’s theological and legal discussions – which talk of an expanded existence of an “excuse” for certain non-Muslims in relation to ultimate salvation – and how “The Islamic solution to the political problem of religious and doctrinal pluralism, therefore, is not doctrinal syncretism…but rather the recognition that Islamic substantive law treats just, peaceful non-Muslims differently from those who are unjust and hostile to Islam.” Hence Qaradawi propounds “The Islamic grounds he identifies for political cooperation with non-Muslims…as follows:

• The Muslim’s belief that each individual has dignity without regard to his religion, race or color;
• The Muslim’s belief that religious difference is part of the divine plan that granted human beings freedom and choice;
• Muslims are not obligated to judge non-believers on account of their non-belief, or punish them on account of their error; instead, accountability is for God on the Day of Judgment and their reward (or punishment) is left to God; and,
• A Muslim’s belief that God commands justice and loves fairness, and that He hates injustice and punishes the unjust, even if the perpetrator is a Muslim and the victim a polytheist.”

Now Qaradawi’s views are only one view, but what they highlight is how even those perceived as the most politically extreme of orthodox Muslim clerics are going to great lengths to try and build a future society that greatly accommodates and incorporates those still deemed, theologically, to be unbelievers. This indicates how socially expansive and inclusive the theologically-exclusive position is for vast numbers of Muslims.

In conclusion, the Muslim obligation to treat all people well, and to alleviate harm from them, dictates a natural Islamic compassion that transcends whether the recipient of a Muslim’s good will and actions is a Muslim or not. With the media onslaught against Islam, it is not surprising that many are fearful of what it means to adhere to Islam or to believe that it is God’s final religion to all men. Yet the positive contribution that orthodox Muslims exhibit on a daily basis in the west is enough of a proof to disprove the claim that such a religious outlook is a threat to cordial and brotherly relations between Muslims and non-Muslims. Indeed, a greater orthodox, religious adherence is, arguably, a better means of safeguarding us all from the lawlessness of irreligious Muslims – see the scale of crimes committed by irreligious Muslims in England – and  the threats of violent terror from Muslim extremists (as we have too often sadly seen in the west of late). It is of note that one of the most suspiciously viewed orthodox groups, the salafis, have made rigorous strides to combat terrorism and extremism in the west whilst still proclaiming the right to hold traditional and orthodox opinions on a multitude of issues – for this salafi trend, see the activities of the Brixton Mosque, London, as recounted in the PhD entitled “Countering Terrorism in the UK: A Convert Community Perspective” (Exeter University, 2009) by the mosque’s ex-Chairman Anthony (Abdul Haqq) Baker; and a speech by the Director-General of Mercy Mission and Alkauthar Institute Tawfique Chowdhury entitled “Muslim Scholars—West’s Natural Allies in Fighting Scourge of Terrorism”. Other orthodox groups, like Islamic movement activists and Shariah-orientated Sufis, already have a long history of promoting and achieving cohesive communal relations in England amongst people of different faiths and no faith, so there is no reason to doubt that it can continue to do so in the future, if God so wills. Thus, in the end, it is facts, and not tabloid and gutter journalism, that establishes the positive and beneficial role of Muslims in the west, even when holding the conviction in their exclusivist theology. How sad it would be if this immense contribution was to be ungratefully dismissed and ignored. To God we make our pleas for success and seeing matters for what they really are.

As we said in the last article, there are good and bad people from all countries and cultures. Sure these brothers speak colloquial Arabic, they call themselves “Muslims”, they would kiss the Qur’an and swear by Allah, but if I had the choice for my son, I would rather he hung out with more morally observant non-Muslims. Obviously the best company for any Muslim would be other devout Muslims who encourage each other to achieve piety, always hoping to follow the example of the Prophet ﷺ (peace be upon him).

That being said, the question has been brought up: can a Muslim be friends with a non-Muslim? When I embraced Islam, I remember reading translations of the Qur’an and hearing people say that having a non-Muslim friend is prohibited in Islam! I am sure we have all heard “religious” Muslims repeat the claim. Is Islam some exclusivist religion, or is it Divine Mercy for the world?

Some scholars have interpreted some verses of the Qur’an to give this meaning. These scholars generally come from and live in Muslim countries that have only a very small non-Muslim minority, if any. My biggest concern is that linguistically, and according to the commentary of the early scholars, these verses are better understood to mean not friends in the personal sense, but political allies or guardians from those who have an agenda against Muslims. Every single verse that seems to give that meaning was revealed in Medina, when Muslims were being constantly plotted against by non-Muslims and Hypocrites, who claimed Islam outwardly, yet secretly worked with the plotting disbelievers against the Muslims.

Why pick the harshest, most alienating and decontextualized understanding of a verse and pass that on in a general fatwa (legal verdict given on a religious basis), to be copied and pasted all over the Internet? And after that major error in scholarship, why do translators of the Qur’an pick that harsh and flawed interpretation to go into a book that will be spread where Muslims are expected to convey Islam as a small minority with little influence in society? Muslims are in such grave need of real, high-quality scholarship with deep and insightful wisdom.

Let us take a look at some verses that are often misinterpreted in that way.

“Believers should not take disbelievers as ‘awliyaa’ to the exclusion of the believers. Whoever does so will have disconnected themselves from God…”” (Qur’an, 3:28)

The Imam of all Qur’anic commentators, Al-Tabari, makes it clear that this verse is to be understood within the context of hypocrisy and betrayal against the Muslims. He says, “This is God the Almighty and Exalted prohibiting the believers from taking disbelievers as political supporters. Muslims should not support disbelievers against other Muslims, exposing the weakness of the Muslims to them. Whoever does so is separated from God; considered as a deserter of faith.”

Clearly, the verse is not talking about having non-Muslim friends in general, regardless how close you are to them. The word which is used here—awliyaa’—is not the word any Arab uses to mean “friend”, even a close friend. Historically, Arabs have used rafeeq, sadeeq or sahib to refer to friends and acquaintances. Awliyaa’, on the other hand, is the plural of waliy, which is usually used in the context of political support or guardianship.  God is Al-Waliy, which means the Guardian and Supporter of the believers, not the “The Friend”. The term waliy al-amr means someone’s legal guardian (for example, their parents). When referring to the state, it means the ruler.

It is clear from both context and linguistics that the stronger interpretation relates to the seriousness of hypocrisy in Muslims who take non-Muslims as political allies against other Muslims. The application of this verse to our lives here in the United States, for example, might be not to support the Republican Party or take your information from Fox News. It could also be used as a prohibition against joining the military, given the current policy which does not value the sovereignty of Muslim lands or the sanctity of the lives of Muslim civilians. However, in no way could the verse be understood to prohibit us from making friends with our neighbors, co-workers, or schoolmates.

In another verse from surat Al-Ma’idah, God says:

“Dear Believers! Don’t take the Jews and the Christians as awliyaa’, they are but awliyaa’ of each other. And if any amongst you takes them as awliyaa’, then surely, he is one of them. Verily, God doesn’t guide the oppressors.” (Qur’an, 5:51)

Again, the point is clarified by our great scholars of Qur’anic commentary. Imam Al-Tabari comments on this verse, “The early generations have differed about this verse. Some said it was for all believers, and others said it was specific to a contextual event in the prophetic biography regarding hypocrites and certain treacherous Jews in Medina.” He then cites various evidence from the sunnah (traditions and practices of the Prophet ﷺ) which endorses the latter opinion.

Imam Al-Qurtubi is another giant in Qur’anic commentary. He was born in Cordoba, Spain and during his life made many non-Muslim friends on various occasions. In his own explanation of the verse, he cites the same difference of opinion yet again and he gives a detailed preference to the evidence from the cause of revelation and the context of application mentioned in the sunnah.

“This is referring to the Hypocrites. The understood meaning is ‘O open claimants to faith, yet who secretly support the polytheists by informing them of the internal matters of Muslims.’” He then goes on to give many examples from the biography of the Prophet ﷺ.

Some modern commentators and translators—attempting balance in their approach—claim that one is not allowed to love or have an intimate relationship with non-Muslims. This claim is baseless in the classic scholarly commentary of the previous verses. Such a claim is very hard to substantiate when you consider that in the 5^th verse of surat al-Ma’ida God permits marrying Jews and Christians and in surat al-Room God defines marriage as based in loving affection and compassion. Supporters of this erroneous claim rely on the following verse:

“You will not find a people who believe in God and the Last Day having affectionate love for those who have enmity to God and His messenger even if it be their parents, sons, brothers or other family members…”(Qur’an, 58:22)

The various commentaries noted that this verse was revealed after the battle of Badr, when Abu Ubaidah bin al-Jarrah killed his father. Again, there is a big difference between one who says they respectfully don’t believe in or follow Islam and one who has openly declared themselves an enemy of Islam,  outwardly expressing hatred and enmity towards Islam and Muslims.

Admittedly, a famous axiom of Qur’anic commentary states that the meaning of a text should be considered in its generality, and not in the specific circumstance in which it was revealed. However, scholars have argued that this axiom cannot apply to all things, as this would create much strife and iniquity, particularly in regards to verses dealing with a just war. That is not to say, of course, that verses of the Qur’an were only revealed for specific situations and are thus void of benefit thereafter; that would negate the purpose of revealing it in a book of universal guidance. The correct position is that understanding the context of a verse helps in understanding its proper future application.

Even disregarding the context of the above-mentioned verses, it is clear to the observant reader that they do not prohibit us from having non-Muslim friends. The contextual traditions merely serve to solidify the point and give clarity for future applications of the laws.

So what does Islam teach about having non-Muslim friends? The following three verses will help clear away any confusion regarding the topic.

“Perhaps God will bring loving affection between you and your enemies as God is Omnipotent. God is Forgiving and Merciful. God would not prohibit you from dealing good and fair with people who have not expelled you from your land or fought against your religion. He only prohibits you from any loyalty to those who have fought your religion and worked to expel you from your land. Whoever would have loyalty to such people are undoubtedly the iniquitous.”  (Quran, 60:7-9)

To my knowledge, all scholars are in agreement that the first of these verses is a miraculous prophecy, giving hope to the Muslims in early Medina that many of the leaders of the anti-Islam campaign from Mecca will embrace Islam. The second verse clarifies that the reason behind the enmity between Muslims and the tribe of Quraysh was because these people had abused, tortured, humiliated and ultimately expelled the Muslims from their homeland on account of their religion. If they had not done that, there would have been no enmity, rather mutual peace and respect.

As a rule of thumb, verses of the Qur’an that mention non-Muslims in harsh or severe terms refer only to those non-Muslims who have fought against Muslims and have openly expressed enmity towards them.

That being said, we continuously hear that America is fighting a war against Muslims, and so we should beware of its evil intentions toward Islam. However, the fact is that America is not fighting a war against Muslims. There is a military policy enforced by our representative style government known as a republic. The congressmen and the president’s administration have a complex policy on its “war on terror”. The policy has many sincere supporters who honestly think they are doing good in ridding the world of terror and threats to humanity. In many cases time and time again, they do this on false or faulty intelligence. Much evidence shows that the possible source of such faulty intelligence is a more sinister element in our government, that serves to defend imperial political ambitions and exploit natural resources of Muslim lands. Such a group is not representative of America any more than heretical jihadist groups represent the Muslims. It is completely unfair to judge all Americans by the corruption of a small group among them.

Surely one of the best ways to combat the bad image of Islam in America is through devout Muslims befriending their fellow countrymen among non-Muslims. Then they will come to know the truth of Islam by experiencing it firsthand. We should be strong in our faith and not feel threatened by people with different values. If we remain reclusive in our homes, mosques and restaurants, then we leave the media and those working against us to define us to the masses.

It is one of those unavoidable facts of life: sometimes we find ourselves in situations we don’t want to be in. Often, we have to do things or resist doing other things. The Qur’ān and Ḥadīth mention such occurrences, and also elaborate on our response to them. Thus the following verse:

             “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient” (Qur’an, 2:155)

Although is confirming the fact that we will face times of difficulty, it is phrased in a way which alludes to how we should respond.

The Arabic word used for ‘something’ in the phrase “with something of fear…” uses the singular شيء instead of the plural for two reasons. Firstly, it places us in a state of apprehension in that, as the singular indicates, any one of the tribulations mentioned may afflict us. So the prudent amongst us will take precautions and live in a manner which prepares them to face such trials. In a sense, we are responding to trials before they occur. Yet at the same time, and this is the second reason why the singular was used, it gives us a sense of comfort that Allah (swt) will not throw all of these tribulations at us at once.

This verse is discussing two concepts and our response to them.

Situations

It’s interesting that the verse begins by mentioning two situations relating to our inward states – that of fear and hunger. Both are feelings and mental states.  This emphasizes how we react to situations, rather than focusing on the situations themselves.  Here we will briefly look at what is meant by ‘fear,’ before discussing how we ought to respond to it.

The word used in the verse is خَوْف, which literally is translated as ‘fear’. In reality, خَوْف more specifically refers to those thoughts we have about all the negative things that may happen to us in the future. This is in contrast to الارتياح, which refers to the good things we think may happen to us. The latter is a source of hope, whilst the former can be inhibiting if left unchecked. What is the Qur’ānic advice on how we should respond to these thoughts?

Our Response: Patience

The verse ends by explicitly mentioning what our response should be: patience. We’ve probably heard this before. Here lies the danger: the difficulty isn’t in the mental cognition of patience, i.e. just knowing what patience means – the difficulty lies in it’s practice. This is similar to how Buddhist monks in meditation spend hours simply trying to track their thoughts. The idea is simple; its implementation is not. So it’s not surprising to find someone like Imām al-Ghazālī (May God shower him with His mercy) expounding on patience. Indeed many Greek philosophers before him had done the same.

The Imām mentions how patience, more specifically when we resist doing certain things, is unique to humans –  in exclusion to the angels and beasts. Beasts, he argues, are predisposed to following the dictates of their nature, they don’t have an intellect to obstruct them from fulfilling their inclinations, and so they have no need to be patient. Angels do not have any inclinations except to offer their services to Allah (swt). Hence they too do not have the need to be patient. Humans, on the other hand, have passions and desires similar to beasts, yet at the same time have an intellect which discerns actions that are good and moral and those that are evil and immoral.

Of more interest, perhaps, to parents and educators, is that he says how children behave like animals in that they seek to fulfill whatever they desire. This is mentioned in a scientific manner rather than a derogatory manner. A child will disregard the fact that too much sweets are bad for the teeth, and will insist on having them if they so desire. Here, it is the parent or guardian that acts as the intellect for the child, by protecting the child from their own desires and lower self (hawā).  A spoiled child, unfortunately, is deprived of such a guardian, and in a sense grows up with a malfunctioning ‘intellect.’ This relates to appearances and realities. It may appear to be kinder if someone does as their child wants, or it may seem as if disciplining children requires a lack of love since someone truly loving their children won’t be able to properly discipline. The reality, however, is that true love and kindness is shown by securing for the child what’s truly in their long-term benefit. And hence the Prophet (saws) said:

“No father had given his child anything better than good manners.”

Fathers are mentioned here not because they are somehow better than mothers, but to stress the fact that the onus of the education of children primarily falls on fathers, possibly due to the cost factor involved, and in Islam, all financial obligations are placed on fathers. So this is something worthy to be kept in mind when we think about the education of our children; do we simply want them to store academic information and become skilled employees, or do we at the same time want to make them better humans and ultimately better servants of God?

Coming back to al-Ghazālī, adults, even those who have had a good upbringing, face two opposing forces from within. They have their bodily inclinations, including the need for food and drink etc…all of which if a person engages in without restraint will not only lead to negative consequences in this life, but will lead to the destruction of their hereafter (ākhira). The intellect then, fights back, and recognizes the danger in continuously and unrestrictedly fulfilling such desires, aware of the risk this poses to one’s hereafter (ākhira). This prevention of the self from acting out its desires results in the need for patience.

Physical and Spiritual/Psychological

Patience is then divided into two broad non-exclusive categories: physical and spiritual/psychological.

Sometimes we have to be patient physically; for example, when we find ourselves in situations having to perform physically demanding tasks. Other times, it is not so much as us doing something, but more of tolerating something done to us; this is characterized by what the Muslims went through for thirteen years in Mecca.

More frequently however, the need to show patience at a more spiritual or psychological level is demanded of us. This is the battle of the two forces of the intellect and bodily inclinations as mentioned above.

What this means is that patience is not the absence of ill-feelings or internal unrest. Rather, it is resisting the temptation to give in to such feelings and to avoid translating them into action. Other times, it is persevering through difficult times when we may not be able to change a situation we’re in. A good example of this is when the Prophet ﷺ lost his son Ibrāhīm. He said:

“The eyes send their tears and the heart is saddened, but we do not say anything except what pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us.”

The Elevated Status of the Patient

In several verses Allah praises patience. Indeed such an elevated status is divine acceptance of the difficulty faced by people who are patient.  One hadith will suffice here. The Prophet ﷺ said:

“Patience is half of faith (īmān).”

This is because one cannot be a believer except by abstaining from certain actions, statements and beliefs, while at the same time affirming others. Abstention from such actions requires patience, as does the performance of other actions. In that sense, all of īmān would be comprised of patience, so why did the Prophet ﷺ mention patience as forming half of faith? The answer lies in the fact that some of the statements, actions or beliefs may already seem distasteful to someone. Similarly, those things that one must engage in as part of his faith may already seem enjoyable to him. Hence, abstaining from them or engaging in them, will not require patience as the intellect and the bodily inclination are in agreement here.

Difficult times is not always a sign of sin

While it is no doubt a good thing to use a time of difficulty for introspection and take account of oneself, it is also worth remembering that the mere fact that we may be going through difficult or troubling times in our lives is not necessarily a result of sin. This verse states that everyone, be they sinners or righteous, will all face testing times, and when it happens, it’s up to them to use it to their advantage.

Following last year’s launch of our revamped website, our Authors strove to cultivate a virtual mosque: answering fiqh (law) questions on pressing topics such as through the “Islam and the Internet” series, giving nasiha on building excellent character through articles such as the “How to Achieve Tranquility of the Heart” series, and sparking rich discussions about culture through articles such as the Balancing Arabization series. In 2011, VirtualMosque.com launched an advice corner with dedicated counselors to answer your questions, we saw our first article authored entirely by you, the readers, on “Inspiring our Children to Pray,” launched our Twitter and Facebook accounts, and continued to give voice to inspiring conver(t)sations, from students in NYU to the incredible story of brother Wudhu Al-Amin. Any reflection on the past year would be remiss without a mention of our continued mourning of the unjust killing of Shaykh Emad Effad in Egypt, rahimuallah, reminding us that the struggle for justice and dignity never ceases. May we be inspired by the legacy of all great believers who came before us, and build a legacy of our own that shines with mercy, light and benefit to all humanity. The following is a list of 30 articles that were found to resonate most strongly with our readers.  It is undoubtedly an incomplete list. What article sticks out in your memory from the past year? Leave a comment to let us know!

Courage Under Fire

Read more articles about the Ummah here

 Why do people leave each other? & People leave each other. But do they return? – Reflections on grief, loss and disappointment that sparked an outpouring of responses appreciating the counsel to free oneself of worldly attachments.

Message from Cairo – One  of the first of continued articles testifying first hand or reflecting and encouraging solidarity with the brave citizens of the Arab Spring.

The Legend of Captain Jack: From Birdy to Sparrow – An analysis of the real history of “Captain Jack” from the popular film “Pirates of the Caribbean” reveals a stunning story of conversion to Islam dating from the 16^th. C.

Wifehood and motherhood are not the only ways to paradise – A critique of the messages the community sends single sisters, and a powerful reminder that Allah (swt) did NOT create women solely for the sake of wifehood or motherhood.

The Accident – The survival from a terrifying, near-death experience by the author reminds us that there is no such thing as “luck” and how to be prepared to face tribulation.

Keeping it Real, Keeping it Relevant

Read more articles about Society here

Changing a New Muslims Name: Custom or Religion? – One article in a significant multi-part series urging for the balancing of Arabization  when practicing Islam. It analyzes a number of practical topics faced by many, especially converts.

Distance in Marriage – One of the inaugural articles by “VMCounselors” providing specific, practical advice on how to save a marriage facing deep divisions.

From Facebook to God’s Book – Analyzes why many of us have an addictive relationship to social media as means to inspire us to have a much greater relationship with our friends in the Qur’an instead.

Question on Intercourse – A sensitive question addressed directly.  A healthy sex life within the bounds of marriage is noted as important in order to battle with an increasingly sexualized and pornified society. 

Someone Had to Say it!

Read more articles about Society here

  Being Religious Without Being A Jerk – An urgent reminder to the community that there is nothing that has gentleness except that it is beautified, and nothing that has harshness except that it becomes ugly.

Smiling and Saying Salaam -An inspiring call for each of us to BE the ones that spark joy and brotherhood wherever we go by smiling and saying salaam to one another.

12 Tips for the Convert Muslim – A dozen succinct tips stemming from hard-won wisdom of first-hand experience – relevant for converts and non-converts alike!

Does Islam Force Itself Upon Others? – A refutation of one of the most common, yet groundless, accusations being made against Islam utilizing cross-textual analysis.

Supplicating

Read more articles on Du`a’ here

 Effectively Planning Your Du`a’ – Inspiring us to plan as carefully for our personal supplications to God as we do for other important things in our life such as job interviews or selecting our spouse.

A Sacred Conversation – Explaining the power of turning to ask from Allah at that time of the night when we can finally fully relax – when work ends, traffic sleeps, and silence is the only sound.

A Gift for the 27th Night: Ramadan Du’a’ with English Translation – A beautiful audio clip with translation for those of us who long so deeply to understand the clearly passionate and sincere du’a’s pouring through the speakers during Ramadan.

Salah: Life’s Forgotten Purpose – The importance of remembering prayer: We feed our bodies, because if we didn’t, we’d die. But why do so many of us starve our souls, forgetting that if we are not praying, our soul is dead?

Love & the Heart

Read more articles on Relationships here

  Al-Jabbar: Mending the Broken Hearts – One article in a popular series on achieving tranquility in the heart. Here, an exploration of ho Allah is Al-Jabbar – the One who is able to restore and mend what is broken. n someone else is faced with such a time of monumental hardship and change.

Take Back Your Heart – A reminder that when you reach rock bottom in the ocean of dunya – you can either drown – or you can gather pearls and rise back up by freeing your heart.

The Content of Character

Read more articles on Personal Development here

How does one soften their heart? – A practical list of actions to take in order to reach a heart brimming over with a sweetness of faith, mercy, and humility.

Thoughts on Parenting – How to bring your child up to be strong and therefore courageous. To know what is right and what is wrong and therefore be trustworthy. To be charismatic – and inspirational even!

30 Reasons to Avoid Being Angry and Argumentative -While it is natural and even our right to disagree and think critically, how to do so while maintaining a dignified and generous spirit and avoiding abrasiveness or condescension.

The Power of Words – From hot tears of pain to relief at a small kindness, a short, powerful personal story reminding us of the importance to wield the power of our words with kindness and wisdom.

In the Footsteps of the Righteous

Read more articles on Islamic Studies here

A Letter to the Aspiring Western Student of Islam – Advice for those who dream of escaping from the rat race and empty materialism of modern, fast-food culture and traveling to a traditional land of Islam.

Envisioning our Beloved – Considering how, when we love someone, we crave to know every detail of their waking (and perhaps even sleeping!) lives – and applying this towards better knowing our Prophet.

The Prophet and Food – Looking at the Prophetic example in food, especially in a time when many Americans and other people of opportunity throughout the world are dying from diet-related diseases.

Ten Principles for Those Seeking the Path of Allah– A carefully translated and abridged text by Webb Translators of Imam Ghazali’s advice to those on a path to God.

In order to draw our attention to the importance and grandeur of certain things, and increase our appreciation of them, Allah subhanahu wa ta`ala (exalted is He) honors objects of His creation by swearing by them in the Qur’an. Amongst these objects are the moon, the stars, the sun, the night, the day, the heavens, the earth, time immemorial, the dawn, and the ten nights. Allah (swt) says:

“By the dawn and the ten nights…” (89:1-2)

In his tafsir (exegesis), Ibn Kathīr rahimahu allah (may God have mercy on him), mentions that the above verse is referring to the first ten days of Dhu’l-Ḥijjah, the last month of the Islamic lunar calendar.

What is the significance of these ten days?