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Wasat
No
Doubt:
God,
Religion,
&
Politics
in
the
Modern
World
Student
Notes
INTRODUCTION
Some
questions
about
Islam
deal
with
issues
that
even
qualified
scholars
have
not
studied.
In
the
Islamic
world,
we
are
not
taught
issues
of
modernity.
We
are
not
taught
about
liberalism,
secularism,
and
feminism.
Rather,
we
study
the
same
curriculum
that
was
taught
hundreds
of
years
ago.
Therefore,
the
scholars
who
study
in
the
East
sometimes
ignore
the
questions
of
today.
This
class
does
not
deal
with
the
classical
controversies
of
Islamic
Law
but
rather
with
modern
theological
issues.
4.
Feminism
Is
there
such
a
thing
as
Islamic
feminism?
Are
men
and
women
really
equal?
Issues
of
sexuality,
LGBT,
and
same
sex-union
will
be
discusses.
How
do
I
deal
with
my
gay
coworker
who
supports
Muslim
rights
and
Palestine?
Liberalism
as
a
political
and
social
construct:
do
we
use
liberalism
to
our
advantage
because
we
truly
believe
in
it,
or
do
we
use
it
in
a
hypocritical
manner?
For
example,
women
say,
I
have
a
right
to
dress
how
I
want.
We
use
this
to
support
hijab
but
not
for
woman
who
wear
very
little
clothing.
5.
Divine
Law
and
modern
governance
Which
takes
precedence?
Loyalty
to
the
Ummah
or
loyalty
to
the
nation
state?
What
if
we
live
in
a
country
that
is
opposed
to
Islamic
countries
both
socially
and
militarily?
ISIS
may
argue
that
it
is
haram
to
be
a
Muslim
and
an
American.
Some
will
even
say
it
is
kufr
if
we
are
part
of
the
system.
How
do
we
respond?
INTRODUCTION
How
do
we
as
Muslims
deal
with
differing
groups
within
the
tradition?
How
fanatical
must
we
be
to
our
own
tradition?
We
must
draw
a
line
somewhere.
1.1
|
A
CHRONOLOGICAL
OVERVIEW
OF
ISLAMIC
THEOLOGY
KEY
TERMS:
IMAN,
KUFR,
&
ISLAM
Iblis
technically
believes
in
Allah
(swt),
the
Day
of
Judgment,
and
the
Prophets.
But
he
is
obviously
not
a
Muslim.
Why
not?
What
is
the
difference
between
the
3
terms
above?
Does
Iman
go
up
and
down
or
is
it
stagnant?
When
does
a
Muslim
become
a
Kaafir?
Look
at
ISIS,
al-Qaida,
etc.
They
are
killing
other
Muslims
in
the
name
of
Islam,
claiming
they
are
not
Muslim.
PREDESTINATION
(QADR)
Qadr
has
existed
in
the
past,
currently
exists,
and
will
continue
to
exist
until
the
Day
of
Judgment.
It
is
one
of
the
mysteries
that
the
human
mind
is
so
interested
in;
but
we
can
never
truly
understand
it.
If
everything
is
predetermined,
do
we
have
free
will?
Qadr
goes
back
to
Adam
and
Iblis.
Adam
blamed
himself,
while
Iblis
blamed
Allah
and
Qadr.
Iblis
argued
that
if
everything
is
predetermined,
then
its
not
my
fault.
Sunnis
believe
in
Qadr,
as
it
is
one
of
the
6
pillars
of
faith.
There
are
other
Muslim
groups
who
do
not
believe
in
Qadr.
PILLARS
OF
IMAN
Non-Sunni
groups
dont
believe
in
6
pillars
of
Iman.
What
are
the
rights
of
the
Prophets
over
us?
What
is
the
difference
between
Prophets
and
Messengers?
How
do
we
know
the
characteristics
of
Prophets?
How
many
books
were
revealed?
How
do
we
view
the
other
books
that
have
been
distorted?
Can
we
read
their
books?
Do
Heaven
and
Hell
exist
right
now?
These
are
all
classical
controversies.
COMPANIONS
AND
RIGHTEOUS
PEOPLE
Sahabah
The
most
righteous
of
the
righteous
are
the
Sahaba,
according
to
the
Sunni
Doctrine.
Non-
Sunnis
dont
necessarily
believe
this;
some
will
even
call
some
Sahabah
non-Muslims.
What
is
the
definition
of
a
Sahabi?
What
are
the
levels?
What
are
their
rights?
Awliya
Saliheen
How
do
we
understand
the
concept
of
awliya
and
walis?
What
are
there
rights?
Some
mystical
groups
really
emphasize
this
point
and
the
importance
of
having
a
relationship
with
a
wali.
They
believe
a
wali
can
work
miracles.
Some
consider
the
wali
the
only
means
of
salvation
while
other
groups
scoff
at
this
idea.
LEADERSHIP
IN
ISLAM
Goes
back
to
the
day
when
the
Prophet
(SAW)
died.
To
this
day,
we
deal
with
this
controversy,
especially
after
the
Arab
Spring.
What
is
the
role
of
the
Khalifah?
Is
he
humanly
or
divinely
appointed?
What
is
his
authority?
Is
he
fallible
or
infallible?
What
obedience
is
required
to
the
leaders?
Is
it
a
theological
obligation
to
obey?
Mainstream
Sunni
scholars
say
that
Muslims
should
obey
the
rulers
based
on
the
evidence
of
hadith.
This
is
used
in
our
world
to
tell
Muslims
not
to
rebel
against
their
rulers.
Some
scholars
will
justify
fighting
the
rulers,
quoting
other
ahadith.
INNOVATIONS
(BIDAH)
What
is
an
innovation?
How
do
we
define
bidah?
What
are
the
categories
and
types
of
innovations?
Who
gest
to
define
what
is
an
innovation?
There
were
hundreds
of
different
theologies
that
sprang
forth
over
the
last
fourteen
centuries.
Only
a
few
of
those
remain
in
some
fashion
or
form.
KHAWARIJ
This
group
considered
all
obligations
to
be
a
necessary
part
of
Islam.
Therefore,
all
major
sins
negate
ones
faith
(i.e.
one
major
sin
=
non-Muslim).
You
are
considered
a
kaffir
if
you
commit
even
one
major
sin.
This
group
was
very
militant
and
fanatical,
constantly
rebelling
against
the
Kaliphas
while
harassing
and
killing
other
Muslims.
Existing
group
today
is
the
Ibadiyya,
which
is
present
in
Oman
and
parts
of
Algeria.
They
are
more
pacifistic
than
the
classical
khawarij.
Their
population
is
roughly
1.5
million
people.
MUTAZILA:
This
group
has
a
unique
definition
of
Tawheed.
A
major
sinner
is
neither
Muslim
nor
non-
Muslim
(station
in
between
the
two).
Gods
justice
entailed
complete
free-will
(Does
Allah
not
know?
Or
does
He
know
but
not
control?).
No
forgiveness
for
a
major
sinner
who
dies
without
repenting.
This
group
was
very
popular
in
the
3rd
century;
the
Khalipha
at
the
time
belonged
to
this
group
and
made
it
the
official
state
religion.
This
group
more
or
less
disappeared,
but
continues
to
influence
other
strands
of
Islam.
It
doesnt
exists
as
a
separate
group,
but
most
key
doctrines
have
been
absorbed
by
the
Zaydis,
Ibadis,
and
Twelver
Shiites.
ZAYDIS
(FIVER):
These
are
the
Fiver
branch
of
Shiism.
They
are
in
between
Sunnis
and
Shiites
in
their
beliefs.
It
remains
the
only
group
in
the
entire
Ummah
in
which
Sunnis
consider
them
to
be
Shiite,
and
Shiites
considered
those
people
to
be
Sunni.
They
believed
that
any
righteous
son
of
the
Family
of
the
Prophet
can
be
an
Imam;
but
no
supernatural
powers
were
given
to
him.
They
were
respectful
of
the
Companions,
including
Abu
Bakr
and
Umar.
It
only
exits
in
specific
tribes
and
locations
of
Yemen.
Their
population
is
roughly
9.5
million.
Houthi
rebels
are
Zaydis.
TWELVER
SHIISM:
Belief
in
the
necessity
of
twelve
divinely
appointed
infallible
(masum)
Imams.
Final
Imam
is
in
occultation.
Companions
who
are
deemed
to
have
opposed
Ali
are
not
given
theological
respect.
Existing
all
over
the
Muslim
world,
with
large
concentrations
in
Iran,
Iraq,
India,
and
Pakistan.
Population
is
estimated
to
be
150
million,
comprising
roughly
15%
of
Ummah.
ISMAILISM:
Considered
the
Sevener
branch
of
Shiism.
This
group
rejects
Islamic
law.
They
do
not
have
haram
and
halal,
do
not
have
the
ritual
of
the
5
prayers,
no
fasting
in
Ramadan,
no
Hajj.
Most
of
the
Muslim
world
would
consider
them
non-Muslim,
but
people
who
follow
this
branch
consider
themselves
to
be
Muslim.
Many
branches
of
this
group
exist,
primarily
the
Nizari
Aga
Khanis
and
the
Mustali
Bohris.
Population
is
15
million
and
1
million,
respectively.
SUNNI:
Characterized
by
six
pillars
of
faith
(in
particular:
Qadr),
respect
for
the
Companions
of
the
Prophet
(SAW),
and
affirming
the
legal
status
and
preservation
of
hadith.
From
the
classical
developments
within
Sunnism,
three
are
considered
to
be
three
in
existence:
Athari,
Ashari,
and
Maturidi.
Major
points
of
difference
are
understanding
the
Divine
Attributes,
the
specifics
of
Qadr
(all
affirm
Allahs
predestination
of
events),
and
miscellaneous
issues.
From
these
three,
various
trends
have
emerged
that
deal
with
politics
(or
lack
thereof),
spirituality,
theology,
and
legal
codes.
But
can
we
be
just
as
critical
of
our
own
selves?
Can
we
analyze
our
own
theology
and
separate
it
from
our
own
influences?
Are
we
so
certain
that
our
own
interpretations
are
valid?
6.)
ARGUMENTATION
Excessive
debates
by
people
who
are
not
qualified
can
cause
great
harm.
Argumentation
has
been
viewed
primarily
in
a
negative
manner
in
the
Quran
and
Sunnah.
Allah
(swt)
slightly
praises
argumentation
when
He
says:
And
do
not
argue
with
the
People
of
the
Scripture
except
in
a
way
that
is
best,
except
for
those
who
commit
injustice
among
them,
and
say,
"We
believe
in
that
which
has
been
revealed
to
us
and
revealed
to
you.
And
our
God
and
your
God
is
one;
and
we
are
Muslims
[in
submission]
to
Him."
(29:46)
Argumentation,
in
person
or
online,
can
lead
to
doubts
and
serious
conflicts.
It
is
not
befitting
of
Muslims
to
engage
in
argumentation,
especially
if
they
are
not
qualified
and/or
the
one
whom
they
are
arguing
with
is
not
interested
in
the
truth.
The
Rasul
(SAW)
stated,
Never
has
a
nation
gone
astray,
after
have
been
guided,
except
that
they
were
prone
to
excessive
argumentation.
(al-Tirmidhi)
7.)
GEOGRAPHICAL
CLIMATE
This
refers
to
the
dominant
ideas,
trends,
etc.
that
form
the
intellectual
climate
of
a
region.
Classical
Islam
For
example,
in
classical
Islam,
Kufa
was
always
anti-Umayyad
due
to
tribal
and
ethnic
reasons.
Therefore,
it
is
not
a
coincidence
that
Shiism
arose
and
was
centered
in
Kufa,
as
it
provided
a
theological
reason
to
oppose
the
Umayyad
dynasty.
Bassra
is
known
for
their
remnants
of
previous
civilizations,
such
as
mysticism
and
asceticism.
This
provided
the
basis
for
Sufism.
It
is
not
a
coincidence
that
Sufism
arose
from
a
mystical
society
and
thrived
among
a
people
of
story-tellers.
In
Baghdad,
the
Abbasis
became
involved
with
scientific
works
of
Plato
and
Aristotle,
viewing
themselves
as
intellectual.
Therefore,
it
is
logical
that
Mutazlism
arose
from
Baghdad.
Modern
Day
It
is
not
a
coincidence
that
Islamic
feminism,
same
sex
marriage,
etc.
are
primarily
Western
phenomenon.
We
are
susceptible
to
absorbing
the
influences
of
the
culture
around
us.
1.4
|
HADITH
OF
73
VARIOUS
NARRATIONS
Every
Muslim
has
heard
of
this
hadith.
It
is
not
in
Bukhari
or
Muslim
(not
at
that
level
of
authenticity),
but
it
is
still
considered
authentic
and
found
in
other
collections
of
hadith.
It
is
also
reported
by
over
10
different
Sahaba
with
various
wording.
1.)
Version
Of
Abu
Hurayra:
Abu
Hurayra
narrates
the
Rasul
(SAW)
said
that
the
ummah
will
be
divided
into
73
groups,
but
nothing
about
guided
or
misguided.
[al-Tirmidhi,
Abu
Dawud,
and
Ahmad).
2.)
Version
Of
Muawiya
B.
Abi
Sufyan
[Abu
Dawud]
&
Awf
B.
Malik
[Ibn
Majah]
&
Anas
B.
Malik
[Ibn
Majah]
The
ummah
will
be
divided
into
73
groups:
72
will
go
to
Hell,
and
one
to
Heaven,
which
is
the
group
(al-jamaah).
3.
Version
of
Abdullah
b.
Amr
When
the
Prophet
(SAW)
is
asked
which
group,
he
replies,
What
I
am
upon,
and
my
Companions
[al-Tirmidhi]
(SAW).
Anyone
who
says
they
are
kaffir
is
rejecting
what
the
Prophet
(SAW)
said
as
he
very
clearly
established
a
connection
with
all
of
those
people.
All
73
groups
of
Muslims
and
all
of
these
individuals
have
rights
over
us:
e.g.
returning
the
salaam,
visiting
the
sick,
attending
funerals,
accepting
invitations,
saying
yarhamuka
Allah
to
the
one
who
sneezes,
etc.
Secondly,
although
they
are
Muslim,
they
have
done
something
that
has
made
them
different
from
the
one
group.
Historically,
people
have
understood
this
to
mean
a
major
difference
of
theology.
For
example,
someone
who
denies
Qadr
would
be
in
a
different
group
and
someone
who
says
the
Sahabah
are
not
righteous
would
comprise
a
different
group,
etc.
Thirdly,
scholars
have
elaborated
on
what
exactly
constitutes
iftiraq.
In
other
words,
what
makes
a
sect
a
sect,
and
what
differences
of
opinions
can
be
tolerated?
Minor
disagreements
do
not
make
a
different
firqah.
The
Sahaba
themselves
had
a
different
understanding
of
haram
and
halal.
The
Sahabah
had
different
opinions
on
various
issues.
For
example,
did
the
Prophet
(SAW)
see
Allah
(swt)?
The
Sahaba
did
not
consider
those
who
held
a
different
opinion
to
be
kaffir.
Differences
in
legal
schools/fiqh
were
tolerated
and
did
not
create
a
different
group.
Minor
differences
of
a
theological
nature
were
also
tolerated
and
did
not
create
a
different
group
either.
10
Sahabah,
etc.
The
differences
are
trivial.
All
other
movements
comprise
roughly
10-15%
of
Muslims.
The
bulk
of
the
Ummah
is
rightly
guided
and
not
misguided,
blessed
and
not
cursed.
This
is
the
logical
conclusion.
It
is
a
necessary
corollary
to
the
principle
that
Muhammad
(SAW)
is
the
final
messenger.
The
notion
that
the
majority
of
the
Muslims
are
misguided
would
necessitate
a
new
Prophet.
However,
Prophet
Muhammad
(SAW)
is
the
last
messenger.
The
bulk
of
Ummah
has
been
and
always
will
be
rightly
guided
(in
terms
of
belief
and
Islamic
concepts)
and
will
go
to
Jannah.
If
you
think
the
majority
of
the
ummah
is
misguided,
then
you
are
misguided.
It
is
not
necessarily
true
that
each
and
every
member
of
those
other
groups
is
going
to
Hell.
Rather,
the
Rasul
(SAW)
could
be
speaking
in
a
general
manner.
For
example,
when
the
Prophet
said
that
whoever
drinks
alcohol
will
have
Allahs
curse
on
him,
one
has
to
take
into
account
that
this
person
could
repent,
and
Allah
can
forgive
this
person.
Maybe
these
other
sects
will
be
forgiven
due
to
their
ignorance.
These
people
may
genuinely
believe
that
Allah
(swt)
and
His
Messenger
(SAW)
want
them
to
believe
and
behave
in
the
way
that
they
do;
they
may
genuinely
love
Allah
and
His
Messenger.
Do
not
equate
these
people
with
individuals
who
never
wanted
to
obey
and
worship
Allah
in
the
first
place.
Believing
in
the
correct
creed
is
what
its
all
about
then?
Instead
of
being
full
of
hatred
and
anger,
let
Allah
be
the
judge.
We
have
the
right
to
kindly
correct
and
oppose,
but
ultimately,
Allah
is
the
ultimate
judge
who
judges
actions
based
on
the
intention.
It
is
not
befitting
that
any
two
people
who
love
the
Prophet
(SAW)
to
hate
each
other
so
much,
regardless
of
their
differences.
Also,
we
must
never
assume
that
we
are
better
than
another
Muslim.
This
arrogance
is
a
great
sin.
What
if
we
have
other
deficiencies
in
our
religion,
whether
it
is
in
our
theology,
ibadaat
(ritual
worship),
and
11
akhlaaq
(character)
that
are
more
severe
in
the
Eyes
of
Allah
(Swt)?
Therefore,
we
can
never
judge
anothers
person.
If
you
think
you
are
better
than
another
Muslim,
then
automatically,
you
are
not
better
than
that
Muslim.
1.5
|
RELEVANCE
OF
CLASSICAL
DIVISIONS
Building
Masajids/Schools
Teaching
Theology
12
Looking
at
the
American
context
in
modern
times,
we
need
to
understand
the
different
circles
of
cooperation.
How
open
or
how
restrictive
our
circle
of
cooperation
is
depends
on
the
context.
The
smallest
circle
would
be
for
something
like
teaching
theology
to
our
children.
We
have
every
right
to
be
particular
in
this
aspect
since
we
want
orthodoxy
and
the
true
Sunnah
of
the
Prophet
(SAW).
We
are
not
going
to
compromise
on
these
principles
because
we
want
our
children
to
learn
the
deen
correctly.
However,
it
would
be
best
to
expand
this
circle
when
it
comes
to
building
a
masjid
or
school.
We
cannot
prevent
someone
from
another
group
from
praying
in
a
certain
masjid
because
ultimately
the
masjid
belongs
to
Allah.
We
should
allow
for
healthy
differences
of
opinions
even
if
we
do
not
agree
with
them.
For
larger
issues,
such
as
fighting
Islamaphobia,
standing
with
Palestine,
etc.,
it
is
appropriate
to
expand
our
circle
of
cooperation
even
further.
We
can
(and
should)
work
with
Muslims
of
different
aqeedah
or
even
non-Muslims
on
these
issues.
Just
because
we
cooperate
with
an
individual
on
one
issue
does
not
mean
we
agree
with
that
person
on
every
matter.
13
2.1 | ATHEISM
INTRODUCTION
TO
ATHEISM
The
first
clear-cut
atheist
dates
back
to
the
17th
century.
Even
some
Greek
philosophers
questioned
the
fables
of
Greek
gods
while
others
put
forth
philosophies
that
did
not
take
into
consideration
any
Divine
Powers.
With
the
rise
of
the
Reformation,
the
power
of
the
Church
declined
as
Enlightenment
philosophers
removed
religion
and
God
from
the
public
sphere.
The
belief
in
science
and
pure
rationality
began
to
spread,
especially
with
the
scientific
discoveries
of
Newton
and
Galileo.
These
individuals
tried
to
understand
the
worlds
phenomena
without
linking
them
to
God.
When
science
was
proven
right,
the
church
was
proven
wrong,
serving
as
a
precursor
to
atheism
and
agnosticism.
Atheism
is
the
flat
out
rejection
of
God
while
agnosticism
is
skepticism
in
God.
In
the
Muslims
world,
we
never
had
a
problem
explaining
natural
phenomena
because
Allah
(swt)
created
them.
Muslims
never
burned
physicists
at
the
stake
because
the
religious
scholars
understood
their
role
and
scientists
understood
their
role.
Only
the
western
world
took
the
path
of
atheism
and
agnosticism.
These
mentalities
came
about
during
the
post
reformation
and
post
renaissance
period
in
Europe.
If
atheism
is
present
in
any
eastern
land,
it
is
generally
a
small
phenomenon
and
is
usually
imported
by
individuals
who
studied
in
the
west.
Percy
Shelley
Percy
Shelley
(d.
1822)
wrote
the
first
English
work
on
atheism
entitled
The
Necessity
of
Atheism.
This
book
was
so
scandalous
that
Shelley
was
expelled
from
Oxford
University.
Considering
that
this
occurred
barely
200
years
ago,
one
realizes
how
much
has
changed
in
terms
of
social
customs
and
morality
in
the
western
world.
Percy
was
the
husband
of
Mary
Shelley
who
authored
Frankenstein.
14
Ludwig
Feuerbach
The
German
philosopher
Ludwig
Feuerbach
(d.
1872)
argued
that
theology
was
anthropology.
Theology
is
the
study
of
God
while
anthropology
is
the
study
of
culture
and
man.
So,
he
argued
that
the
study
of
God
is
the
study
of
man.
That
is,
if
you
study
what
any
society
says
about
its
God,
you
will
understand
that
society
more
than
you
understand
that
God.
Feuerbach
influenced
an
entire
generation
of
atheists
such
as
Karl
Marx,
Schopenhauer,
and
Friedrich
Nietzsche.
Nietzsche
Nietzsche
wrote
one
of
the
most
blasphemous
texts
of
his
time,
saying
that
God
is
dead.
The
story,
entitled
The
Gay
Science
(The
Enlightened
Science),
portrays
a
mad
man
who
enters
a
town
with
a
torch
looking
for
God.
Everyone
gathers
around
him
and
mocks
him,
telling
him
to
go
find
God.
The
story
in
reality
portrays
the
mad
man
as
the
sane
individual
and
the
rejecters
of
God
as
the
lunatics.
Nietzsche
conveys
the
message
that
by
destroying
God,
you
have
destroyed
yourselves.
The
crime
of
killing
God
is
so
great
that
there
is
no
forgiveness
for
it.
What
is
left
of
reality?
Who
will
tell
you
what
is
the
truth?
What
is
morality?
There
is
no
purpose
of
existence
if
you
eliminate
God
from
your
paradigm.
Nietzsche
eventually
went
mad
himself,
and
men
in
white
coats
took
to
an
asylum
where
he
died.
Karl
Marx
Political
philosophers
had
their
own
ideas,
arguing
for
systems
of
governance
that
dont
have
any
morality.
Karl
Marx,
the
founder
of
communism,
argued
that
no
one
should
own
anything.
He
believed
that
you
should
not
have
any
property
and
that
everything
should
be
shared
between
everyone.
Such
a
system
would
even
endorse
sharing
your
wife!
Such
a
life
would
be
worse
than
the
life
of
an
animal
since
even
animals
have
property
and
fight
for
their
mates.
It
is
impossible
to
be
human
and
live
a
Marxist
life.
LATER
MOVEMENTS
Later
philosophers
toned
down
this
mentality
and
made
their
own
version
of
political
systems
based
on
pseudo-Marxism.
These
systems
took
over
large
areas
of
the
world
like
Russia
and
China,
giving
rise
to
atheism.
New
Atheism
New
atheism
argues
that
society
shouldnt
tolerate
religion
and
that
it
should
try
its
best
to
eliminate
religion
as
a
whole.
This
strand
has
taken
over
as
the
most
dominant
strand
of
atheism.
The
fundamental
atheist
militia
is
just
as
bigoted
and
just
as
dangerous
as
the
groups
whom
they
claim
to
oppose.
3
most
prominent
figures
of
this
movement:
1.)
Christopher
Hedges
2.)
Sam
Harris
3.)
Richard
Dawkins
New
atheism
claims
that
religion
is
the
most
potent
and
sinister
evil
of
mankind.
The
presumption
of
western
dominance
and
superiority
is
quite
evident
in
new
atheism.
They
believe
that
anyone
who
wants
to
be
successful
needs
to
get
rid
of
religion.
15
Sam
Harris
justifies
torture
saying
that
people
with
Muslim-like
appearances
should
be
profiled.
However,
Islam
is
the
most
ethnically
diverse
population.
He
also
argues
that
when
Muslim
countries
get
nuclear
weapons,
the
U.S.
will
be
on
the
brink
of
destruction.
The
only
way
to
ensure
our
own
survival
is
to
attack
those
countries
with
nuclear
weapons
first.
He
goes
on
to
say
that
it
would
be
an
unthinkable
crime,
but
it
may
be
the
only
course
16
of
action
available
to
us
considering
what
those
Islamists
believe.
We
step
back
and
ask
ourselves,
how
is
this
rational?
The
worldview
of
New
Atheists
remains
racists
and
delusional
as
they
stereotype
others
in
modern
language.
They
must
preserve
their
way
of
life
by
subjugating
the
Muslim
world.
Their
great
great
grandfathers
would
justify
colonialism
based
on
skin
color,
arguing
that
because
they
have
white
skin,
they
can
oppress
non-whites.
It
is
the
same
mentality
but
in
different
language.
Instead
of
white
superiority,
they
talk
about
modernity.
Instead
of
Christian,
it
is
democracy.
Because
we
are
the
most
advanced
and
democratic,
we
can
bomb
others
and
force
democracy
down
their
throats.
Theodicy
Theodicy
attempts
to
justify
the
existence
of
evil
even
though
God
exists.
Scholars
have
talked
about
this
issue
for
thousands
of
years.
As
Muslims
who
follow
the
Quran
and
Sunnah,
we
believe
there
can
be
several
reasons
behind
the
existence
of
pain
and
suffering:
1. To
combat
them
with
mercy
and
compassion
You
need
some
suffering
to
bring
about
compassion.
You
need
some
evil
to
bring
about
good.
If
there
is
no
hunger,
how
can
there
be
generosity?
If
there
is
no
pain,
how
can
there
be
compassion?
If
there
were
no
poor
people,
how
can
you
give
sadaqah?
2. To
reconnect
us
with
Allah
(swt)
as
we
come
to
understand
our
own
reality
of
existence
Then
why,
when
Our
punishment
came
to
them,
did
they
not
humble
themselves?
But
their
hearts
became
hardened,
and
Satan
made
attractive
to
them
that
which
they
were
doing.
Surah
Al-Anam,
6:
43.
Pain
and
suffering
revives
our
spirituality
and
renews
our
faith.
The
joy
of
rediscovering
Allah
is
more
important
than
the
hardship.
3. To
raise
our
ranks,
a
concept
that
atheism
and
agnosticism
never
take
into
account
We
dont
know
the
end
result
of
the
child
who
died.
On
the
Day
of
Judgment,
the
ones
who
endured
hardship
with
patience
will
see
their
reward,
and
they
will
wish
they
had
more
calamities
in
the
dunya.
The
Rasul
(SAW)
said
that
when
Allah
(swt)
loves
a
person,
He
tests
them.
Such
tests
ultimately
elevate
our
status.
4. Many
times,
certain
evils
can
give
rise
to
immense
barakah
In
the
story
of
Musa
and
Khidr
in
Surah
Al-Kahf,
Allah
(swt)
mentions
3
stories.
In
each
story,
some
kind
of
calamity
occurs
(i.e.
the
boat
is
destroyed,
the
child
is
killed,
and
the
discovery
of
gold
is
delayed).
However,
the
end
results
clarify
why
such
evil
happened.
We
sometimes
dont
understand
the
wisdom
of
evil
until
later,
emphasizing
why
we
need
to
trust
Allah
(swt)
and
His
Divine
Decree
17
5. Allah
(swt)
can
put
us
through
pain
and
suffering
to
test
our
faith
People
who
question
the
wisdom
of
suffering
want
this
world
to
be
Jannah,
and
the
main
premise
of
the
atheist
is,
why
isnt
this
world
a
Jannah?
We
need
to
understand
that
this
world
is
a
stepping-stone
to
Jannah
Do
people
think
that
they
will
be
left
alone
because
they
say:
"We
believe,"
and
will
not
be
tested?
Surah
Al-Ankabut,
29:2
6. Evil
can
show
us
our
own
mortality,
the
existence
of
a
higher
being,
and
how
God
is
above
us
Pain
and
suffering
are
disciplinary
reminders
that
we
are
mortals.
Allah
(swt)
created
life
and
death
in
order
to
test
us
in
terms
of
our
deeds.
We
are
not
gods,
but
rather,
we
are
at
the
mercy
of
the
Creator.
7. The
result
of
our
own
sins
Evil
is
not
ascribed
to
Allah.
In
a
hadith
in
Sahih
Bukhari,
the
Rasul
(SAW)
said,
Evil
is
not
ascribed
to
You
(Allah).
Evil
has
appeared
on
land
and
sea
because
of
what
the
hands
of
men
have
earned
(by
oppression
and
evil
deeds,
etc.),
that
Allah
may
make
them
taste
a
part
of
that
which
they
have
done,
in
order
that
they
may
return
(by
repenting
to
Allah,
and
begging
His
Pardon).
Surah
Ar-Rum,
30:41
8. Opportunity
for
moral
growth
and
spiritual
fulfillment
In
the
process,
you
become
pure
by
combatting
evil
and
coming
closer
to
Allah
and
achieving
the
land
of
no
evil,
a
place
of
Dar-u-Salam.
When
prominent
atheists
deny
the
existence
of
God
based
on
the
existence
of
evil,
there
remains
a
huge
logical
fallacy.
The
existence
of
evil
has
absolutely
nothing
to
do
with
the
existence
of
God.
Rather,
it
deals
with
an
attribute
of
God
and
trying
to
understand
how
God
deals
with
His
creation.
If
we
dont
understand
an
attribute
of
God,
that
does
not
deny
His
existence.
18
19
Plotinus
considered
God
to
be
the
ultimate
perfection
of
Good
and
Beauty.
Augustine
of
Hippo
said,
Who
made
these
beautiful
changeable
things,
if
not
one
who
is
beautiful
and
unchangeable?
Richard
Swinburne
explains
that
God
has
a
reason
to
create
a
beautiful
world
rather
than
an
ugly
one.
The
fact
that
the
world
is
beautiful
is
evidence
for
Gods
existence.
The
Rasul
(SAW)
said
in
a
hadith,
Verily,
Allah
is
Beautiful
and
He
loves
beauty.
OTHER
ARGUMENTS:
The
Ontological
Argument
Pascals
wager
(The
Pragmatic
Argument):
the
only
loss
would
be
to
disbelieve
in
God.
The
only
win
would
be
to
believe
in
God.
The
Cosmological
argument
recently
resurrected
by
William
Kenneth
The
Existence
of
Miracles:
As
Muslims,
we
can
agree
with
this
argument.
People
who
deny
existence
of
God
will
deny
the
existence
of
miracles.
20
Were
they
created
from
nothing?
Or
are
they
themselves
the
creators?
Surah
AlTur,
52:35
Allah
explicitly
asks
us,
where
do
you
think
you
came
from?
Are
they
themselves
the
creators
of
themselves?
There
are
only
three
logical
arguments
to
our
existence:
1.)
We
came
from
nothing
2.)
We
came
from
ourselves
3.)
We
came
from
someone
higher
and
more
powerful
than
ourselves.
The
notion
that
we
came
from
nothing
was
so
nonsensical
and
illogical
for
the
bulk
of
human
history,
that
Allah
asks
the
question
and
does
not
even
answer
it.
It
is
the
height
of
arrogance
to
think
you
came
from
nothing.
This
is
the
fundamental
pillar
of
atheism.
This
is
the
creation
of
Allah!
So
then
show
mewhat
have
those
besides
Him
created?
Surah
Luqman,
31:11
This
verse
was
aimed
towards
the
polytheists,
but
it
can
also
be
applied
to
atheists.
So
take
a
good
look!
Do
you
find
any
flaw?
Then
look
again,
and
againand
your
eyes
will
become
tired
Surah
Al-Mulk,
67:3-4
21
Allah
(swt)
challenges
us
to
look
at
any
imperfection
in
His
creation.
We
see
that
everything
is
in
harmony,
and
that
there
are
no
flaws
in
His
creation.
Usually,
when
an
army
conquers
a
land,
the
invaded
people
will
hate
the
ways
of
their
conquerors,
preferring
the
ways
of
their
ancestors
instead.
Islam
is
the
only
exception.
It
is
one
of
Allahs
miracles
that
the
invaded
people
prefer
the
religion
of
its
Muslim
conquerors.
In
addition,
the
Quran
itself
is
a
living
miracle.
Simply
listening
to
Quran
soothes
our
hearts
even
though
we
may
not
understand
it.
Such
beautiful
words
cannot
be
the
speech
of
an
uneducated
illiterate
Bedouin
in
Arabia.
Even
non-Arabs
can
understand
how
powerful
the
message
is
when
listening
to
Quran.
The
preservation
of
Quran
is
also
a
miracle
in
addition
to
the
ease
of
memorizing
it.
This
is
the
fitra
that
Allah
created
mankind
upon
Surah
Al-Rum,
30:30
22
What
is
the
role
of
the
fitra
according
to
the
Quran
and
Sunnah?
Allah
(swt)
tells
us
that
He
created
mankind
upon
fitra.
The
Rasul
(SAW)
said,
Every
child
is
born
upon
the
fitra.
Then,
his
parents
covert
him
into
a
Christian,
Jew,
or
Sabian.
[Muttafaq
alayh].
Ibn
Taymiyyah
felt
that
the
fitra
in
another
faculty
that
can
be
just
as
important,
if
not
more,
than
the
intellect.
Just
like
vision
and
hearing,
the
fitra
is
another
faculty
that
Allah
has
blessed
us
with
and
embedded
inside
every
human
being.
Fitrah
gives
us
a
kind
of
conscious,
intuition,
and
spirituality.
We
naturally
feel
guilty
when
we
commit
a
sin
or
harm
another
human.
Fitrah
is
a
very
key
notion
in
our
religion
and
plays
a
very
important
role
in
the
existence
of
Allah
(swt).
The
fitrah
tells
us
very
clearly
that
there
is
a
Higher
Being
who
is
worthy
of
being
worshipped.
So,
the
proof
that
Allah
exists
is
already
embodied
in
the
child.
The
aql
has
a
limited
role,
and
we
cannot
extrapolate
the
minds
understanding
to
everything.
Atheists
took
reason
and
rational
to
be
the
solution
for
every
problem;
however,
this
mentality
is
incorrect
because
we
also
need
love,
truth,
mercy,
and
emotion
to
solve
certain
problems.
No
society
in
any
history
embraced
atheism.
Even
the
most
primitive
religions
and
tribes
in
the
middle
of
the
jungle
believed
in
God.
So,
why
does
mankind
feel
the
need
to
worship,
even
if
it
be
at
an
altar?
Because
the
fitrah
directs
us
to
believe
in
God.
The
one
who
rejects
Allah
has
chosen
to
destroy
his
fitrah
(the
Arabic
word
kafara
means
to
cover,
just
like
the
disbeliever
covers
up
his
fitra).
With
a
covered
fitra,
you
destroy
the
spiritual
heart
that
recognizes
the
signs
around
you.
So,
trying
to
argue
with
an
atheist
or
agnostic
is
like
arguing
with
someone
who
does
not
have
the
faculties
or
means
to
understand
the
evidence
and
proofs.
Its
like
trying
to
explain
Newtons
laws
to
a
lunatic
or
arguing
with
someone
about
the
existence
of
the
sun.
You
tell
them
the
sun
exists
while
it
is
shining
brightly
in
the
sky,
but
he
or
she
will
still
reject
the
sun.
The
existence
of
Allah
is
brighter
than
the
shining
sun.
The
atheist
and
agnostic
may
argue
that
there
is
no
evidence
to
prove
the
existence
of
God;
we
respond
by
saying
there
is
no
evidence
that
will
satisfy
YOU.
They
only
pretend
that
there
is
proof
that
will
satisfy
them.
Bani
Israel
told
Musa
(AS),
We
shall
never
believe
in
you
till
we
see
Allah
plainly.
But
you
were
seized
with
a
thunderbolt
(lightning)
while
you
were
looking.
Surah
Al-Baqarah,
2:
55.
Allah
(swt)
says
in
Surah
Al-Furqan,
25:21,
And
those
who
expect
not
for
a
Meeting
with
Us
say:
Why
are
not
the
angels
sent
down
to
us,
or
why
do
we
not
see
our
Lord?
Indeed
they
think
too
highly
of
themselves,
and
are
scornful
with
great
pride.
Who
do
you
think
you
are
to
demand
something
from
Allah?
Atheists
have
arrogance
inside
of
them,
and
they
have
gone
very
far
astray.
23
Surah
Al-Hijr,
14-15,
And
even
if
We
opened
to
them
a
gate
from
the
heaven
and
they
were
to
continue
ascending
thereto,
they
would
surely
say:
Our
eyes
have
been
dazzled.
Nay,
we
are
a
people
bewitched.
Even
if
they
see
the
clear
ayat,
they
would
reject
them
due
to
their
arrogance.
An
atheist
was
asked,
suppose
you
were
to
see
God,
would
you
then
believe?
He
replied
that
he
still
wouldnt
believe.
Rather,
he
would
think
he
is
delusional
and
merely
imagining.
This
is
exactly
what
Allah
(swt)
says
in
Surah
al-Hijr.
There
is
no
evidence
that
will
satisfy
these
skeptics.
Surah
Yusf,
12:105,
And
how
many
a
sign
in
the
heavens
and
the
earth
they
pass
by,
while
they
are
averse
therefrom.
The
one
who
has
pure
fitrah
will
understand
the
signs
around
him/her
while
the
one
who
has
a
dead
fitrah
cannot
understand
the
signs
properly.
This
same
concept
can
also
apply
to
the
sate
of
the
hypocrites
and
atheists.
Atheists
are
hypocrites
because
they
demand
proof
that
will
not
satisfy
them
anyway.
The
hypocrites
will
ask
on
the
Day
of
Judgment:
Surah
Al-Hadid,
57:14,
"Were
we
not
with
you?"
The
believers
will
reply:
"Yes!
But
you
led
yourselves
into
temptations,
you
looked
forward
for
our
destruction;
you
doubted
(in
Faith);
and
you
were
deceived
by
false
desires,
till
the
Command
of
Allah
came
to
pass.
And
the
chief
deceiver
(Satan)
deceived
you
in
respect
of
Allah."
Deep
down
inside,
the
atheists
and
hypocrites
knew
that
they
were
deluding
themselves.
24
Do
they
not
contemplate
within
themselves?
Allah
has
not
created
the
heavens
and
the
earth
and
what
is
between
them
except
in
truth
and
for
a
specified
term.
And
indeed,
many
of
the
people,
in
[the
matter
of]
the
meeting
with
their
Lord,
are
disbelievers.
Surah
Al-Rum,
30:8
Uff
to
you
and
to
what
you
worship
instead
of
Allah
.
Then
will
you
not
use
reason?"
Surah
Al-Anbiya,
21:67
2.)
To
rationally
examine
the
life
and
teachings
of
the
Prophet
(SAW).
(Muhammadan
rasoolullah)
This
involves
thinking
about
the
life
and
times
of
Prophet
(SAW)
in
order
to
prove
that
he
was
truly
inspired
by
Allah
(swt).
Then
do
they
not
give
thought?
There
is
in
their
companion
[Muhammad]
no
madness.
He
is
not
but
a
clear
warner.
Surah
Al-Araf,
7:184
25
Say,
"I
only
advise
you
of
one
[thing]
-
that
you
stand
for
Allah,
[seeking
truth]
in
pairs
and
individually,
and
then
give
thought."
There
is
not
in
your
companion
any
madness.
He
is
only
a
warner
to
you
before
a
severe
punishment.
Surah
Saba,
34:46.
In
this
ayah,
Allah
says
that
he
want
us
to
stand
up
for
His
sake
either
singly
or
in
pairs.
So,
we
either
act
individually
or
in
groups
to
be
sincere
to
Allah.
When
we
study
Seerah,
we
realize
the
Prophet
(SAW)
was
indeed
a
sincere
man.
Say,
"If
Allah
had
willed,
I
would
not
have
recited
it
to
you,
nor
would
He
have
made
it
known
to
you,
for
I
had
remained
among
you
a
lifetime
before
it.
Then
will
you
not
reason?"
Surah
Yunus,
10:16.
Once
you
rationally
accept
the
shahada,
it
becomes
blind
submission
and
faith.
One
of
the
beginning
ayahs
in
Quran
is
those
who
believe
in
the
Unseen.
26
Who
remember
Allah
while
standing
or
sitting
or
[lying]
on
their
sides
and
give
thought
to
the
creation
of
the
heavens
and
the
earth,
[saying],
"Our
Lord,
You
did
not
create
this
aimlessly;
exalted
are
You
[above
such
a
thing];
then
protect
us
from
the
punishment
of
the
Fire.
Surah
Ali-Imran,
3:191
Indeed,
We
have
sent
it
down
as
an
Arabic
Qur'an
that
you
might
understand.
Surah
Yusuf,
12:2
27
28
29
Allah
will
send
the
non-Muslims
an
angel
on
the
Day
of
Judgment
who
will
tell
them
that
he
is
a
Prophet.
The
angel
tells
them
to
jump
into
the
fire.
If
they
obey
and
submit,
they
will
be
saved.
If
they
refuse,
they
have
disobeyed
and
they
will
go
to
Jahannam.
Their
fates
will
be
in
the
Hands
of
Allah
(swt).
This
is
specifically
referring
to
those
who
have
not
heard
of
Islam.
THE
FATE
OF
THOSE
WHO
KNOWINGLY
REJECT
ISLAM
We
dont
know
if
person
X
knows
the
truth
about
Islam.
It
is
our
job
to
convey
the
message,
and
Allah
(swt)
will
judge
him
or
her.
Muslims
believe
(with
unanimous
consensus)
that
those
who
knowingly
reject
Islam
will
enter
Jahannam
and
have
no
hope
of
entering
Jannah.
There
are
hundreds
of
verses
of
Quran
that
point
to
this.
The
Quran
and
Sunnah,
in
addition
to
common
sense,
reveal
that
the
only
way
to
enter
Jannah
is
through
Islam.
Verses
that
indicate
that
Islam
is
the
only
religion
acceptable
to
Allah
And
whoever
seeks
a
religion
other
than
Islam,
it
will
never
be
accepted
of
him,
and
in
the
Hereafter
he
will
be
one
of
the
losers.
Surah
Ali-Imran,
3:85
Indeed,
the
religion
in
the
sight
of
Allah
is
Islam
Surah
Ali-Imran,
3:19
Verses
the
criticize
those
who
reject
the
Prophet/Quran
Not
one
of
them
but
belied
the
Messengers,
therefore
My
Torment
was
justified
Surah
Sad,
38:14
30
It
almost
bursts
with
rage.
Every
time
a
company
is
thrown
into
it,
its
keepers
ask
them,
"Did
there
not
come
to
you
a
warner?
They
will
say,"
Yes,
a
warner
had
come
to
us,
but
we
denied
and
said,
'
Allah
has
not
sent
down
anything.
You
are
not
but
in
great
error.
Surah
al-Mulk,
67:8-9
And
whoever
opposes
the
Messenger
after
guidance
has
become
clear
to
him
and
follows
other
than
the
way
of
the
believers
-
We
will
give
him
what
he
has
taken
and
drive
him
into
Hell,
and
evil
it
is
as
a
destination.
Surah
Al-Nisa,
4:115
When
it
says,
after
the
guidance
has
been
made
clear,
it
means
that
this
person
knows
the
teachings
of
Islam
Verses
the
criticize
Other
Theologies
and
Faiths
The
Quran
is
very
clear
in
criticism
of
key
Christian
beliefs
and
often
involves
the
use
of
the
verb
kafara
or
a
noun
derived
from
it,
kufr
(unbelief)
the
opposite
of
faith.
In
the
Quran
9:31,
Gods
curse
is
placed
on
those
who
claim
that
the
Messiah
is
the
Son
of
God.
In
5:72-73,
They
have
blasphemed
(kafara)
those
who
say
God
is
the
Messiah,
son
of
Mary
and
those
who
say
God
is
the
third
of
a
Trinity.
In
9:31
and
5:116,
the
Christian
deification
of
Isa
is
made
equal
to
shirk.
I
swear
by
Him
in
Whose
hand
is
my
soul,
there
is
not
a
single
Jew
or
Christian
who
hears
of
me
than
dies
without
believing
in
that
with
which
I
have
been
sent,
but
he
will
be
one
of
the
people
of
Hellfire.
(Reported
by
Muslim,
218).
In
terms
of
unanimous
consensus,
Dr.
Yusuf
al-Qaradawi
writes
that
there
are
dozens
of
ayahs
and
dozens
of
hadith
that
indicate
the
kufr
of
Jews
and
Christians.
However,
he
does
state
that
God
might
have
mercy
on
those
who
did
not
hear
of
Islam
properly.
31
Indeed,
those
who
believed
and
those
who
were
Jews
or
Christians
or
Sabians
[before
Prophet
Muhammad]
-
those
[among
them]
who
believed
in
Allah
and
the
Last
Day
and
did
righteousness
-
will
have
their
reward
with
their
Lord,
and
no
fear
will
there
be
concerning
them,
nor
will
they
grieve.
Surah
al-Baqarah,
2:62
We
cannot
cut
and
paste
one
verse
from
the
Quran
and
ignore
all
the
other
ones.
The
other
verses
state
that
the
only
religion
with
Allah
is
Islam,
that
those
who
take
Isa
as
the
son
of
God
have
committed
kufr,
etc.
Verse
62
must
be
consistent
with
the
rest
of
the
verses
of
Quran.
No
Islamic
scholars
in
the
past
have
ever
said
this
ayah
means
that
Jews
and
Christians
are
entering
Jannah
with
the
exception
of
the
Chicago
professor
Fazlur
Rahman.
He
was
the
first
person
to
state
this.
The
verse
technically
can
be
interpreted
in
such
a
manner
if
you
isolate
this
verse
from
the
other
ayahs
and
ahadith.
But
when
you
incorporate
the
other
ayahs
and
ahadith,
it
is
impossible.
32
There
are
2
interpretations:
1. This
ayah
must
be
understood
in
terms
of
its
chronology/time
This
ayah
was
revealed
because
Salman
the
Persian
asked
the
Prophet
(SAW)
about
his
previous
pious
monks
who
were
waiting
for
the
coming
of
the
last
Prophet
(SAW).
These
monks
told
Salman
to
go
to
Arabia
to
find
the
Last
Prophet.
Allah
(swt)
revealed
this
ayah
to
address
this
issue.
Allah
is
saying
that
the
good
Christians,
Jews,
and
Sabians
for
their
time
frame
who
believed
in
the
truth
and
actually
followed
their
Prophet
will
all
go
to
Jannah.
2. This
ayah
may
be
a
reference
to
those
who
convert
to
Islam
Such
people
will
have
double
reward.
Allah
(swt)
first
mentions
those
who
believed
and
those
who
were
Jews
or
Christians
or
Sabians.
He
then
says,
those
who
believe
in
Allah
and
the
Last
Day.
To
believe
in
Allah
means
you
believe
in
the
Messengers
as
well.
If
those
people
truly
believe
in
Allah,
they
will
be
saved.
The
Jews
and
Christians
who
convert
to
Islam
will
have
two
rewards
because
they
believed
in
2
Prophets.
HOW
CAN
ALLAH
PUNISH
SOMEONE
FOREVER
EVEN
IF
THEY
LIVED
A
GOOD
LIFE?
Know
our
limits,
and
the
rights
of
Allah
So,
how
can
Allah
punish
someone
for
an
infinite
time
for
a
finite
life?
We
first
need
to
establish
the
fact
that
we
never
judge
Allah
(swt)
because
doing
so
is
arrogance
and
kufr.
We
have
no
right
to
reject
the
decision
and
Qadr
of
Allah.
A
question
can
be
kufr
or
Islam
depending
on
the
situation.
For
example,
when
Ibrahim
(AS)
asked
Allah
to
show
him
how
He
resurrects
the
dead,
it
was
Islam
since
he
only
wanted
to
reassure
his
heart.
However,
when
the
Quraish
asked
the
same
question
to
the
Prophet
(SAW),
they
manifested
kufr
since
they
were
asking
out
of
arrogance
and
disbelief.
Definition
of
Good
Do
we
define
good
people
or
does
Allah
define
good
people?
In
the
Quran,
to
be
considered
good
you
must
have
Iman
and
good
actions.
Having
zero
theology
doesnt
make
you
a
good
person.
If
you
discover
that
a
very
generous
kind
person
has
a
pornography
addiction,
your
view
of
that
person
will
undoubtedly
change.
How
can
someone
who
refuses
to
bow
down
to
Allah
(swt)
be
a
good
person?
Ultimate
goodness
is
to
recognize
the
purpose
of
your
existence.
Recognizing
Allah
is
the
most
supreme
truth
while
the
crime
of
rejecting
Allah
deserves
a
punishment
the
magnitude
of
that
crime.
Gravity
of
Rejecting
the
Truth
We
must
also
look
at
the
attitude
of
the
person.
For
example,
a
mother
in
a
wheelchair
asks
her
son
to
get
her
a
glass
of
water.
He
says,
No!
Get
it
yourself!
No
one
would
say,
well,
it
was
just
a
glass
of
water.
It
is
still
very
severe
and
disrespectful.
33
The
Rasul
(SAW)
says
in
a
hadith
that
Allah
will
say
to
the
person
in
Jahannam
on
the
Day
of
Judgment,
If
you
had
everything
in
the
world
and
you
owned
it,
would
you
give
it
all
to
ransom
yourself?
The
person
will
say
yes.
Allah
will
say,
But
I
asked
you
much
less
than
this.
I
asked
you
not
to
commit
shirk
and
worship
Me
Alone.
This
hadith
is
referring
to
the
mushrik,
but
it
can
also
be
applied
to
atheists.
Justice
of
Allah
(swt)
Even
the
kaafir
who
does
good
will
be
rewarded,
but
he
or
she
will
be
rewarded
in
this
world,
not
the
akhira.
Perhaps
Allah
will
bless
this
person
with
more
wealth
or
a
successful
career.
The
kaafir
who
did
good
in
this
world
failed
to
do
so
for
the
sake
of
Allah
and
in
hopes
of
Jannah.
So
why
would
Allah
give
this
person
Jannah?
This
person
never
wanted
Jannah!
It
is
unreasonable
to
say
such
a
person
was
deprived
of
something
he
or
she
wanted.
Whoever
desires
the
life
of
this
world
and
its
adornments
-
We
fully
repay
them
for
their
deeds
therein,
and
they
therein
will
not
be
deprived.
Those
are
the
ones
for
whom
there
is
not
in
the
Hereafter
but
the
Fire.
And
lost
is
what
they
did
therein,
and
worthless
is
what
they
used
to
do.
Surah
Hud,
11:15-16.
Allah
mentions
that
those
who
want
the
world
of
this
dunya
and
its
beauty
will
have
the
wages
of
their
goods
returned
to
them,
but
their
good
deeds
will
be
returned
to
them
in
this
dunya.
Whoever
wants
this
world
will
get
it.
Whoever
wants
the
akhira,
then
Allah
will
make
their
striving
beneficial.
Some
discussion
about
the
eternality
of
Hell
There
is
some
discussion
about
the
eternality
of
Jahannam.
Some
scholars
of
Islam
do
believe
that
Jahannam
will
not
be
forever,
and
that
Jannah
will
be
forever.
Those
who
went
to
Jahannam
will
not
go
to
Jannah,
but
they
will
cease
to
exist
and
Jahannam
will
cease
to
exist.
However,
this
is
a
small
opinion.
Islam
is
the
only
way
to
achieve
salvation,
but
there
are
exceptions
that
Allah
grants
to
individuals
who
have
not
been
exposed
to
Islam.
Only
Allah
(swt)
knows
who
knowingly
rejected
Islam.
34
And
the
believing
men
and
the
believing
women:
they
are
protectors
of
one
another
Surah
Al-Tawbah,
9:71
The
example
of
the
believers
in
their
love,
and
mercy,
and
compassion,
is
like
that
on
one
body:
if
even
one
part
of
it
is
in
pain,
the
entire
rest
of
the
body
joins
it
in
staying
awake
and
feeling
ill!
[Muttafaq]
It
is
natural
to
have
special
feelings
for
ones
family,
friends,
and
those
who
share
something
similar
(e.g.
tribes,
nations,
interest,
values
etc.).
But
some
strands
of
Islam
argue
that
the
opposite
is
also
true
and
that
we
must
not
have
any
positive
feelings
towards
those
of
other
faiths.
Extremist
groups
like
ISIS
interpret
it
in
a
manner
that
makes
it
impossible
for
a
Muslim
to
be
in
America,
saying
that
our
Islam
requires
us
to
hate
non-
Muslims.
Every
society
in
the
world
has
ways
of
showing
extra
friendship
and
loyalty
to
certain
individuals.
In
the
U.S.,
the
people
are
all
American
and
they
have
a
special
bond
between
them.
When
we
meet
family
members
whom
we
have
never
met,
we
feel
a
strong
connection.
People
of
a
certain
church
have
a
stronger
bond
with
their
own
people
as
opposed
to
those
from
a
different
church.
If
you
are
traveling
in
a
foreign
country
where
the
people
dont
speak
English,
and
you
find
another
English-speaking
person
from
Chicago,
you
have
a
stronger
pull
towards
that
person.
This
is
a
type
of
wala;
it
is
natural
and
part
of
human
nature.
What
better
connection
to
have
than
with
those
who
have
your
same
deen?
It
is
logical
and
expected.
A
wali
is
one
whom
you
turn
to
for
protection
and
sanctity.
The
concept
of
Wala
preaches
that
your
ultimate
loyalty
will
be
to
God
and
those
who
believe
in
God.
So,
we
have
extra
feelings
of
love
for
the
Muslims.
35
You
will
not
find
a
people
who
believe
in
Allah
and
the
Last
Day
having
affection
for
those
who
oppose
Allah
and
His
Messenger,
even
if
they
were
their
fathers
or
their
sons
or
their
brothers
or
their
kindred
Surah
Al-Mujadilah,
58:22
Surah
Al-Mujadilah
is
referring
to
those
who
have
openly
showed
animosity
and
hatred
to
Allah
and
His
Messenger
(SAW),
those
who
have
waged
war
against
Islam,
and
the
people
who
would
kill
Muslims
at
the
time
of
revelation.
O
you
who
have
believed
do
not
take
the
Jews
and
the
Christians
as
allies.
They
are
[in
fact]
allies
of
one
another.
And
whoever
is
an
ally
to
them
among
you
-
then
indeed,
he
is
[one]
of
them.
Indeed,
Allah
guides
not
the
wrongdoing
people.-
Surah
Al-Maidah,
5:51
Islam
does
not
preach
hatred
of
non-Muslims.
Awliya
is
not
the
same
as
friends;
this
is
an
incorrect
translation
and
is
contradicted
by
the
Quran
itself.
The
Prophet
(SAW)
loved
his
uncle
Abu
Talib.
The
following
ayah
refers
to
the
incident
when
he
died.
You
cannot
guide
the
one
whom
you
love
Surah
Al-Qasas,
28:56
36
The
Quran
affirmed
the
love
that
the
Prophet
(SAW)
had
for
his
kaafir
uncle.
Would
we
say
that
the
Prophet
did
not
display
the
concepts
of
wala
and
bara?
Of
course
not.
Allah
(swt)
has
allowed
the
marriage
of
a
Muslim
man
to
a
Jewish
or
Christian
woman.
For
any
marriage
to
be
successful,
there
must
be
love.
Asma
bint
Abu
Bakr
(RA)
said,
My
mother
came
to
visit
me,
and
she
was
still
an
idol-
worshipper.
So
I
asked
the
Prophet
(SAW)
about
that,
and
said,
My
mother
is
coming
to
visit
me,
and
she
is
eager
[to
do
so].
Can
I
be
good
to
my
mother?
He
replied,
Yes!
Be
good
to
your
mother.
[Bukhari]
The
Prophet
(SAW)
gave
her
an
explicit
statement
that
said
she
could
be
kind
and
respectful
to
her
mother
even
though
she
was
non-Muslim.
In
Surah
Luqman,
Allah
(swt)
says
that
if
your
parents
try
to
force
you
to
commit
shirk,
dont
listen
to
them,
but
be
good
to
them.
You
will
still
have
love
for
your
parents
even
if
they
are
non-Muslim.
The
Prophet
(SAW)
hired
a
pagan/non-Muslim
as
a
guide
out
of
Mecca.
This
was
one
of
his
most
critical
moments
in
life.
Is
this
protection
and
wilaya?
No,
not
in
that
sense.
And
fight
back
against
those
who
fight
you,
but
do
not
go
beyond
that,
for
Allah
does
not
love
those
who
transgress.
Surah
Al
Baqarah,
2:190
So,
we
do
not
take
these
people
as
awliya
and
we
will
never
love
these
people.
37
Allah
does
not
forbid
you
from
those
who
do
not
fight
you
because
of
religion
and
do
not
expel
you
from
your
homes
-
from
being
righteous
toward
them
and
acting
justly
toward
them.
Indeed,
Allah
loves
those
who
act
justly.
Allah
only
forbids
you
from
those
who
fight
you
because
of
religion
and
expel
you
from
your
homes
and
aid
in
your
expulsion
-
[forbids]
that
you
make
allies
of
them.
And
whoever
makes
allies
of
them,
then
it
is
those
who
are
the
wrongdoers.
Surah
Al-Mumtahanah,
60:8-9
38
4.1 | FEMINISM
Definition
Feminism
constitutes
the
political
expression
of
the
concerns
and
interests
of
women
from
different
regions,
classes,
nationalities
and
backgroundsThere
is
and
must
be
a
diversity
of
feminisms,
responsive
to
the
different
needs
and
concerns
of
different
women,
and
defined
by
them
for
themselves.
[One
of
the
3
UN
conferences
on
womens
issues
(Mexico
City,
Copenhagen,
Naibroi)]
The
context
from
which
feminisms
appeared
includes
the
religious,
legal,
and
social
impediments
on
European
women
in
the
pre-modern
period.
Feminism
can
be
considered
a
movement,
doctrine,
or
belief
system
in
which
women
want
to
reclaim
or
guarantee
their
certain
rights.
History
Even
before
the
first
wave
of
feminism,
the
Christians
viewed
European
women
very
differently
than
the
way
Muslims
viewed
women.
For
example,
the
Old
Testament
depicts
Eve
as
the
root
of
evil
and
the
one
blameworthy
for
sin.
God
cursed
her
as
a
punishment
with
childbirth
pangs
of
pain.
However,
in
Islam,
she
is
not
considered
solely
blameworthy
for
the
sin
as
both
Adam
and
Eve
ask
for
forgiveness.
The
New
Testament
forbids
a
woman
from
opening
her
mouth
in
the
church.
They
would
have
to
go
somewhere
private
to
do
so.
Women
also
need
to
cover
their
hair
when
going
to
the
church.
In
Europe,
many
women
were
accused
of
being
witches,
and
they
were
burned
in
the
Salem
witch
trials.
Legally,
in
Europe,
a
married
woman
lost
all
of
her
rights.
In
essence,
she
was
the
property
of
her
husband,
which
is
why
she
changed
her
last
name.
Her
body
and
property
belonged
to
her
husband,
and
she
was
not
allowed
to
own
property.
Married
men
were
even
excused
legally
for
adultery,
but
the
same
law
did
not
apply
for
women.
In
French
law,
a
man
could
legally
inflict
pain
and
possibly
kill
his
wife
if
he
caught
her
committing
adultery.
In
addition,
women
were
not
deemed
fit
for
education
as
all
universities
in
Europe
were
exclusively
male
domains.
39
So,
women
started
going
to
the
factories,
and
fliers
were
seen
of
a
woman
flexing
her
muscles,
saying,
We
can
do
it.
Such
a
flier
depicted
how
women
were
eliminating
their
femininity
and
becoming
more
masculine.
Feminism
is
the
product
of
a
certain
time
and
place.
It
has
certain
principles,
which
we
can
agree
with,
as
well
as
some
principles
we
disagree
with.
The
first
wave
movement
is
very
Islamic;
women
were
given
these
rights
in
Shariah
Law.
Other
feminist
movements
are
completely
un-Islamic,
such
as
the
promotion
of
prostitution
and
pornography.
ISLAMIC
FEMINISM
The
main
premise
is
to
achieve
equality
between
men
and
women
in
all/most
areas
of
life
based
on
Quranic
principles.
Famous
names:
Fatima
Mernissi
Amina
Wadud
Asma
Barlas
Kecia
Ali
Activists:
Asra
Nomani,
Raheel
Raza
These
authors
are
a
failed
enterprise
indeed.
There
is
no
doubt
about
it.
40
If
you
read
their
writings,
you
will
realize
they
are
very
intellectually
shallow
and
devoid
of
merit
from
the
Islamic
paradigm.
WHAT
DOES
THEIR
METHODOLOGY
RELY
ON?
1. A
new
reading
of
the
Quran
This
reading
is
sometimes
completely
unprecedented
and
frequently
linguistically
untenable.
2. Typically,
a
rejection
of
hadith
One
cannot
legally
claim
men
and
women
are
equal
while
believing
in
hadith.
All
progressives
in
this
case
reject
hadith.
3. Using
universal
Quranic
paradigms
to
reinterpret
or
eliminate
other
verses/hadith
They
claim
they
themselves
have,
for
the
first
time
ever,
come
to
the
true/real
understanding
of
the
verse.
They
appeal
to
emotions
rather
than
intellect.
4. Claiming
the
Gods
mercy/love/justice
(or
even
Tawheed)
could
not
allow
for
a
particular
interpretation
Amina
Wadud
says
that
to
claim
women
are
subservient
to
men
is
a
kind
of
shirk
and
goes
against
Tawheed
because
Tawheed
says
that
women
are
subservient
to
Allah
Alone.
However,
a
man
must
obey
the
legitimate
ruler,
and
the
son
must
obey
his
mother.
These
are
not
kinds
of
shirk.
5. Emotional
appeals
to
(many
times
legitimate)
plight
of
women
around
the
world
What
does
Islam
say
about
men
and
women?
It
is
narrated
in
At-Tirmidhi,
that
Umma
Salama
asked
the
Prophet
(SAW),
O
messenger
of
Allah!
Allah
has
mentioned
men
in
the
Quran
and
praised
their
emigration,
but
how
about
women?
This
is
a
type
of
feminism;
so,
when
brothers
deride
such
questions
that
Umm
Salama
asked,
it
is
implicitly
insulting
the
Mother
of
the
Believers
and
the
Prophet
(SAW).
41
To answer her question, Allah (swt) revealed the following verse in Surah Ali-Imran, 3:195
And
their
Lord
responded
to
them,
"Never
will
I
allow
to
be
lost
the
work
of
[any]
worker
among
you,
whether
male
or
female;
you
are
of
one
another.
So
those
who
emigrated
or
were
evicted
from
their
homes
or
were
harmed
in
My
cause
or
fought
or
were
killed
-
I
will
surely
remove
from
them
their
misdeeds,
and
I
will
surely
admit
them
to
gardens
beneath
which
rivers
flow
as
reward
from
Allah,
and
Allah
has
with
Him
the
best
reward."
Men
and
women
are
equal
spiritually
in
the
Eyes
of
Allah,
and
this
is
based
on
the
Quran.
The
worth
of
a
man
is
equal
to
the
worth
of
a
woman.
A
woman
is
not
inferior
in
the
Eyes
of
Allah
merely
because
she
is
a
woman.
Both
have
equal
access
to
Jannah,
but
what
is
required
of
them
to
enter
Jannah
may
be
different.
Whoever
does
an
evil
deed
will
not
be
recompensed
except
by
the
like
thereof;
but
whoever
does
righteousness,
whether
male
or
female,
while
he
is
a
believer
-
those
will
enter
Paradise,
being
given
provision
therein
without
account.
Surah
Ghafir,
40:40
42
Indeed,
the
Muslim
men
and
Muslim
women,
the
believing
men
and
believing
women,
the
obedient
men
and
obedient
women,
the
truthful
men
and
truthful
women,
the
patient
men
and
patient
women,
the
humble
men
and
humble
women,
the
charitable
men
and
charitable
women,
the
fasting
men
and
fasting
women,
the
men
who
guard
their
private
parts
and
the
women
who
do
so,
and
the
men
who
remember
Allah
often
and
the
women
who
do
so
-
for
them
Allah
has
prepared
forgiveness
and
a
great
reward.
Surah
Al-Ahzab,
33:35
43
The
believing
men
and
believing
women
are
allies
of
one
another.
They
enjoin
what
is
right
and
forbid
what
is
wrong
and
establish
prayer
and
give
zakah
and
obey
Allah
and
His
Messenger.
Those
-
Allah
will
have
mercy
upon
them.
Indeed,
Allah
is
Exalted
in
Might
and
Wise.
Surah
Al-Tawbah,
9:71
In
pre-Islamic
society,
there
were
very
few
womens
rights.
Islam
empowered
them
with
rights
such
as
the
right
to
inherit
and
own
property.
In
the
farewell
khutbah,
the
Prophet
(SAW)
emphasized
that
women
need
to
be
treated
well.
This
khutbah
was
only
5
paragraphs,
and
the
Prophet
(SAW)
dedicated
an
entire
paragraph
for
women.
He
told
us
to
fear
Allah
with
regards
to
your
women,
and
that
you
made
them
halal
by
the
Name
of
Allah,
and
Allah
will
ask
you
how
you
treated
them.
The
Prophet
(SAW)
also
stated
in
a
hadith
that
the
best
of
you
are
those
who
are
good
to
their
families,
and
I
am
the
best
to
my
family.
He
is
telling
us
to
follow
his
example.
Yet,
there
are
differences!
Each
gender
has
certain
emotions,
powers,
and
intellectual
abilities.
Therefore,
it
is
illogical
to
assume
that
men
and
women
have
the
exact
same
responsibilities.
The
faculties
they
are
blessed
with
are
different.
In
feminism,
there
is
competition
between
the
genders
as
women
try
to
reach
the
benchmark
of
man.
However,
in
Islam,
there
is
no
competition
as
the
husband
and
wife
are
both
on
the
same
team.
The
fundamental
concept
of
feminism
argues
that
men
and
women
are
the
same.
However,
there
are
differences,
and
Allah
(swt)
tells
us
in
the
Quran
that
the
man
is
not
like
the
woman.
44
For
men
is
a
share
of
what
the
parents
and
close
relatives
leave,
and
for
women
is
a
share
of
what
the
parents
and
close
relatives
leave,
be
it
little
or
much
-
an
obligatory
share.
Surah
Al-Nisa,
4:7
And
the
male
is
not
like
the
female.
Surah
Ali-Imran,
3:36
Perhaps
the
most
explicit
verse
is:
Men
are
in
charge
of
women
by
[right
of]
what
Allah
has
given
one
over
the
other
and
what
they
spend
[for
maintenance]
from
their
wealth.
Surah
An-Nisa,
4:34
Men
are
qawwam
over
women
The
Arabic
word
qawwam
is
the
plural
of
qaim.
The
root
of
this
word
is
from
the
verb
to
stand
(qaama).
So,
if
men
are
standing
and
women
are
sitting,
the
husband
is
protecting,
maintaining,
and
providing
for
her
in
front
of
Allah.
Qaim
is
the
one
in
charge;
therefore,
the
man
has
certain
rights.
How?
Because
Allah
has
preferred/blessed
one
(the
man)
over
the
other.
For
example
Allah
has
blessed
man
with
physical
strength,
the
patience
to
toil
in
the
fields,
and
height.
The
one
who
is
stronger
will
be
in
charge.
Men
have
to
pay
for
rent
and
groceries
while
women
do
not.
Women
technically
never
have
to
earn
a
penny
to
take
care
of
her
needs
because
her
father
will
take
care
of
her
initially.
If
the
father
dies,
then
her
brother
will
take
care
of
her.
When
she
gets
married,
her
husband
will
take
care
of
her.
45
The
Arabic
word
bima
can
have
one
of
two
meanings
(or
both
meanings):
1) Some
interpreted
it
to
mean
that
the
category
of
men
has
certain
privileges
and
blessings,
and
that
the
category
of
women
dont
(not
individual
men/women).
According
to
this
interpretation,
the
distinction
and
preference
is
inherent
and
natural
(i.e.
decreed
by
Allah
through
nature).
It
is
a
natural
fact
that
can
never
change.
Men
are
in
charge
of
women
because
Allah
blessed
them
with
certain
physical
things
that
women
dont
have.
2) Others
claimed
that
the
distinction
was
because
Allah
had
mandated
that
a
man
should
take
the
responsibility
of
providing
for
his
wife,
and
that
she
is
required
to
obey
him
in
domestic
matters.
According
to
this
interpretation,
the
distinction
and
preference
is
religious
and
mandated
by
Allah
through
Scripture.
So,
Allah
has
preferred
men
over
women
in
terms
of
legal
status
due
to
religious
reasons.
And
upon
women
are
also
due
rights,
similar
to
the
rights
that
are
due
by
them
[unto
men],
according
to
righteousness;
and
men
have
a
degree
(daraja)
over
them.
Surah
Al-Baqarah,
verse
228
Bil
maroof
means
that
an
issue
is
culturally
determined.
Men
have
one
daraja
over
women
(not
spiritual,
but
legally).
From
an
obedience
perspective,
you
cannot
have
two
people
driving
the
same
car.
So,
the
men
have
a
little
bit
more
privilege
over
women,
but
they
are
not
considered
to
be
superior
to
them.
The
Shariah
has
ideals,
but
those
ideals
are
not
wajib.
It
is
allowed
on
a
case-by-case
basis
to
renegotiate
these
ideals.
Men
and
womens
roles
in
the
Shariah
are
broadly
defined
yet
the
Shariah
allows
for
flexibility
and
overlap
if
the
need
arises.
46
Changing
contexts
and
times
do
necessitate
fine-tuning
the
laws
within
the
spectrum
of
permissibility.
Specifics
of
hijab
o Fiqh
of
hijab:
Shariah
did
not
come
with
specific
rules
but
rather
with
guidelines.
The
Shariah
allows
for
many
different
types
of
hijab.
Even
in
different
societies
there
are
different
versions
of
hijab.
For
example,
women
wear
the
hijab
one
way
in
Saudi
Arabia
while
women
in
Malaysia
wear
the
hijab
another
way.
It
is
not
appropriate
to
claim
that
one
type/style
of
hijab
is
the
only
correct
one.
Allah
(swt)
did
not
specify
the
texture
or
material
of
hijab,
but
rather
He
left
it
open
and
flexible
while
explaining
what
parts
of
the
body
need
to
be
covered
with
loose
clothing.
Specifics
of
gender
interactions
o Shariah
did
not
specify
how
men
and
women
should
interact
publicly.
In
Saudi
Arabia,
there
are
very
strict
prohibitions
as
all
schools
and
public
institutions
are
segregated.
There
are
banks
for
men
and
banks
for
women.
This
is
not
haram,
but
it
is
not
wajib.
We
cannot
import
that
here
in
the
U.S
because
it
is
impossible
to
completely
segregate
genders
in
the
west,
even
in
the
masjid.
The
Shariah
allows
for
different
kinds
of
gender
interaction.
Specifics
of
roles/responsibilities
of
husband
and
wife
o Every
couple
can
renegotiate
what
they
want
to
do.
If
the
woman
is
the
breadwinner
of
the
house,
it
does
not
abrogate
the
verse
men
are
qawwamun
of
women.
But
psychologically,
the
mans
authority
may
diminish.
Fine-tuning
divorce
laws
o Shariah
is
explicit
about
inheritance
laws;
we
cannot
change
these
laws.
Shariah
allows
for
some
flexibility
in
divorce
law.
For
example,
some
divorces
take
place
that
leave
the
woman
stranded
with
no
monetary
payment.
In
Shariah,
the
husband
would
agree
to
the
mahr
and
she
would
return
to
her
tribe,
which
would
then
take
care
of
her.
At
those
times,
the
women
could
always
return
to
their
tribe.
o In
2015,
there
is
no
tribal
system.
Say
a
husband
is
married
to
his
wife
in
India
for
20
years.
He
says
he
wants
to
divorce
her
and
find
someone
better,
but
he
pays
her
only
1000
rupee
of
the
mahr
(which
is
about
two
and
half
bucks).
The
wife
opposes,
but
the
man
says
it
is
in
accordance
to
the
Shariah
and
that
Allah
will
curse
you
if
you
go
against
the
Laws
of
Allah!
Sheikh
Yasir
Qadhi
says
we
can
fine
tune
this
law
and
implement
a
culture
that
has
a
pre-
nuptial
agreement.
It
should
be
the
cultural
norm
to
include
a
pre-nuptial
agreement
in
the
marriage
contract.
Fiqh
means
that
we
adopt
to
change.
47
Conclusion:
While
it
is
clear
that
men
and
women
are
spiritually
equal,
there
are
gender-
specific
roles
that
men
and
women
have
been
assigned
in
Islam.
We
must
also
realize
that
there
is
a
spectrum
of
permissibility
that
individuals,
couples,
and
society
can
agree
upon
and
that
the
religion
allows.
Remember:
Paradise
lies
under
the
feet
of
the
mother,
not
the
one
who
leads
the
Friday
prayer!
48
49
o This
greatly
contrasts
the
era
of
the
50s
and
60s
in
which
homosexuals
were
always
portrayed
as
evil
perverts.
They
were
never
portrayed
in
a
positive
manner.
And
in
general,
sitcoms
were
much
more
modest
in
those
times.
In
the
I
Love
Lucy
series,
the
two
main
characters
are
actually
married
in
real
life.
Nevertheless,
the
sitcom
never
showed
them
in
the
same
bed
together
even
though
they
were
fully
clothed.
1993:
dont
ask
dont
tell
policy
was
adopted
for
gays
in
the
military.
2009:
Harvard
dedicates
a
permanent
faculty
position
o Harvard,
Princeton,
and
Yale
were
supposed
to
raise
men
of
God
so
they
could
become
ministers.
If
the
male
students
were
found
with
a
woman
off
campus,
they
would
be
expelled.
Times
have
changed
so
much
that
some
colleges
have
an
entire
week
dedicated
to
fahisha.
Muslims
and
Same-sex
Issues
As
other
faiths
attempted
to
legitimize
same
sex
unions,
this
influenced
some
Muslims
as
well.
Some
Muslims
will
try
to
justify
homosexuality
from
the
Quran.
It
is
completely
unprecedented.
In
1987,
in
America,
Al-Fatiha
was
formed.
It
was
a
student
group
of
Muslim
homosexuals.
In
the
mid
90s,
they
opened
up
the
first
queer
masjid
in
New
York.
There
are
now
4-5
masajid
in
America
that
publicly
promotes
the
LGBT
community.
Scott
Kugles
Homosexuality
in
Islam
Has
anyone
ever
argued
that
same-sex
relations
are
halal?
Surprisingly,
quite
a
few
have
done
so.
The
most
famous
is
Scott
Kugle
in
his
Homosexuality
in
Islam
(Oxford:
Oneworld
Press,
2010).
Kugle
tries
to
justify
homosexuality
by
distorting
the
story
of
Lut
(AS)
in
the
Quran.
For
the
Quranic
story,
Kugle
says,
Lot
condemned
his
tribe
for
rape
and
aggression
that
happened
to
be
male
on
malethe
essential
issue
is
aggressive
use
of
sex
as
a
weapon
to
reject
the
teachings
of
the
Prophets,
and
express
infidelity
towards
God
(p.
72).
So,
he
argues
that
the
Quran
condemns
the
rape
of
homosexuals,
not
consensual
loving
sex.
He
bases
this
on
the
fact
that
the
people
came
to
Luts
house
and
told
him
to
hand
over
the
angels
in
order
to
rape
them.
Kugle
fails
to
take
into
account
the
verses
in
which
describe
Lut
(AS)
criticizes
his
people
for
consensual
same
sex,
asking
them,
do
you
approach
men
with
lust
instead
of
women?
For
the
hadith
evidences,
Kugle
says,
As
gay,
lesbian
and
transgender
Muslims
assess
the
authenticity
of
hadith
that
are
used
against
them,
they
raise
a
wider
theological
question,
one
that
is
key
to
Islamic
reform
around
any
issue.
Are
Muslims
bound
by
their
faith
to
accept
hadith?...Of
course,
it
is
a
difficult
issue
that
confronts
the
reason,
trust
and
50
conscience
of
each
Muslim
to
decide
which
particular
reports
to
believe(p.
126).
So,
Kugle
is
saying
that
a
hadith
is
authentic
if
your
consciousness
tells
you
it
is
correct.
However,
there
is
no
Islam
without
hadith.
Claiming
that
a
hadith
is
authentic
if
your
consciousness
tells
you
it
is
correct
is
not
the
science
of
hadith.
For
the
books
of
fiqh
and
laws
of
the
Shariah,
Kugle
says,
If
Muslims
do
not
adapt
to
new
circumstances
by
changing
some
rulings
of
the
Shariah,
then
increasingly
many
will
opt
for
secular
solutions.
They
may
hold
that
the
Shariah
need
not
be
followed
outside
of
the
field
of
ritual
norms
of
worship,
or
they
may
leave
Islam
altogether
in
frustration[The]
Islamic
root
of
a
doctrine
of
inalienable
human
rights
allows
Muslims
in
democratic
states
to
argue
that
the
secular
human
rights
doctrine
is
not
foreign
to
the
Islamic
tradition
(p.
185).
So,
Kugle
is
saying
that
the
homosexual
Muslims
need
to
be
accommodated
for
because
they
have
inalienable
Muslim
rights.
He
is
saying
to
forget
the
Shariah
because
secular
laws
are
permissible
and
can
replace
Islamic
laws.
How
about
the
argument
that
specific
Arabic
poems
and
incidents
in
history
present
an
alternative
picture?
Since
when
does
popular
culture
represent
laws
and
moral
norms?
There
is
even
more
literature
and
history
with
regards
to
wine
and
drinking
does
that
mean
it
was
considered
morally
acceptable?
No
one
is
denying
that
such
people
existed.
In
fact,
in
some
societies,
these
people
were
tolerated
more
so
than
in
current
day
Muslim
countries.
In
some
cultures,
it
is
known
and
somewhat
tolerated
that
men
take
on
younger
boys.
Just
because
it
exists
in
some
cultures,
it
does
not
legalize
it
Islamically.
Rulers
may
have
tolerated
it,
but
Islam
does
not.
And
since
when
has
poetry
become
the
benchmark
of
Islamic
law?
But
why
should
we
care
what
two
people
do
in
the
privacy
of
their
bedrooms?
1) In
some
sense,
you
are
right,
we
dont
legally
care
If
the
act
is
done
in
private,
it
is
between
them
and
Allah
(swt).
In
a
non-
Muslim
land,
we
cant
really
prevent
such
a
thing.
2) Neither
are
we
as
a
Muslim
minority
calling
for
laws
that
represent
our
point
of
view
3) Morally,
however,
we
as
Muslims
believe
certain
acts
are
spiritually,
and
maybe
even
physically
harmful.
Therefore,
society
as
a
whole
suffers
if
its
individuals
suffer
Morally,
we
believe
this
act
is
sinful
and
immoral.
Even
this
society
does
not
allow
you
to
take
drugs
behind
closed
doors,
and
such
a
person
will
go
to
jail.
Drugs
are
not
allowed
because
we
have
physical
proof
that
drugs
harm
your
body.
When
you
take
drugs
and
end
up
in
the
hospital,
society
must
pay
the
bill.
So,
in
order
to
avoid
this
fee,
we
put
them
in
jail.
Likewise,
same-sex
relations
do
indeed
harm
you.
51
Still,
its
just
two
people
who
consent
to
have
a
very
intimate
moment
between
them.
Their
feelings
are
different
than
yours.
Dont
they
have
a
right
to
act
upon
them?
1) Once
again,
lets
differentiate
between
legal
prohibitions
and
ethical
disapproval
We
are
talking
about
ethics,
not
laws.
Is
the
only
criterion
consent?
So,
would
incest
be
considered
legal
if
a
brother
and
sister
consent?
Why
is
it
illegal
in
society?
Its
not
about
consent.
2) Logical
conclusion:
incest
would
be
valid
In
Germany,
they
allowed
a
daughter
and
father
to
cohabit
and
have
relations
with
one
another.
The
law
decided
that
because
it
was
consensual,
it
is
acceptable.
Is
this
where
we
are
going?
3) Are
all
feelings
justified
in
being
expressed?
(Adultery/infidelity,
public
nudity/sexuality,
etc.)
Is
it
permissible
to
act
upon
every
single
urge?
We
dont
even
allow
children
to
do
that
as
we
prevent
them
from
having
candy
all
day.
Law
ethics
control
the
desires
and
urges.
If
someone
wants
to
publicly
masturbate,
will
you
allow
it?
What
about
stealing
and
burning?
Obviously
not
because
those
urge
needs
to
be
curbed.
The
argument
of
I
have
a
right
to
act
upon
my
urges
becomes
very
hypocritical.
Are
you
homophobic?
Because
homophobia
is
the
new
racism
of
our
era.
1) Terms
such
as
homophobia
need
to
be
defined
2) One
cannot
compare
sexuality
with
race
Being
gay
cannot
be
compared
to
being
black
or
a
minority
since
being
gay
is
not
predetermined
by
ones
genes.
You
cannot
hide
your
ethnicity,
but
you
can
hide
your
sexuality.
3) What
if
one
was
to
substitute
same-sex
feelings
for
other
feelings?
4) One
can
feel
ethical
qualms
about
an
action
and
still
treat
people
nicely
(e.g.
people
who
drink
alcohol)
5) Perhaps
the
opposite
question
should
also
be
asked.
Is
it
morally
acceptable
in
your
eyes
to
not
approve
of
alternative
lifestyles?
Some
may
argue
that
certain
people
may
have
a
biological
inclination
to
being
gay.
But
does
genetic
disposition
to
dictatorship
justify
brutal
murder
and
massacre?
Of
course
not.
So,
we
cannot
use
this
argument
to
justify
homosexuality.
The
decisive
factor
in
all
of
this
is
very
simple:
where
do
you
derive
morality
and
laws?
Modern
culture?
This
would
preach
that
we
derive
our
morality
and
laws
from
society.
So,
morality
would
change
based
on
the
majority
whims.
52
And
if
you
obey
most
of
those
upon
the
earth,
they
will
mislead
you
from
the
way
of
Allah.
They
follow
not
except
assumption,
and
they
are
not
but
falsifying.
Surah
Al-
Anam,
6:116
So
to
that
[religion
of
Allah
]
invite,
[O
Muhammad],
and
remain
on
a
right
course
as
you
are
commanded
and
do
not
follow
their
inclinations
but
say,
"I
have
believed
in
what
Allah
has
revealed
of
the
Qur'an,
and
I
have
been
commanded
to
do
justice
among
you.
Allah
is
our
Lord
and
your
Lord.
For
us
are
our
deeds,
and
for
you
your
deeds.
There
is
no
[need
for]
argument
between
us
and
you.
Allah
will
bring
us
together,
and
to
Him
is
the
[final]
destination."
Surah
Al-Shura,
42:15
Morality
is
not
dictated
by
the
majority.
If
the
majority
of
people
think
something
is
right
or
wrong,
it
does
not
truly
make
it
right
or
wrong.
In
the
1800s,
the
majority
of
people
thought
black
people
should
be
slaves.
Or
do
we
derive
our
morality
and
laws
from
religion?
Yes,
from
the
text
we
believe
to
be
Divine.
So,
morality
comes
from
the
One
who
knows
what
is
best
for
us,
the
One
who
created
us.
53
Should
not
He
Who
has
created
know?
And
He
is
the
Most
Kind
and
Courteous
(to
His
slaves)
All-Aware
(of
everything).
Surah
Al-Mulk,
67:14
Is
there
space
for
Muslims
who
are
homosexuals
in
the
masjid?
In
the
last
20-30
years,
we
have
been
extra
harsh
on
brothers
and
sisters
who
have
been
struggling
with
same
sex
attraction.
We
dont
take
their
problems
seriously
even
though
their
struggles
are
real.
We
cannot
turn
them
away
or
be
mean
to
them
just
because
Allah
is
testing
them.
For
them
to
feel
a
same-sex
attraction
is
not
haram.
It
might
be
atypical
and
against
the
norms,
but
it
is
not
sinful.
Acting
upon
that
attraction
is
a
major
sin,
but
it
is
not
kufr.
So,
a
homosexual
can
still
be
a
Muslim.
These
individuals
should
not
publicize
the
act
but
rather
keep
it
private.
Justifying
the
sin
could
potentially
be
kufr.
4.4 | LIBERALISM
There
is
no
agreed
upon
definition
of
liberalism,
but
one
can
say
that
it
is
a
political
philosophy
that
is
founded
on
specific
notions
of
individual
liberty
and
equality.
It
is
individualistic
o It
prefers
the
individual
over
the
majority/community
It
aims
to
be
egalitarian
o Everyone
is
equal
It
is
universalist
o It
can
apply
everywhere
It
presupposes
meliorism
o Human
effort
can
make
the
world
better
Liberalism
is
currently
the
dominant
political
ideology
of
the
Western
World.
FACTORS
THAT
CONTRIBUTED
TO
THE
RISE
OF
LIBERALISM:
1) Decline
of
the
European
Feudal
Order
Hereditary
privileges
were
done
away
with.
You
are
no
longer
locked
in
place
based
on
your
fathers
position.
Hereditary
privileges
held
that
if
your
father
was
king,
then
you
become
the
king
later.
Diving
Right
of
Kings:
Europe
believed
it
was
the
Law
of
God
that
certain
noble
families
could
rule.
Even
if
they
wanted
to
have
a
coup,
you
would
need
to
find
another
noble
family
to
rule.
2) Weakening
of
the
Catholic
Church
and
the
rise
of
Protestantism
Dozens
of
intra-Christian
wars
and
rising
intolerance.
o Religious
values
became
civil
wars,
giving
rise
to
secularism
and
liberalism.
o The
Muslim
world
never
needed
secularism
because
Islam
teaches
tolerance;
even
non-Muslims
can
freely
practice
their
faith.
54
3) Renaissance
and
the
Scientific
Revolution
Questioning
age-old
religious
concepts
o Church
no
longer
holds
the
sanctity
that
it
used
to
Darwin
proposes
theories
that
eliminates
God
from
the
picture
o Eliminated
the
role
of
religion
from
the
public
sphere
o We
as
Muslims
never
had
this
problem
because
we
never
clashed
between
religion
and
science.
Rise
of
Biblical
Criticism
Role
of
religion
becomes
secondary
All
of
these
circumstances
in
addition
to
others
allowed
some
key
thinkers
of
that
time
period
to
challenge
the
status
quo
and
put
forth
alternative
ideas
of
government.
Individuals
such
as
Thomas
Hobbes,
John
Locke
(consider
the
founder
of
liberalism),
Montesquieu,
Jean
Jacques
Rousseau,
Adam
Smith
(considered
the
founder
of
capitalism),
John
Stuart
Mill,
and
others
all
helped
shaped
these
notions.
People
enacted
their
own
version
of
liberalism.
For
example,
the
French
notion
of
liberalism
was
based
on
the
Laissez
Faire
principle.
In
America,
liberalism
was
based
on
the
teachings
of
John
Locke,
which
served
as
the
foundation
for
the
founding
fathers.
Just
because
liberalism
worked
for
Europe,
it
doesnt
make
it
the
best
way
for
all
people
in
the
world.
Some
modern
academics
theorize
that
modern
secularism
and
modern
liberalism
can
be
viewed
as
one
sect
of
Christianity
since
it
is
based
on
Christian
values.
Liberalism
and
secularism
are
inventions
of
medieval
Europe
that
depend
on
the
values
of
the
particular
time
and
place
in
which
they
were
born.
They
are
based
on
a
European
Christian
heritage.
Asking
if
Islam
is
liberal
or
secular
is
just
as
illogical
as
asking,
Is
Islam
Christianity?.
They
have
their
values,
and
Muslims
have
their
own
values.
HYPOCRITICAL
ASPECTS
OF
LIBERALISM
Each
and
every
point
that
liberalism
claims
to
champion
is
hotly
debated
and
contested.
Each
and
every
pillar
of
liberalism
is
hypocritical
in
all
of
its
premises.
The
classical
example
is
the
freedom
of
religion
and
freedom
of
speech.
We
all
know
how
hypocritical
the
west
is
in
terms
of
these
two
aspects.
For
example,
look
at
the
blatant
bigotry
of
Ben
Carson.
Because
of
the
Bill
of
Rights,
we
as
Muslims
are
protected
religiously.
In
the
U.S.,
they
cannot
ban
the
hijab
or
niqab.
However,
the
same
cannot
be
said
in
Europe.
55
56
57
58
limit
such
acts
and
ultimately
turn
people
into
vegans!
This
is
the
maqasid
Shariah
(she
throws
in
an
Arabic
word
without
knowing
its
meaning).
Yasmin
goes
on
to
explain
how
the
hadith
that
Moslems
say
cannot
be
authenticated.
We
dont
even
know
if
they
are
true!
The
Prophet
(SAW
which
she
does
not
say)
was
a
vegan
himself
for
most
of
his
life.
She
will
quote
the
hadith
that
she
likes
and
finds
advantageous
for
her
argument,
a
hadith
in
the
most
authentic
book.
(Yasmin
will
reject
this
book,
but
she
happens
to
accept
this
one
particular
hadith).
In
this
hadith,
the
wife
of
the
Prophet
(SAW)
stated
that
SIX
MONTHS
would
pass
without
the
fire
being
lit.
CLEARLY,
the
bulk
of
his
cuisine
was
vegan!
(When
there
is
a
will
there
is
a
way).
Yasmin
then
finds
the
opinions
that
somewhat
support
her.
She
states
that
the
Hanafi
school
was
very
restrictive
and
didnt
allow
for
any
meat
except
2-
3
kinds.
She
will
take
the
Hanafi
opinion
and
extrapolate
it
to
such
an
extent
that
it
is
practically
one
step
away
from
veganism.
She
will
than
explain
how
the
hadith
tradition
supports
veganism.
In
their
most
authentic
books
(which
she
rejects),
the
Prophet
(SAW)
commanded
the
kind
treatment
of
animals.
He
soothed
the
animal
that
was
crying
and
asked
what
was
wrong.
The
animal
said
that
its
owner
abuses
and
beats
him.
The
Prophet
(SAW)
disapproved
of
these
actions,
so
how
can
he
possibly
allow
for
the
killing
and
eating
of
animals!?
3) Traditionalist
Conservatism
Meet
Abdullah!
He
says,
Eating
biryani
(or
kebabs)
is
an
established
part
of
Islam
and
in
order
to
be
Muslims
we
must
preserve
it.
Abdullah
loves
meat,
especially
biryani.
He
loves
it
too
much
to
let
it
go.
He
wanted
to
preserve
the
meat-eating
heritage
of
his
forefathers,
and
he
disdained
the
USV
even
though
his
grades
and
level
of
education
was
superior
to
those
of
the
people
of
USV.
His
rebellious
nature
made
him
look
down
upon
the
USV.
He
took
the
cultural
tradition
of
his
family
and
culture
as
an
act
of
worship
itself.
His
friend
Ahmed
wants
rice
and
lamb
instead
of
biryani
while
others
want
couscous
and
chicken.
While
the
different
meat-eating
groups
tolerated
one
another,
they
did
not
tolerate
bean-eating
burrito
groups
because
that
is
what
the
kuffaar
eat!
The
Sunnah
of
the
Indians
in
1850
is
the
real
Sunnah!
Abdullah
becomes
a
counter
reaction
to
popular
culture.
What
was
considered
pure
culture
(e.g.
eating
biryani)
becomes
Islam
itself.
So,
anyone
who
does
not
eat
biryani
becomes
a
progressive
modernist
and
therefore
a
threat
to
the
Ummah.
It
is
MY
way
and
the
way
of
my
forefathers;
otherwise,
you
dont
belong
with
me.
Abdullah
has
some
isolationist
ideologies
of
migrating
to
meat-eating
only
lands.
Other
people
like
Abdullah
want
to
make
biryani
a
national
food
item.
Others
became
enraged
radicals
who
destroy
and
burn
vegetable
farms;
they
also
sacrifice
animals
in
public
and
then
run
away.
59
4) Moderate
Reform
Meet
Ali!
He
says,
Eating
meat
is
not
a
necessary
part
of
Islam;
and
there
is
no
doubt
that
elements
of
our
culture
should
be
modified
(e.g.
humane
treatment,
methods
of
slaughtering,
etc.).
It
is
also
undeniable
that
consuming
more
fruits
and
vegetables
is
indeed
healthy.
So,
we
should
try
to
take
the
good
of
USV
culture
and
modify
some
elements
of
our
ancestral
culture,
while
remaining
true
to
the
Scriptures
of
Islam.
This
group
attempts
to
historize
both
the
dominant
culture
of
USV
and
the
conservatism
of
Abdullahs
group.
In
other
words,
rather
than
just
agree
that
veganism
is
the
only
correct
lifestyle
(Rejection
of
Islam
and
Progressive
Radical
Reinterpretation
of
Islam
group)
or
flat
out
reject
veganism
(Traditional
Conservatism
group),
this
group
contextualizes
veganism.
They
understand
that
even
though
veganism
did
not
exist
in
pre-modernity,
not
everything
about
it
is
haram.
They
raise
questions
such
as:
Is
it
possible
to
be
vegan
and
a
Muslim
at
the
same
time?
Are
there
any
valid
points
behind
veganism?
They
try
to
eliminate
the
emotional
aspect
of
the
argument
while
explaining
that
eating
meat
is
not
a
fundamental
aspect
of
Islam.
It
is
possible
to
have
sincerity
and
taqwa
while
abstaining
from
the
eating
of
meat.
You
can
still
follow
the
laws
of
the
land
while
remaining
a
loyal
Muslim.
Ali
and
others
in
this
group
tell
the
Muslims
that
if
the
USV
merely
frowns
upon
eating
meat,
they
should
sacrifice
the
animals
in
private
and
eat
the
meat
in
private.
But
if
the
USV
has
officially
made
such
acts
illegal,
then
maybe
the
Muslims
should
just
give
it
up
since
eating
meat
is
not
an
obligation
is
Islam.
This
group
will
argue
that
veganism
has
some
positive
aspects
such
as
leading
a
healthier
lifestyle
and
pointing
out
the
cruel
slaughterhouses.
Therefore,
we
should
not
be
so
dismissive
of
the
entire
concept.
Just
because
my
father
did
not
eat
a
bean-burrito
(the
staple
food
of
USV),
it
doesnt
mean
I
cant.
This
group
is
critical
of
both
the
modern
culture
and
the
Islamic
culture
of
the
parents.
They
look
back
at
their
books
to
find
the
true
teachings
of
Islam
in
order
to
analyze
the
possible
compatibility
with
the
dominant
culture
of
USV.
The
groups
listed
above
will
always
criticize
Alis
group.
In
this
hypothetical
scenario,
veganism
represents
the
current
issues
we
face:
feminism,
gender
equality,
gender
roles,
and
LGBT.
60
Nationalism
and
the
division
of
the
world
into
nation-states
is
a
relatively
modern
phenomenon.
In
fact,
it
could
only
have
emerged
in
a
modern
world,
where:
Languages
become
more
predominant
in
a
region
because
of
print
and
paper
o Languages
were
standardized
by
printing
press
Unified
authority
becomes
easier
to
manage
larger
groups
o Governments
are
controlling
larger
and
large
groups
Industrial
changes
breaks
class
structure
o E.g.
Railroads
The
beginning
of
fixed
and
static
borders
is
typically
dated
to
the
Treaty
of
Westphalia
of
1648
in
which
European
entities
agreed
upon
specific
boundaries.
Before
this
time,
solid
borders
did
not
exist
since
the
status
quo
was
more
or
less
war.
In
the
Western
world,
both
the
American
and
French
Revolutions
helped
popularize
the
idea
of
nation.
You
were
loyal
to
the
country
and
dynasty.
The
British
anthem
is
God
save
the
Queen,
not
God
save
the
Country.
King
Louis
XVI
was
executed
by
revolutionaries
under
the
motto
Vive
la
Republique!.
Even
the
kings
sanctity
was
lost
in
order
to
protect
the
country.
Ironically,
in
the
Eastern
world,
such
theories
generally
arose
from
within
an
anti-colonial
context
(e.g.
Indian
uprisings
against
the
British
but
there
was
not
a
concept
of
a
unified
India
before
the
British!).
One
extreme
of
Muslims
will
say
that
nationalism
is
haram
and
ask
questions
like,
how
can
you
say
you
are
proud
to
be
Pakistani?
The
other
extreme
of
Muslims
will
say,
I
am
Pakistani
first
and
Muslim
second.
This
level
of
nationalism,
also
referred
to
as
jingoism,
is
a
level
of
nationalism
that
borders
on
paranoia.
The
loyalty
to
the
nation
becomes
a
type
of
religion
in
which
you
can
never
criticize
the
nation.
Both
World
Wars
solidified
the
birth
of
modern
nation
states
since
the
Ottomans
lost,
and
the
allied
forces
took
over
the
Middle
East.
Nation
states
are
relatively
modern
phenomena,
and
even
now,
change
is
continual.
Trivia:
What
is
the
newest
country
in
the
world?
And
how
old
is
it?
The
newest
country
in
world
is
South
Sudan,
which
was
formed
in
2011.
How
can
you
be
nationalistic
about
your
country
when
you
yourself
are
older
than
the
country?
61
62
63
2) Nation-state
a. Definition
A
system
in
which
all
the
people
belong
to
the
same
geographic
area.
b. Origins
(when
and
how
did
it
begin?)
It
is
a
very
recent
phenomenon
that
was
greatly
pronounced
just
100-130
years
ago.
The
Europeans,
especially
the
Germans,
were
the
first
to
preach
their
superiority
because
they
belonged
to
a
certain
state
in
the
pre-WWI
era.
This
also
occurred
in
Italy
with
the
rise
of
Fascism.
c. Founding
Myths/Conception
(who
made
it
sacred
and
how
are
they
viewed?)
People
who
founded
the
nation
state
were
given
sacred
status.
We
are
taught
their
biographies,
which
are
half-myth,
half-truth.
The
scandalous
and
dishonorable
acts
are
conveniently
swept
under
the
rug
concerning
these
figures.
For
examples,
the
fact
that
some
of
the
founding
fathers
raped
their
slave
women
is
ignored
as
we
focus
more
on
their
contribution
to
forming
the
nation
state.
Myths
depict
them
as
super
human,
but
in
reality,
they
are
similar
to
the
masses
of
people
who
have
negative
qualities.
d. The
honor
of
serving
and
dying
for
Uncle
Sam
wants
you
to
join
the
army
and
the
marines.
Advertisements
depict
serving
the
nation
state
as
glamorous
since
you
get
to
jump
off
helicopters
and
become
a
real
man.
Dont
ever
dare
to
ridicule
the
troops.
They
are
sacred
and
beyond
ridicule.
It
is
kufr
to
the
nation
state
if
you
mock
the
army
personnel.
You
can
never
question
them.
If
the
troops
die
in
battle,
their
caskets
are
draped
in
a
special
flag,
flown
in
special
plane,
and
taken
to
special
ceremonies.
The
deceased
soldier
receives
medal
after
medal
as
he
is
buried
with
a
21-gun
salute
and
has
his
name
engraved
in
a
marble
wall.
What
good
will
these
things
do
for
the
person
who
has
died?
e. What
is
common
between
members?
Passport
One
realizes
that
the
language
can
differ.
For
example,
in
Switzerland,
there
are
natives
that
only
speak
French,
German,
or
Swiss.
Also,
India
has
about
25
different
languages.
Culture
can
also
differ
between
members,
as
does
ethnicity.
At
times,
geography
doesnt
even
combine
them.
64
65
In
essence,
the
Islamic
notions
of
wala
make
more
logical
and
rational
sense
than
either
tribalism
or
loyalties
to
the
nation
state.
From
a
purely
Islamic
point
of
view,
being
a
member
of
a
nation
state
is
halal.
The
Prophet
(SAW)
was
a
member
of
the
Quraish,
but
he
didnt
make
the
Quraish
tribe
his
primary
identity.
Rather,
his
primary
identity
was
Muslim.
After
you
establish
your
primary
identity
as
Muslim,
you
can
be
Quraishi,
Pakistani,
etc.
To
say
that
being
a
member
of
a
nation
state
is
wajib
is
extreme
nationalism,
and
this
is
haram.
But
to
completely
dismiss
the
notion
of
belonging
to
a
nation
state
is
unreasonable.
66
Out
ultimate
loyalty
is
always
to
Allah
(swt).
Our
nation
state
identity
should
never
compromise
our
deen.
America
is
not
a
god.
So,
loyalty
to
America
is
not
loyalty
to
a
god.
It
is
halal
to
be
an
American.
5.2
|
THE
AMERICAN
MUSLIM
EXPERIENCE
MUSLIMS
LIVING
AS
MINORITIES
IN
KAAFIR
LANDS
Historically,
Muslims
have
had
a
few
opportunities
to
live
as
minorities
in
kaafir
majority
lands.
Depending
on
those
experiences,
peoples
fatwas
have
changed.
Let
us
analyze
3
examples:
1. Muslims
of
Andalucia
after
recapture
(al-Wansharisis
harsh
fatwa)
a. After
the
Reconquista
(recapture)
of
Andalusia,
the
Spaniards
treated
the
Muslims
as
second-class
citizens.
The
rulers
initially
promised
them
freedom,
but
Muslims
were
later
told
they
cannot
pray
or
practice
their
religion,
and
that
they
must
convert.
b. Some
Muslims
fled
to
North
Africa
while
hundreds
of
thousands
of
Muslims
decided
to
convert
to
Christianity
because
leaving
was
too
difficult.
A
large
percentage
of
them
pretended
to
convert,
but
they
were
truly
Muslim
at
heart.
c. Muslims
requested
fatwas
from
the
leading
Moroccan
scholars.
One
of
the
greatest
scholars
of
that
time
was
Alwan
Shareesy
who
followed
the
Maliki
madh-hab.
His
position
was
crystal
clear
in
which
he
says
that
the
Muslims
cannot
stay
and
must
leave.
Even
for
the
one
who
wanted
to
stay
in
order
to
gain
Islamic
knowledge
could
not
stay.
d. Alwan
was
correct
in
his
prediction
that
times
would
change
and
the
Spaniards
promises
would
prove
false.
He
was
correct
because
later
on,
the
Muslims
lost
their
Islam.
Groups
like
ISIS
say
Muslims
must
leave
a
kaafir
country,
quoting
the
fatwa
of
Alwan.
However,
the
context
dictates
the
opinion.
2. Muslims
of
India
after
the
collapse
of
the
Mughals
in
1857
a. Mughals
massacred
entire
villages
of
Muslims.
They
would
find
a
man
on
the
street
and
pull
down
his
pants
to
see
if
he
was
circumcised.
If
he
were
circumcised,
they
would
kill
him.
b. British
troops
surrounded
the
palace
of
the
last
Mughal
Emperor
and
arrested
him
for
treason
to
their
Queen.
So,
he
was
forced
to
abdicate.
c. When
the
last
of
the
Mughals
died
in
Nepal,
the
British
took
over
India.
The
Muslims
of
India
asked
the
scholars
around
the
Muslim
world
what
they
should
do.
Must
we
immigrate?
The
British
have
promised
us
Shariah
courts
and
Muslim
judges.
d. The
British
promised
them
religious
freedom
under
the
condition
of
loyal
to
the
Queen.
The
majority
of
the
scholars
said
that
it
is
permissible
for
the
67
Muslims
to
stay
in
India
under
these
conditions.
Hardly
any
Indian
Muslims
migrated.
3. Muslims
of
Algeria
after
the
French
invasion
of
1830
a. When
Napoleons
success
spread,
the
French
decided
they
had
a
right
to
colonize
the
Muslim
world.
So,
they
invaded
Algeria
and
ruled
over
it
from
1830-1961,
French
ruled
over
Algeria.
b. The
French
were
very
brutal
and
callous
when
they
invaded
as
they
massacred
people
and
tried
to
suppress
the
Muslims.
They
were
extremely
greedy
and
imposed
heavy
taxes
on
them.
The
Muslims
of
Algeria
asked
the
scholars
for
direction.
It
was
not
very
black
and
white
since
it
was
their
land.
c. One
camp
of
the
pragmatics
declared
that
since
the
French
won
and
because
they
are
stronger,
the
Muslims
cannot
fight
them.
Rather,
the
Muslims
must
compromise
with
them
to
guarantee
their
religious
rights,
working
within
the
system
to
cooperate
with
French
officials.
d. The
other
camp
of
idealists
said
they
would
never
live
under
the
French
even
if
they
all
die
fighting,
even
if
they
killed
them
all.
Omar
Al-Mukhtar
followed
this
opinion;
he
and
his
followers
fought
until
the
end,
and
they
were
all
killed.
e. So,
there
was
a
difference
of
opinion.
We
cannot
say
one
is
right
and
one
is
wrong.
Both
had
its
pros
and
cons.
The
division
of
lands
was
something
various
madh-habs
did
differently,
taking
their
socio-
political
world
into
account.
Simplistic
schemes
of
world
divisions
need
to
be
updated.
Perhaps
even
new
categories
need
to
be
found.
No
one
has
the
ultimate
solution
for
Muslims
living
in
America.
We
will
have
to
navigate
through
our
Muslim
American
landscape
in
a
unique
manner
in
an
attempt
to
find
the
best
option.
The
vast
majority
of
scholars
in
our
times
say
that
it
is
permissible
for
Muslims
to
live
in
a
western
democracy
with
following
conditions.
THE
STORY
OF
FUDAYK
Fudayk
accepted
Islam
during
the
time
of
the
Prophet
(SAW),
but
his
entire
tribe
remained
non-Muslim.
Someone
told
him
that
he
had
to
make
hijrah
to
Medinah
in
order
to
be
a
real
Muslim.
He
was
so
troubled,
that
he
travelled
all
the
way
to
Medinah
to
ask
the
Prophet
(SAW)
directly
about
the
issue.
He
said,
O
messenger
of
Allah!
There
are
people
claiming
that
whoever
does
not
emigrate
will
come
to
ruin.
The
Prophet
(SAW)
replied,
O
Fudayk,
establish
the
prayer,
avoid
bad
deeds,
and
live
with
your
people
wherever
you
like.
[Sahih
Ibn
Hibban
(4861),
Sunan
of
al-Bayhaqi,
and
others].
This
hadith
clearly
demonstrates
that
if
people
are
able
to
establish
the
basics
of
Islam,
it
is
permissible
for
them
to
live
wherever
they
want
in
the
world.
Given
the
modern
dynamics
68
of
our
world,
this
hadith
is
especially
applicable.
There
is
no
land
that
will
absorb
all
the
Muslims.
It
is
un-Islamic
and
nave
to
say
all
Muslims
must
migrate
to
a
Muslim
land.
So,
the
claim
of
ISIS
that
all
Muslims
must
migrate
to
a
Muslim
land
is
incorrect.
THE
STORY
OF
HUDHAYFAH
B.
AL-YAMAN
Hudhayfah
and
his
father
were
both
Ansari
and
therefore
Madani
(not
Mecci).
They
were
in
Mecca
doing
Umrah
when
the
Prophet
(SAW)
began
the
Battle
of
Badr.
The
Quraish
captured
and
imprisoned
both
Hudhayfah
and
his
father,
saying
they
would
not
be
set
free
because
they
would
fight
against
us
with
the
other
Muslims.
Yaman
and
his
son
promised
that
they
only
want
to
go
back
to
Madinah.
They
both
promised
not
to
fight
them,
taking
a
solemn
oath
in
front
of
the
Kabah.
Upon
returning
to
Medinah,
they
explained
the
situation
to
the
Prophet
(SAW)
who
then
commanded
them
to
fulfill
their
promise.
So,
he
forbade
them
from
fighting
in
the
Battle
of
Badr,
saying,
We
shall
fulfill
their
treaties
with
you,
and
rely
on
Allah
against
them!.
From
this
hadith,
we
learn
that
it
is
permissible
to
have
a
treaty
/promise
/covenant
/passport,
which
gives
you
certain
rights
and
restrictions
even
if
it
is
at
the
expense
of
other
aspects.
The
visa
is
a
contract,
and
you
are
not
allowed
to
break
an
oath
or
a
promise;
it
is
un-Islamic
to
be
treacherous.
It
is
haram
to
be
an
American
citizen
or
obtain
a
visa
and
then
go
against
that
visa
because
that
is
false
promise
and
a
violation
of
the
oath.
If
you
feel
so
passionately
about
the
situation,
then
you
should
go
live
in
another
land
and
take
its
citizenship.
Hudhayfah
made
a
visa
with
Quraish,
and
the
Prophet
(SAW)
told
him
not
to
fight
in
the
Battle
of
Badr.
Any
Muslim
who
is
given
protection
by
another
non-Muslim
country
must
respect
the
conditions
of
that
protection.
If
he
does
violate
the
conditions
(e.g.
stealing,
plunder,
etc.),
the
ideal
Khalifah
must
return
the
renegade
to
the
land
of
the
kuffar.
A
criminal
is
a
criminal.
And
if
they
(another
group
of
Muslims)
ask
you
for
help,
in
the
name
of
the
religion,
then
you
must
help
them,
unless
it
be
against
a
group
with
whom
you
have
a
treaty
in
place.
Surah
al-Anfal,
8:72.
Mainstream
clerics
have,
therefore,
permitted
the
living
of
Muslims
in
non-Muslim
lands
and
under
non-Muslim
rule,
provided
they
have
the
freedom
to
practice
their
faith.
69
Muslims
can
make
the
niyyah
that
their
taxes
are
going
to
roads
or
schools,
not
for
the
military.
SO
HOW
DO
MUSLIMS
NAVIGATE
THE
SYSTEM?
Andrew
March
(a
non-Muslim)
is
an
expert
on
Muslim
minorities,
and
he
has
given
several
models
that
are
in
use:
1. The
Thin
Social
Contract
Model
Standard
position
of
most
clerics
(Qaradawi,
Bin
Bayyah,
etc.)
The
Muslims
views
themselves
as
being
loyal
alien
resident
of
the
governing
system.
They
are
legally
obliged
to
uphold
its
laws
because
Shariah
says
we
must
honor
our
promises.
So,
if
they
have
a
passport
or
visa,
they
must
remain
loyal
and
avoid
treachery.
The
Muslims
must
abide
by
the
law
to
the
greatest
extent
possible.
2. The
Internal
Retreat
Model
Popular
amongst
ultra-conservative
groups
Subset
of
the
first
model
with
the
caveat
that
you
withdraw,
cut
off
ties
with
the
community,
and
form
your
own
bubble.
These
steps
help
to
maximize
your
own
system
and
spread
your
own
ethics
and
values.
Prevalent
amongst
the
Amish
in
addition
to
the
Mormons
who
left
for
Utah
Due
to
the
insular
nature,
life
becomes
extremely
difficult.
No
matter
how
insular
you
are,
there
must
be
connections
with
the
broader
community.
o E.g.
Bubble
of
masjid:
but
parents
and
kids
still
go
to
work
and
school.
Therefore,
they
can
import
certain
concepts
into
the
masjid.
Many
people
practice
this
model
at
the
family
level
3. The
Self-Governance
Model
Not
possible
in
America;
practical
in
one
or
two
countries
Each
community
governs
itself
in
accordance
to
which
laws
the
government
allows
it
to
delegate:
family
law,
inheritance
law,
marriage
issues,
etc.
This
model
is
actually
an
Islamic
ideal.
British
India
perfected
this
model,
and
modern
India
is
almost
acting
upon
such
ideals
too.
This
model
can
be
seen
in
modern
Israel
in
which
the
self-governance
is
the
law
of
the
land
4. The
Temporary
Modus
Vivendi
Model
Typically
espoused
by
extremely
political
and/or
radical
groups
They
agree
to
disagree
Radical
groups
such
as
Hizb
at-Tahri
argue
they
are
only
temporarily
living
in
a
non-Muslim
land,
and
they
will
soon
take
over
when
the
Khalifah
gains
power
Never
in
Islamic
history
has
a
Muslim
minority
become
a
majority
through
force.
This
has
only
happened
through
peaceful
conversion
70
o E.g.
Indonesia
and
Malaysia:
armies
did
not
invade
these
countries.
Islam
became
established
voluntarily
CONCLUSION
Feeling
doubts
is
natural,
and
each
one
of
us
feels
doubt
at
some
times.
If
kept
within
control,
it
can
turn
into
faith.
Story
of
Ibrahim
Ibrahim
(AS)
asked
Allah
(swt)
to
show
him
how
He
resurrects
the
dead.
Ibrahim
was
not
asking
out
of
doubt
or
rejection
but
rather
to
reassure
his
faith.
The
Prophet
(SAW)
said
that
we
have
more
right
to
have
doubt
than
Ibrahim.
Umar
b.
al-Khattab
and
Hudaybiyya
Umar
(RA)
overreacted
in
this
moment.
He
asked
the
Prophet
(SAW),
arent
you
the
Prophet?
The
Prophet
(SAW)
replied,
yes.
Umar
then
asked,
arent
we
upon
truth?
He
replied,
yes.
Umar
asked,
arent
they
upon
falsehood?
He
replied,
yes.
Umar
asked,
then
why
are
we
humiliating
ourselves
in
front
of
them?
Umar
himself
was
feeling
a
kind
of
a
doubt.
He
was
not
rejecting
the
truth,
but
he
wanted
to
understand
the
situation
better.
Someone
once
said
to
the
Prophet
(SAW),
O
messenger
of
Allah!
Sometimes
thoughts
come
to
my
mind.
Were
I
to
be
shredded
into
bits,
it
would
be
more
beloved
to
me
than
to
say
those
thoughts,
and
I
am
so
angry
and
ashamed
of
myself
that
I
would
rather
be
cut
into
pieces
than
say
them.
The
Prophet
(SAW)
then
said,
that
is
the
ESSENCE
of
Iman!!
How?
The
Prophet
(SAW)
was
not
referring
to
the
thoughts
themselves
but
rather
feeling
guilty
about
those
thoughts.
To
feel
that
bad
about
thoughts
of
kufr
is
the
essence
of
Iman!
Shaytan
throws
thoughts/waswas
into
our
minds.
We
all
have
these
waswas
about
sins,
desires,
sensual
pleasure,
drugs,
alcohol,
women,
etc.
Sometimes
those
waswas
are
about
71
Allah
and
His
messenger
(SAW),
Islam,
and
the
Quran.
They
are
not
from
our
heart
but
from
Shaytan.
If
we
feel
guilty,
that
is
the
essence
of
faith.
WHAT
TO
DO?
Understand
the
overlapping
roles
of
the
intellect,
and
spirituality,
and
belief.
Basic
premise
of
Islam:
every
part
of
your
being
(logic,
rational
intellect,
fitrah,
Prophets,
Quran)all
of
it,
causes
you
to
believe
that
the
message
is
true.
But
the
message
also
has
matters
that
are
supra
ration
(soul,
angels,
Heaven,
Hell,
afterlife,
etc.)
or
of
ambiguous
rationality
(Islamic
laws),
or,
in
very
rare
instance,
of
dubious
rationality
(Theory
of
Evolution).
Sometimes
even
qualified
scholars
dont
understand
certain
aspects
of
Islam.
But
they
believe
in
Allahs
knowledge,
mercy,
and
wisdom.
They
believe
in
Muhammad
(SAW)
and
the
Quran.
Given
that
everything
else
makes
sense,
and
that
the
alternatives
are
nonsensical
and
illogical,
belief
in
Islam
therefore,
at
times,
requires
a
logical
and
spiritually
fulfilling
leap
of
faith,
and
that
is
the
iman
bil-ghayb
that
is
always
praised
in
the
Quran.
Western
culture
thinks
rationality
will
solve
all
the
worlds
problems.
However,
logic
and
reason
is
only
valid
in
one
sphere.
There
are
other
spheres
like
common
sense,
emotion,
and
fitrah
which
can
overlap
with
logic/reason
to
guide
one
to
Islam.
We
cannot
rationalize
each
and
every
matter
because
there
are
things
beyond
the
realm
of
reason.
The
soul,
ghayb,
and
angels
cannot
be
proven
scientifically
because
science
has
a
limited
role.
THE
HADITH
OF
DOUBTS:
The
Prophet
(SAW)
said:
The
people
will
keep
on
questioning
until
it
will
be
asked,
This
was
created
by
Allah,
but
who
created
Allah?
Whoever
experiences
any
of
that,
let
him
say,
I
believe
in
Allah
and
His
Messengers.
And
let
him
seek
refuge
with
Allah
and
stop
[this
line
of
reasoning].
Narrated
by
Muslim
in
his
Sahih.
Benefits
from
this
hadith:
The
notion
that
more
rational
inquiry
is
always
better
is
not
itself
rational,
nor
do
those
who
claim
to
champion
it
consistently
follow
it.
o You
dont
question
each
and
every
aspect
of
your
life
since
you
take
things
for
granted.
The
same
holds
for
religion.
Once
you
know
it
is
true,
take
it
for
granted.
Questions
should
be
useful
and
pertinent
and
asked
of
those
who
know.
o Too
many
questions
can
be
harmful
o Not
every
question
has
a
logical
answer
72
Seek
affirmation
through
what
you
know
(I
believe
in
Allah
and
His
Messengers)
for
what
you
dont
know
o So,
when
you
come
across
something
you
dont
understand,
refer
it
to
something
you
DO
understand.
o You
affirm
what
you
know
(Allah
and
His
Messenger)
to
counter
that
which
you
dont
know
Rationality
has
its
limits,
and
delving
beyond
those
limits
will
lead
to
irrational
answers
(and
stop!).
o We
need
to
stop
thinking
about
issues
that
will
bring
doubt
to
us
and
ultimately
harm
us.
o We
need
to
busy
ourselves
with
Quran,
dhikr,
and
dua.
The
power
of
dua
(let
him
seek
refuge
in
Allah)
o When
we
find
ourselves
in
doubt,
we
need
to
immediately
turn
to
Allah
(swt)
and
seek
His
refuge
o The
Prophet
(SAW)
would
say
more
than
50
times
everyday,
Guide
us
to
the
Straight
Path
in
his
Salah
Surah
Yunus,
an
early
Makkah
revelation,
concludes
its
powerful
message
as
follows:
73
Say,
[O
Muhammad],
"O
mankind!
If
you
are
in
doubt
as
to
my
religion
-
then
I
do
not
worship
those
which
you
worship
besides
Allah.
Rather,
I
worship
the
One
who
shall
cause
you
to
die!
And
I
have
been
commanded
to
be
of
the
believers.
So
direct
your
face
toward
the
religion,
inclining
to
truth,
and
never
be
of
those
who
associate
others
with
AllahSay,
"O
mankind,
the
truth
has
come
to
you
from
your
Lord,
so
whoever
is
guided
is
only
guided
for
the
benefit
of
his
soul,
and
whoever
goes
astray
only
goes
astray
in
violation
against
it.
And
I
am
not
placed
in
charge
over
you!
And
follow
what
has
been
revealed
to
you,
and
be
patient
until
the
Decree
of
Allah
comes.
And
He
is
the
best
of
all
judges.
Surah
Yunus,
10:104-105,
108-109
This
Surah
was
an
early
Meccan
Surah
that
discusses
the
message
of
the
Prophet
(SAW),
which
admonished
the
Quraish.
The
end
is
very
simple
and
clear
as
Allah
(swt)
says
that
a
true
Muslim
will
believe
and
act
upon
Tawheed
even
if
others
of
mankind
have
doubts
about
Islam.
The
doubts
mankind
harbors
about
Islam
will
never
shake
the
Iman
of
the
true
believers
or
cause
them
to
deviate
from
the
Straight
Path.
When
people
raise
so
many
questions
about
Islam,
we
need
to
simple
ask
ourselves
one
question:
what
will
happen
to
me
when
I
die?
We
realize
that
we
must
believe
in
Allah
(swt)
because
He
is
the
one
who
will
cause
us
to
die.
The
Prophet
(SAW)
is
saying
in
the
above
ayahs,
I
worship
the
One
who
will
take
your
soul!
When
Allah
(swt)
says,
So
direct
your
face
to
the
true
religion,
He
is
telling
us
to
busy
ourselves
in
acts
of
ibadah
because
it
remains
one
of
the
best
ways
to
eliminate
doubt.
When
we
immerse
ourselves
in
the
pleasure
of
worshipping
Allah,
He
will
dispel
these
doubts
from
our
mind.
The
surah
concludes
O
mankind!
Verily,
the
truth
has
come
to
you
from
you
Lord.
So
whoever
is
guided
is
only
guided
for
the
benefit
of
his
soul,
and
whoever
goes
astray
only
goes
astray
in
violation
against
it.
So,
when
these
atheists
and
agnostics
argue
with
you,
it
is
truly
their
choice
if
they
want
to
be
guided.
If
they
are
misguided,
they
only
harm
themselves,
not
you.
And
I
am
not
placed
in
charge
over
you!
means
that
it
is
not
my
business
to
protect
you.
That
is
only
your
own
business.
A
Muslim
must
be
patient
until
the
decree
of
Allah
comes
and
remember
that
Allah
is
the
most
just
of
the
judges.
74