Shahada Shy

Christmas and Islam

2011-12-24T21:14:00.003-05:00

I find it interesting that there has not be a development of Islamic celebration of Christmas in the U.S.

As someone who was raised Christian, Christmas is the holiday that feels to me like it has the most crossover...after all the birth of Jesus/Esa is celebrated in the books of both groups and the stories, while different, are parallel.

Objection 1: But Muslims should only celebrate the Eids

Where does this idea even come from? No, seriously. I mean, different Muslim groups celebrate different holidays in addition to the two Eids (Ashura, Laylat al-Qadr, Islamic New Year, Mawlid an-Nabi, Laylat Bara'ah, etc). And the Eids themselves do not seem to be enshrined in the Quran (they do appear in the Hadith).

Granted, there are plenty of communities and individuals out there in google-land arguing that all celebrations except the Eids (including birthdays) are HARAAM . As I've discussed here before, I find this type of narrow-mindedness scholar-worship...well I don't like it and I certainly don't subscribe to it myself feeling instead that the Quran consistently emphasizes that unless something is directly forbidden it is allowed, and moreover that it is a grave sin to make other prohibitions in the name of God

For example: "Lost indeed are they who, in their weak-minded ignorance, slay their children and declare as forbidden that which God has provided to them as sustenance, falsely ascribing [such prohibitions] to God; they have gone astray and have not found the right path." (6:140, Asad Translation)

So, for me the claim that there are Eids does not rule out celebration/commemoration of other events. And yes, I also plan to continue celebrating my birthday.

Objection 2: Christmas is an explicitly Christian holiday.

Hmmm...well at least here in the U.S., no not really. Christmas has become largely a secular holiday in the U.S. Many people who do not otherwise identify with Christianity celebrate Christmas. Many of the traditions in the U.S. come from early pagan influences (arguably worse from an Islamic perspective though :-)). Things like lights, feasting, and exchanging gifts are not necessarily Christian in execution or intention.

Also as I mentioned earlier, the birth of Jesus/Esa is a moment celebrated in the Quran. It is easy for me to envision a focus on the Islamic version of this narrative as a central point of Islamic Christmas celebrations...I have never been to a mosque that visited this story during December, perhaps trying to avoid controversy about "imitating Christians", but you don't hear it any other time in the year either. In fact, in my experience, it has been largely absent. Interesting/disturbing given that it is a story that involves a woman (Maryam) the communication she has with God, and the ostracism she faces from her community for her perceived misbehavior. Here is another strong woman in the Quran who we hear so little about. And I for one would welcome the opportunity to celebrate her story at least once a year.

Objection 3: Christmas doesn't really even mark the birth of Jesus.

Certainly the selection of December 25th for the celebration of Christmas has little to do with historical evidence about the birthday of Jesus/Esa, but beyond recognizing that, does it matter? As a commemoration, the accuracy of the date seems largely irrelevant to me. In the Islamic calender, holidays move throughout the solar year, so the days we recognize as marking certain moments of revelation also bear no association with the actual time of year of that revelation, it is the choice to commemorate the event that is important.

Objection 4: Celebrating Christmas would be bida (innovation).

This one I can see as holding some water. Not in the way that celebrating anything except the Eids is bida (see above), but rather in the way I can imagine an Islamic celebration or service coinciding with the Christmas season that commemorates the story of the birth of Jesus. Since nothing like this is mentioned in the Quran nor documented in the sunnah then yes I think it could be accused of being a religious innovation. As a family or community tradition though, it seems like it could also be easily incorporated into existing traditions. Set aside a khutbah to celebrate this story, as a family read the relevant chapters before exchanging gifts, etc. I guess the accusation of bida to support an invented status quo is so prevalent that I have a hard time figuring out how to engage with this idea is a useful way. What is the balance between adjusting to accommodate cultural and regional traditions versus maintaining a purity of religion? I don't know. But I think this is something that should be discussed, not a term that is thrown out pell-mell whenever someone brings up something different.

The Right to Privacy in Prayer?

2011-01-16T16:08:00.005-05:00

(image comes from this article about how tourism is both saving and destroying a Laotian city)

I choose to attend a small and specific Eid prayer this year, and quickly noticed the presence of two cameras which stared unblinkingly at us throughout the gathering. A few weeks later I stumbled across the resulting video. Without giving specifics let's just say it's a 10 minute piece on the Eid service that was made for international broadcast and is readily available online. I can identify myself in the crowd throughout and at one point there is a close up on me praying. And I am not at all happy about it.

I think there are two issues here. The first is a feeling that in documenting the service in this way, worship was interrupted. The second is a feeling that I’ve been “outed”.

Cameras and Worship

I feel like the cameras disrupted the sanctity of worship. I was there to pray, not to put on a show. It was hard not to be aware of the cameras. I definitely remember the moment when they were in my face as I prayed, and while apparently they think it made for good footage, it meant I was thinking about the camera not God while praying.

Being Internationally Outed

I also felt that it invaded my privacy. I am in general a private person and I am struggling with issues of belonging, identity, and trying to claim a Muslim-ness that is relevant to me. I have many friends and family members who do not know that I identify as Muslim, and while they are unlikely to see this video (or to recognize me in hijab) it feels wrong that my Muslimness should be broadcast to the world first. To me my Muslimness is a matter between myself and God, and not fodder for the evening news.

My image is now perpetually associated with this service. In this case, I actually am very supportive of the organization hosting it, but I am not always enthusiastic about the services I attend. Often I don't know if I will like/agree with the speaker/organization/etc until I have attended. Sometimes I have little choice in where I attend prayer if I want to pray in congregation rather than in my bedroom. So here my image is floating around the interwebs associated forever with this specific gathering. Thank God no one was documenting some of the other services I've attended!

My permission was never asked. I did not know until I arrived that the services were being documented for broadcast. Had I known, I probably still would have attended, but I would have thought about it.

Public Service?
On the other hand, at what point does this sort of thing become a public service? Is being Muslim inherently "News"? Do I have the right to expect any privacy in this matter? What is public space? I did not think attending an indoor Eid service constituted public space...in fact I have generally avoided situations where jummah was held outdoors in public areas because I felt the public-ness distracted from my worship and invaded a reserve that I feel is important for me.

I have been working in the last 6 months to be more open about being Muslim, so maybe this was just another aspect I have to figure out how to address as I work to resolve these issues. Am I more annoyed about the “outing” or my distraction. And is being publically outed, but in a forum that is unlikely to be seen by those who actually know me really that big a deal? I really don't know. All I do know is that it didn't feel good.

Friday Link

2010-11-19T13:31:00.003-05:00

Interesting article about the first time praying in a "real" mosque by a young woman considering converting to Islam

"My First Prayers at a Real Mosque"

Some excerpts:

"No, this embarrassment come from my own worry about how this looks to everyone else; my fascination with Islam, my potential conversion, my insistence that shari’a is not what people think, at least when you look broadly enough, all this, I know, looks childish, utopian and uninformed on my part; the equivalent of how the young flirt with communism or vote for Nadar."

"When you chip away everything that has been added to Islam since the death of the Prophet, you are left with a core faith that is more protestant than the protestants and was so long before they existed. This insistence on a personal relationship with God suits me perfectly."

"Islam helps thaw out my heart when it gets frozen and keeps me on track in a way that does not feel disciplinary; I’m taking better care of my home and putting money away for the future and it feels easy and natural. Islam supports me in becoming my most beautiful self, helps me become a more contented, humble, responsible person."

Eid Mubarak!

2010-11-16T21:16:00.001-05:00

Labels and Access

2010-11-13T18:27:00.003-05:00

Morocco, like some other places, prohibits non-Muslims from entering most mosques. As I was traveling with an old friend who is not Muslim, I did not attempt to gain entrance to any of these places while I was there. However, it points to issues of labeling and legitimacy that I've touched on here before.

I ran into similar restrictions when visiting Jerusalem, and as I was traveling alone at the time, I did try to enter. It took three different tries (with three different sets of guards), reciting al-Fatihah twice, and telling them my "Muslim name" was Fatima before I was allowed in (as a side note, it is not, but I was advised by some local shop keepers that this would help).

Now, I understand that these rules are largely in place to try to create safe spaces for Muslims to gather for worship and for socialization and relaxation...but they rely so heavily on the idea of the superficiality of being Muslim. On having the "right" name or appropriate paperwork.

These restrictions also create an air of mystery and secrecy without always creating this safe space. At one mosque in Morocco, the non-Muslim tourists would gather around the main doors as they were opened at the azan and openly gawk at the worshipers. It felt extremely awkward (though I too wanted to see the famed art of the interior).

I understand the nervousness with opening the space to everyone all the time, but is restricting it all the time the best solution? This seems to be very much in risk of getting in the way of the relationship between the divine and another human. In a world free of the threat of violence, why should any human being (who is acting respectfully) be denied the right to enter a place of worship? And how can a man standing at the door of a mosque determine instantly whether or not I am Muslim enough to enter?

No answers, just questions and food for thought.

Head West Young (Wo)man

2010-10-23T11:42:00.003-04:00

Work is sending me to a conference in Europe, and I'm going to take some time and head down to Morocco for a quick trip. Inshallah I'll be back in about a week with stories and thoughts to share. Have a wonderful week!

Allahu Akbar

2010-10-17T16:22:00.003-04:00

Hello all, I hope you are having a wonderful October, it is a beautiful day outside my window (subanallah), and while I was originally going to post a more usual critical perspective on life and Islam, the sun has convinced me to keep it cheery today. So a brief thank you to all of you for your comments and for helping me explore my thoughts in what has been a remarkably safe space. And I hope you all are enjoying equally beautiful days wherever you are.

I'll leave this as an open forum. Any comments, questions, things you would like to discuss in the future, just saying hi, whatever. Feel free to post whatever you want on this fine day.

And of course, ilhumdallah for this day and for allowing all of us to be here to see it, and may we all be blessed with many more. Ameen.

What is a "Muslim" Wedding?

2010-10-12T09:53:00.004-04:00

So for a variety of reasons, both real life but also new seasons of bridal reality tv :-), I've been thinking about weddings a bit lately. This topic is too big to cover all the nuances in one post, but here's a first cut. Weddings in general are seeped in culture and tradition, so to start with I'd like to work on teasing out the specifically religious aspects. As you all know by now, that means I'll be looking for guidance from the Quran.

What does the Quran say about Marriage and Weddings

In my reading, the Quran is very pro-marriage. Wedlock is set up as the opposite of fornication repeatedly (for example: 4:24, 5:5). An attraction, that in some translations is rendered as a recognition of the importance of marriage, is described in 25:54.

It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things). (Y. Ali Translation)

And marriage is not just a this dunya thing, righteous spouses are among those you can enter paradise with (13:23, 40:8, 43:70)

So marriage is important (note that we can get to this conclusion without sidetracking to hadith on this matter). Having established the importance of marriage, the Quran goes on to provide minimal guidance.

1) Who you can/should and cannot/should not marry
This is one of the main sources of guidance about marriage in the Quran. As with many things in the Quran there are a few explicit prohibitions with all else being permissible. According to the Quran Muslims (believers) should not marry polytheists (2:221), close relatives (mother, daughter, sister, aunt, nieces, milk-mother, milk-sister, step-daughter) and some other relations (woman previously married to father, wives of biological sons, two sisters at the same time) (4:22-23). You are also not allowed to marry someone who is already married (4:23). It is also not advised to marry the Prophet's widows (33:53), but that's rather a moot point nowadays. All other women are lawful (4:24).

Other advice includes considering religiosity over beauty or other pleasing features (2:221), to not be deterred from marrying someone poor (24:32), and that while marrying to prevent committing sin is acceptable it is better to be patient (4:25). In admonishing the Prophet's wives, God also tells us some more about what features make a "better" wife: surrendering yourself to God, truly believing, devoutness, repenting to God [so not perfect], seeking God's acceptance. It is explicitly stated that these women might be virgins or not (66:5).

It is also noted that some spouses may be bad for you (examples of Noah and Lot's wives are given 66:10), but that it is better to pardon and forgive them for their faults (64:14).

So in summary you can marry most anyone, but there are some specifics you should check on beforehand, just in case.

2) Dower (farrdah فَرِيضَةً aka Mahr)
A gift from the groom to the bride is repeatedly listed as a condition for marriage.

...But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions... (4:24 Asad Translation)

Repeatedly the giving of a dower is listed among the conditions making a woman a lawful wife (for example 5:5; 33:50). It is also noted that the same dower is due to a slave/captive as to a freewoman (4:25), so it stands to reason that this is not a form of "buying" a wife. As a side note, Islamicity's footnote 58 suggests otherwise, but that does not seem consistent with previous statements or with the content of the verse in question.

It is also explicitly noted that if both spouses agree there is no sin in changing the dower, or of the wife giving to the husband from it (4:24).

In case of divorce the dower remains with the woman; however, if the marriage dissolves because of conversion or apostasy of one spouse, the dower should be returned to the man who gave it (60:10).

3) Marriage should not be a Secret
for example see 2:235.

So three simple components, marry someone lawful to you, the groom must give the bride a dower (it is not specified what this is, so it is left to the discretion of the parties involved), and the marriage must be publicly announced. It seems to me that with a few minor adjustments the basic civil ceremony performed in the U.S. would fulfill these requirements. A marriage license requires confirmation that the parties to be married are single and are not inappropriately related (the parties involved would have to double check against the Quranic list, but frankly that shouldn't be a problem :-)), the parties involved must decide upon a dower, and civil marriage require witnesses, so we're good on the public part. Now the marriage contract is an interesting bit, and not explicated in Quran, so we'll leave that for a later post. I would like to briefly point out that there is no wali or wakleed needed.

Is the Quran the literal word of God?

2010-10-04T13:01:00.000-04:00

In my absence Hubby left a comment on the post about the Quranic version of Jesus' birth that sparked this post. Hubby, if you're still around, here are my thoughts on what you said.

Hubby wrote:

This story makes absolutely zero sense, yet it is supposed, by Muslims, to be the words of God. I mean in those times Mary just "went to deliver in a far off place"? Makes much more sense that she and Joseph were traveling due to tax season as was insinuated in the Bible. Also, It makes perfect sense to you that in this far off place she becomes upset and was refuting Gods gift to her and mankind? And that not only did "Dates" fall from a "Palm tree", but this made her feel better? Finally, you believe that purely human infant (he was just a prophet in your religion) spoke? Wait, now for all but the first rebuttal you will say “God can do as he wishes”, but to that I would have to then question – Why would a perfect God go through all this trouble? Especially to only have to later make all new corrections because the humans messed it all up. Did God not see this coming? How can this not all be silliness?

I'm not interested in arguing the semantics of the story at this point, but what this really made me think about was the idea of how to understand the Quran.

I believe that the Quran is the word of God, divine revelation (wahhy) conveyed directly to Muhammad via the angel Gabriel. This does not, however, mean that I think the Quran must be understood literally. These two concepts (word of God, literalness) are often conflated, but I would argue that they are actually two distinct issues.

And now for some background on how people in the U.S. view the Bible and the Quran. Let's start with the General Social Survey , a nationally representative survey asking people about a variety of social, family, and personal issues. They pose the question

Which of these statements comes closest to describing your
feelings about the Bible? 1. The Bible is the actual word of God
and is to be taken literally, word for word. 2. The Bible is the
inspired word of God but not everything in it should be taken
literally, word for word. 3. The Bible is an ancient book of
fables, legends, history, and moral precepts recorded by men.

Well, we can see my point about conflating word of God with literal interpretation, but it's what we've got so let's see what the finding are.

1) Word of God - 33.4%
2) Inspired Word - 49.5%
3) Book of Fables - 15.9%
4) Other - 1.2%

That is, almost half of Americans feel that the Bible is the inspired word of God, but not everything should be taken literally, while a third of Americans feel that the Bible is the actual word of God and should be taken literally.

Let's look at some more data. PEW put out a report comparing the religious practice of Muslims and Christian. They find that:

50% of Muslims responded the the Quran was the word of God and should be interpreted literally (40% of Christians responded this way about the Bible), while 25% of Muslims responded that the Quran was the word of God but not all of it should be interpreted literally (32% for Christians and the Bible).

What we get from this is that Muslims in the US are pretty similar to Christians in their ideas about how to interpret their sacred texts. About half of each population (give or take 10% but I don't want to get into a technical statistical discussion here) views their book as being 1) actual word of God and 2) literal. But a sizable minority (a quarter of Muslims and a third of Christians) opt for a non-literal interpretation. Even more interesting to me if that over half (60%!) of Muslims feel that there is not just one way to interpret Islam.

Here is my personal take on this issue:
I see the Quran and Islam as applicable to all time and places, not because it lays out one incontestable way to do or understand things, but because it can be reread and recontextualized and can even mean different things to different people and in different situations. I think that many verses have can be understood literally and there are certainly many straightforward directions (pray, give charity, etc), but the prevalence of metaphor, poetic language, and parables/storytelling, to me suggests that there is more there too. So I don't think it's all a metaphor that should be understood willy nilly, but I also don't think we should be locked into one interpretation that can't recognize changing context.

I think historical context is one important aspect of reading the Quran. By this I mean understanding when and where and in what situation a particular verse is revealed (or speaks to/about). So for example, understanding that in Arabia a “palm tree” refers to a date palm tree, not the trees that line Rodeo Drive in Hollywood. With that understanding, I would not consider the verses in question to be signifying a miracle of God (beyond the act of creation and sustainment in providing trees that produce such a nutritious fruit).

The second level of contextualization I see as important is rereading the Quran and placing it within a contemporary (and personal) context. The world we live in changes over time, and we also change. God has given us sense to recognize these changes, and reason to think about them. Every time I pick up the Quran and read I am not the same person I was the last time I read, nor who I will be the next time. We notice different things, different verses may gain poignancy. Our understanding of the meaning may change. This may be for better, for worse, or just for different.

A third important reason to not go totally literal is that there are verses that address specific occurrences, or social institutions, like slavery, that are not directly applicable in my context. A purely literal interpretation would find these verses meaningless because the context changed. But I think they still tell us important things about God and how we should relate with the world around us, and what is pleasing and displeasing to God.

All that said, if the GSS comes to my door with their question I'm not sure how I would answer because of this dual meaning of literal. Word of God - check, but I think the meaning is much more than literal.

Shahada as Bureaucracy (Part 3 of 3)

2010-10-01T22:07:00.000-04:00

LK comments on the previous post: "If you feel you are Muslim, then you are. Who is to tell you otherwise?" and that, dear readers, is what this third installment is about.

Unfortunately "proving" your muslim-ness seems to be somewhat of a bureaucratic pastime. I've had to jump through some of these hoops before trying to enter mosques that are closed to non-Muslims (a whole other issue in itself). Since I don't have a Muslim name (nor do I plan to take one), the guards tend to question my religion. I have had guards request my papers from the local mufti, I have been asked to recite Quran, and I've been flat out turned away even after saying the shahada in front of them. If indeed the shahada is what makes a Muslim, not a human man with a rubber stamp of approval, then my own testimony should be enough to grant me entrance. yet, my name, my skin, probably my single woman-ness apparently refutes my words and actions.

Which brings us to that lovely document: a certificate of conversion (ok actually I don't know what it is called, but that seems as descriptive as anything else). This is a certificate usually issued by a mosque or sometimes a government office (depending on what country you're in) that "proves" that you have converted. Such "proof" is required to get a visa to do pilgrimage in Saudi Arabia, and in some countries it is required to marry, for purposes of identification cards, and for funeral arrangements. Perhaps some of my aversion to such a requirement comes from being American where there is little official reason I need documentation of my religion. After all I can travel wherever I want regardless of religion here, and as for marriage and funeral, these are issues that can be dealt with through civic legal channels. Though I suppose a mosque here could require this same certification to perform nikkah...anyone know?

The Saudi Arabian government requires "proof" of conversion to attend umrah or hajj. From their website: "If the applicant has converted to Islam, he/she should provide an Islamic certificate notarized by an Islamic Center."

This raises so many objections from me.
1) How do they determine who is a convert and who is Muslim by birth? One hopes (but I suspect such hope is in vain) that it isn't just on the basis of appearance and name. There must be lots of people who are not converts who don't have Muslim names or "look Muslim". Perhaps it is just a question on the form: were you born Muslim? But it just seems so...ick. I mean in the doctrinal sense Muhammad wasn't born into this religion (Aisha was the first to be) so why the need for a bureaucratic distinction?

(For an interesting article on the distinction between Muslim and Muslim-born in the media go here)

2) does a certificate obtained at some point in my life really mean I'm a Muslim that they want on hajj or umrah? Or that if I were born Muslim that I would be? i.e. if this requirement is really about making sure that people on pilgrimage will be respectful and behave themselves, etc how in heck does a piece of paper or chance of birth prove that?

3) How dare a HUMAN bureaucracy stand in my way of a religious obligation! Notarized by an Islamic Center indeed! What a load of....yeah.

It just infuriates me. I understand that they want to keep the non-Muslim riff-raff out (though personally I think that it is a terrible practice to close mosques, etc to non-Muslims, but I understand the potential for conflict at a gathering/event that should not be about that). And I do believe that God knows and understands that in the context of the time and place where I live, hajj is not just an undertaking requiring time and money, but also (as a convert woman) a husband and the proper paperwork. Sigh.

And to end this post, we are in luck because UmmSqueakster provides a translation of her certificate of conversion obtained at Al Azhar in Cairo, Egypt

In the Name of Allah, the Beneficent, the Merciful

Certificate of Embracing the Islamic Faith
Praise be to Allah; peace and blessings be upon His prophets and Messengers and upon the final prophet and Messenger Muhammad (P.B.UH) Al Azhar Administration hereby certifies that:[NAME] of [NATIONALITY], who had been previously an adherent to [RELIGION], has presented herself today [DATE] A.H. (Corresponding to [DATE] A.D.) expressing her desire to authenticate her embracing the Islamic Faith. [UmmSqueaker notes: "I made them write a note in here in arabic that I had converted some time earlier". I will definitely have to remember this]

In view of the fact that the applicant has convinced us of her identity by presenting the appropriate documentary, we have discussed several points with her to make sure that sincerity is deeply rooted in her desire, we have further explained to her in general the principles and the essence of Islam, its pillars, the lawful and the unlawful in accordance with Islamic legislation (shari’ah)
She, henceforth, reiterated her acknowledgment of the Islamic Faith, saying:

I bear witness that there is no god but Allah and I bear witness that Muhammad is his servant and Messenger.I also acknowledge that Moses, Jesus and all other Prophets are servants and Messengers of Allah. I renounce all religions other than Islam. Furthermore, I hereby and henceforth adhere to Islam as my Faith and Shari’ah.

Having realized that she has adopted Islam by her own free will, we have informed her of the rights and obligations of a Muslim. She has chosen a Muslim name as:
[MUSLIM NAME]

This certificate has been issued to the above mentioned, in order to authenticate her adoption of Islam and her decision to act in conformity with its provisions.
May Allah, the Almighty, guide him permanently along the straight path. Verily Allah is the best Guide.

[VARIOUS SIGNATURES]

And with this we come back to the first installment: what is the shahada? Could I in good conscience swear the oath she did (yet ANOTHER version of the shahada, I almost feel compelled to search the internet to see how many other versions I can find)? I think I could, I don't disagree with anything in the oath, though I don't think it is the proper form of the shahada. The bit on shariah could be tricky as I do not recognize the legitimacy of a lot of what gets listed under shariah these days. I suppose at the end of the day I have to trust in God, and know that God knows what is in my heart, and understands that I may have to jump through some stupid hoops to do things like Hajj. It is still frustrating.

Anyway, all of this is a moot point at this moment as I don't think I will be pursing the paperwork immediately. I will probably wait until I'm in a situation where I need it for something, and then I will have to revisit this question. Including, for example, where to get it. Am I personally okay with getting my paperwork at an Islamic Center that I have serious disagreements with over their practice? How do I find out ahead of time what various list of things they will make me swear to? etc.

I'd love to hear about any experiences you all have with this process

I will be back iA

2010-09-27T09:33:00.004-04:00

I have two more posts on shahada drafted, however I'm going to be away for a few days for work. So inshallah I'll see you all in a few days to continue this discussion.

Shahada as Conversion (Part 2 of 3)

2010-09-19T15:35:00.016-04:00

Today, a public declaration of the shahada is used to formally convert to Islam. The more I search the more versions of this ritual I find. In my early introductions to Islam I learned that it was recited 3 times in front of 2-4 Muslim witnesses. I have seen it performed after jummah with it recited only once. I have heard of situations where women converts at mosques are pressured to take it privately so as not to broadcast their voices. Heck, there is a website where you can IM with someone and take it.

While I recognize the importance of a ritual to mark life transitions, it seems like the real conversion is an internal process. Accepting and witnessing this statement in your heart and mind seems the crucial element. Since God knows all, even the unspoken and unseen, doesn't having the shahada in my heart and recognizing my submission to God make me Muslim? Is there something important in uttering the words in front of human witnesses? (Besides that doing so establishes a social contract…but again you should be doing or nor doing things because of God, not because of people’s expectations) And can uttering these words before witnesses really "convert" you if you heart remains unaffected?

These are not just rhetorical questions. While in the last year I have gotten to a place where I say (and believe) "I am Muslim", I have lost the emphasis on the ritual. I can't tell you the day I realized in my heart and mind that when I prayed and said the shahada it was for real, but once I made that realization, the importance of witnesses and ritual faded away, lost appeal, and came to seem almost garish. Uttering a phrase in front of a group of people doesn't change who I am or my relationship with God. Thinking about taking the shahada in front of the local Muslim community at Jummah, or even just with the sisters, fills me with a dread that now has very little to do with faith but a lot about fear of being judged or being treated like a "new" Muslim even though I have been practicing and learning for several years.

Of course all this concern is focusing on the human aspect not the divine. So does God care if I do the ritual that is currently accepted? Unlike salat, there is no mention of a conversion ritual that has been passed down since Abraham. Nor does the Quran include any details at all on conversion. Even the hadith have little to say on this topic. There are some details on individuals swearing allegiance to Muhammad (including that the women personally swore allegiance to him, but used a bowl of water so they had contact without touching...which is kinda cool). In looking into the history of the early ummah, it strikes me that it may be important to distinguish between swearing allegiance to Muhammad and conversion to Islam. I wanted to begin to touch on that here, but am running out of time, so someone remind me and we can try to get back to it.

Today there does seem to be a sense that the ritual is the important part. This can be seen in the pressure (I've never encountered this personally, but it abounds on the internet and in dawah material) to perform the ritual immediately, before even understanding the faith. This has always bothered me.

An example of what I'm talking about:

As for taking the shahada why wait? You already know in your heart its true and Allah dosent expect you to be perfect muslim knowing everything about Islam and how to pray etc....What if you (Allah forbid) died tomorrow? You'd die a non believer and won't enter paradise.

If you really do have the faith in your heart and die before doing the ritual are you really a "non-believer"?

There is an interesting essay on conversion as an intellectual transformation Here

When the individual's search for truth finds a convincing answer, this is such a profound experience that his heart is intensely moved. His eyes are filled with tears. His whole existence is molded in the hue of truth. It is then that he emerges a new and altogether different person, having undergone a transformation.
That is why the Qur'an uses no synonym for conversion. To express the act of conversion, other more meaningful words have been used, for instance, the dawah mission (the communication of the message to others) of Islam

And then there is the Quranic passage about the importance of the state of the heart over the words said:

The Arabs of the desert say: 'We believe.' Tell them: 'You do not believe. Better say 'We submit'; for belief has not yet penetrated your hearts.' (49:14 Ahmed Ali Translation)

And for most baffling conversion practice I've run across:

Once a person has said shahadah he/she needs to do certain purifications.
1. A female should trim her nails short, shave the hair under her armpits and pubic hair.
2. A male should trim his nails short, shave the hair under his armpits, pubic hair and shave the hair on his head (and later get circumcised as soon as possible)
Narrated by Abu Dawood (356) which says that the Prophet(peace and blessings of Allaah be upon him) commanded a kaafir man who had become Muslim, “Shave off the hair of kufr and get circumcised.” […] Also note that hairs under the armpits and pubic hair should not be aloud [sic] to grow for longer than 40 days.

Reference here and here

Shahada as Faith (Part 1 of 3)

2010-09-19T14:44:00.012-04:00

Lā 'ilaha 'illā llāh

It is a phrase with a lot of meaning and significance that is repeated 1-2 times during prayer. It is also the phrase with which conversion to Islam is accomplished (more on this is part 2). So let's dig right into it.

Shahada or (testimony/profession of faith) is the first of the 5 "Pillars" of Islam. With attention on Islam in the West in the past decade, this should be familiar to most anyone who is plugged into popular media. So what is it that is being professed? (as a side note, what are your thoughts on the use of "testify" or "witness" with regard to this? To me they conjure up images of fundamentalist Christians at revival meetings...a stereotypical images I'm sure, but personal testimony was most definitely not a part of my Christian upbringing)

There are various ways to translate the phrase. The literal would be "There is no god but God." My favorite translation however is

There is no deity worthy of worship except God.

Some of you will by now have noted that I've left off the second bit which is commonly added, "wa ashadu Muhammaden rasul Allah", which means "and I testify that Muhammad is the messenger of God". This is intentional. I am not denying that Muhammad is Rasul Allah, rather after some reading and careful thought have decided I'm not comfortable with including this phrase alongside the most fundamental profession of tawhid (monotheism).

The essence of Islam is the oneness of God and God's completeness (tawhid). There is no need for intercessors (either in the form of a priesthood, law-issuing scholars, or deceased prophets). We are admonished so often not to seek intersession as there is none but through God. The point is, at this foundational moment, why should we need or want to mention anything other than God.

According to Yuksel et al in their translation of the Quran, the phrase "There is no god but God" or "there is no God but he" occurs 30 times in the Quran, and never includes any other name. These authors also report that there is archeological evidence (I do not have access to verify this independently, if any of you know more please let me know) that the shahada as we know it today (with the addition of Muhammad's name) was not contemporaneous with Muhammad's life or for almost a century following his death. As a side note, I do have some issues/concerns about these authors (that is for another post), but overall I find their translation and footnotes thought-provoking and in many cases I find their arguments convincing.

The verse commonly cited to support this position is:

"When the hypocrites come to you, they say: 'We affirm that you are the Apostle of God [Rasul Allah].' God indeed knows you are His Apostle. God bears witness that the hypocrites are indeed liars." (63:1 Ahmed Ali translation)

I am not totally convinced this verse is equating testifying to the prophethood of Muhammad with hypocrisy rather than the lack of belief and blocking of others' paths to Islam. But, I can see how the case can be made, especially if this is the only context in which testifying that Muhammad is Rasul-Allah is made.

Now it could be argued that Muhammad is included as a sign of respect (similar to PBUH), however we are admonished 2:136 and 3:84 not to distinguish between the prophets. In which case the PBUH/PUH distinction and the inclusion of only Muhammad's name becomes problematic. Personally I find this opens the door to a slew of concerns relating to showing respect/honor vis-a-vis seeking intersession or "ranking" prophets. Personally it also seem incongruous to me to imagine the Prophet Muhammad, who we are told was humble and soft spoken, adding mention of himself without the direct guidance of God (i.e. in the Quran). It is however, easy to imagine a community seeking to honor his memory with the inclusion of his name after his death. I have no evidence for this, but I do wonder on this whenever I am in a situation where praises are being called down on Muhammad that we are told are sunnah. But this is something for another post because it touches on much beyond the shahada which I want to focus on here.

Part 2 and 3 of this post will deal specifically with the shahada as the ritual of conversion.

Belated Eid Mubarak!

2010-09-19T14:31:00.002-04:00

I can't believe it's been a year since I've been on this blog! I just took some time to read over the comments you all have left me in my long (and inexcusable, but I hope you will excuse me anyway)absence, and I want to sincerely THANK all of you for your thoughts and comments. I will try to address those that require addressing and rest assured that my failure to respond to specific comments had nothing to do with specific content or posters.

I hope you all had wonderful, generous, useful and inspiring Ramadan this year and a joyous Eid. The holidays felt a little odd for me this year. It was my first real summer Ramadan and that was tough, though ilhumdallah each day when I made it to iftar I felt so elated and blessed. Definitely a different experience fasting in August than in December which is when I began fasting years ago. Unfortunately for medical reasons I wasn't able to complete the fast which was disappointing (yet hard to explain to those around me who tended to brush it off as "it's a valid reason" etc. I know it's a valid reason but that doesn't mean there wasn't a sense of loss.) I have yet to do any make-up days, so we'll see how that goes. The time just slips away.

Speaking of time slipping away, I was not as diligent in my Islamic studies as I hoped and planned to be, which leads me to being here today. When I was posting here regularly, I felt much more engaged with the issues and the material, both Quranic and scholarly. I would like to get myself back in that place. So, for any of you who are still around, I hope to be discussing issues and experiences with you again soon.

My next post will be an update on the past year and where I am on my journey now as well as, inshallah, some of the issues I am dealing with now.

--Shahada Shy

Merry Christmas

2009-12-24T12:14:00.003-05:00

So she was pregnant with him, and she went to deliver in a far place. Then the birth pangs came to her, by the trunk of a palm tree. She said, “I wish I had died before this, and became totally forgotten!” But then he called to her from beneath her: “Do not be sad, your Lord has made below you a stream. Shake the trunk of this palm tree, it will cause ripe dates to fall upon you. So eat and drink and be happy. If you see any human being, then say, “I have declared a fast for the Gracious [ar-Rahman], and I will not talk today to any of the people.”

Then she came to her people carrying him. They said, “O, Mary, you have come with something totally unexpected! O sister of Aaron, your father was not a bad man, and your mother was never unchaste!” So she pointed to him. They said, “How can we talk to someone who is a child in a cradle?” He said, “I am God’s servant, He has given me the book and made me a prophet. He made me blessed wherever I was, and He charged me with the contact prayer and towards a betterment as long as I am alive. To be dutiful to my mother, and He did not make me a rebellious tyrant. Peace be upon me the day I was born, and the day I die, and the day I am resurrected alive.”

Such was Jesus, the son of Mary, and this is the truth of the matter in which they doubt.

(19:22-34 Reformist Translation)
http://www.irshadmanji.com/PDFS/ReformistTranslation.pdf

What's Up With That?

2009-11-06T22:30:00.002-05:00

So, I just returned from this Muslim all-women's party and I want to get drunk. And please realize this is coming from someone who really doesn't drink to drunkenness (even before the whole religion thing). But I just opened the freezer where we keep some leftover vodka and run and was, as they say, this close, to pouring myself a rum and coke. What's up with that?

Blunt and Straightforward

2009-11-03T13:56:00.002-05:00

As you may have noticed, I like to talk around issues. It just seems too revealing to lay out my concerns about conversion bluntly. Well, here we go, I will attempt to make a straightforward list of the things that concern me about converting. I suspect it will make me feel shallow, but I'm going to try it anyway.

Major Concerns
*Being ostracized for being too progressive or liberal
*Being unable to find a mosque where I am comfortable
*Pressure to wear hijab
*Pressure of marry (particularly pressure to marry someone unsuitable)
*Spending the rest of my life alone (I already find my standards are very specific, what happens when I cut out most of the US population?)
*Being lumped in with "converts" as a category (think that LMOTP episode) both in the Muslim community and outside (different perceptions certainly, but both uncomfortable).
*What my family and friends will think (and dreading the prospect of constantly explaining that I am still me)

It is interesting to me how these have changed over the past few months. Had I written this list in June, the first bit would have been a list of very specific items that, as practiced and understood by mainstream Muslim community, I disagree with. Topping that list would have been homosexuality, which I see very differently from the mainstream community today (another post in that), as well as specific disgruntlement such as women's prayer areas located in moldy basements.

A few months ago, right after starting this blog in fact, I had an epiphany: I don't have to agree with everything. This has been a sticking point for me for a long time. It seemed that there was somehow something wrong with choosing to convert to a religion if I didn't agree with all aspects of it, if I wasn't prepared and willing to follow the commonly-held strictures. And certainly, there is a lot of discussion, particularly to converts, about the not treating religion like a buffet and only taking those bits you like. But what I've come to realize is that's not what I'm doing. What I am trying to find is an understanding of Islam that is internally consistent and appealing. Islam is not supposed to be a religion that I need scholars and priests to understand. And I certainly believe that the way anyone understands their religion can shift and change over time. I've seen it happen. Does that mean that what they sincerely believed before was wrong? I don't believe so. We are humans, we are dynamic creatures who grow and evolve as we gain experiences and insights. And my own experiences and insights can lead me to understand the same lesson in a different way.

As much as it might appear this way, there is no monolith of "the one true Islam", it is practiced so many different ways in so many different contexts. Why should I feel that somehow applying my context to it, as a convert, is less? The aunties at the mosque yelling about hijab or marriage or kids or whatnot, are practicing an Islam informed by their experiences. I should certainly be respectful and listen to what they have to say. But at the end of the day if I disagree, that's okay too. I suppose it's about having faith that God will help guide me right, and give me the resources I need to stay on the straight path (for me).

Anyway, that is a long winded way of getting to why my first two points are so vague now. I no longer think I need to agree with everything everyone else says about Islam (heck...it'd be almost impossible with all the internal disagreements). I can call myself a Muslim, and say I follow Islam and still take a different stand on some issues.

I remember hearing a guest lecturer in college talking about women in Islam. She was a convert, and she said when she first began looking into women's issues in Islam she thought "I came to Islam on my own, so if I find that there is really something here I don't like, I can leave the same way." There is something to that. If Islam is where I should be, then I what I find when I dig will be good/helpful/useful/etc. I am not comfortable claiming a religion that I believe at it's heart is something I disagree with. And I don't see that in Islam. I see some murk on the top, some human interference, and human power and control convoluting issues. But when I dig, I've only found gold and light. And I suppose if that ever changes, it will be time to reevaluate.

Friday Fluff - Snark Edition

2009-10-09T17:15:00.002-04:00

I just hit the mother lode (of intolerant preaching that is so terrible it just makes me laugh that is). So in honor of the weekend (yay!), allow me to share some gems of wisdom on the topic of dating (actually a topic I would like to cover more seriously at some point in the future…but it is late on Friday, it is not a time for seriousness)

“This [dating] was not there in North America before the Second World War. The women used to wear long chaste dresses and their dating did not involve the close intimacy that we see today.”

Is it just me or do you totally hear this in your head in Baber’s voice from Little Mosque on the Prairie? Actually, we don’t know what premarital sexual behaviors were before WWII cause that generation is the first time I know of when this data was collected. Additionally, couples who got pregnant until very recently would quickly marry, making it very difficult to sort out who was actually having sex when. Nevertheless, I will concede the point that yes, premarital sex is the norm in the US…fine. “long chaste dresses” though? Really?!? Have you seen an illustration of a Victorian era evening gown? The Gibson Girl? She managed to be pretty sexy in a long dress. But moving on…

“no dating is allowed on the premise that dating inevitably leads to premarital sex.”

Ok, now pick yourselves off the floor where you fell with laughter. Brush off the dust (oh just me on that, perhaps I should vacuum). This guy has clearly never been on a bad first date. Well I guess not, by his logic conceding to go on a first date would immediately and “inevitably” lead to wild monkey sex. Probably right there in the restaurant. Take a chill pill, yes, I’ve conceded the premarital sex as the norm issue, but dating always leads to sex? Yes, humans have no free will or agency at all, we all just penises and vaginae walking around trying to get some. Sheesh! Leave it to a guy to be optimistic about these things. In the words of Monica Piper, “A man on a date wonders if he’ll get lucky. The woman already knows.”

“It is a common thing to see a white woman marrying a man from a Muslim country. A question arises as to how they met each other before their marriage? Was it a marriage arranged by their parents?”

So, you’re not in favor of mixed marriages? Check. Common? Really? I suspect you may be overstating your case. And you might want to consider checking your assumptions at the door. Unless you really think those Muslims in Bosnia are totally not actually Muslim. An yea gawds converts? Just throw up your hands in despair right now brother! And do I detect just a bit of blame placing…I’m sure that white-non-Muslim harlot seduced your hypothetical upstanding-properly-brown-Muslim man. What's that you say, it takes two to tango. My point exactly.

Interestingly, the essay then goes on to make some very good points about the difficulty of finding a compatible Muslim partner when there is so much stigma on mixing with members of the opposite sex, and how to navigate a halal path in the west, where it is normal to hang out with mix-gender non-Muslim friends, but not with members of the opposite sex from the community. Of course, it turns out pretty much all the thought-provoking stuff was lifted from an article over at http://www.altmuslim.com/. I’m glad to see you are maintaining a high level of academic integrity brother. But a word in your ear (or better yet a yell from another room so we don't accidentally have sex), putting it in quotes and including a link, does not make it okay to put under your byline. Best of luck in your future academic endeavors though. Kthxbai.

An Important Distinction

2009-10-09T14:44:00.003-04:00

So, one of my biggest pet peeves (exacerbated by tendencies to harp on and on about it by certain members of the local Muslim community) is the vilification of non-Muslims. The form it tends to take locally is advice that "good" Muslims not hang out with non-Muslims. Don't be friends with non-Muslims, don't spend your free time with them. I mean, they'll usually concede, sure if you need to do a group project or work with them at the office, fine. But limit your contact. Be cordial, not friendly. UUURGH!! I really really hate this attitude. Now certainly some of it is because it's very personal to me as I sit there, officially not a Muslim. But somehow I don't see myself as corrupting those around me, even before I ever considered conversion I had many Muslim friends...that's how I got to the place where I am now. And I don't think being friends with me harmed their Muslim-ness. In the Qu'ran, yes there are admonitions about being friends with those who are persecuting you or other Muslims for being Muslim...but that is a very specific circumstance, not a general ban on associating with non-Muslims. And, one my favorite surahs is one of religious tolerance:

Say: "O you unbelievers
I do not worship
what you worship,
Nor do you worship
who I worship.
Nor will I worship
what you worship,
Nor will you worship
who I worship:
To you your way,
to me my way."

(109, Ahmed Ali Translation)

Ok, so that was the venting part of this post, now onto the hope for the future part. Because in today's khutba, the khateeb started down the well-worn rhetorical path that usually leads to admonitions of this type. And then he took that step towards tolerance. Surround yourself, he said, with people who remind you of Allah (swt). So simple. And at the heart the same issue. But no harping on "us" and "them". No prohibitions. Just some advice (folks, imho this is what naasia should look like), advice with wide applicability, that you can take and apply to whatever your situation is. So simple! Spend your time with people who remind you of God. In my life I can certainly see that applying both to Muslim and non-Muslim friends and acquaintances. And also a conceptualization that makes sense for limiting time with others. It's not based on how a person is labeled, it's based on how they make you feel. Pretty cool!

I'm Back inshallah

2009-10-09T14:36:00.002-04:00

Hey All,

My profound apologies for the lapse in posting since Eid. I got slammed at work, then I got sick (I'm better now ilhumdallah), and since then I've been madly trying to get caught up with all the work I missed while I was sick :-)

But, ilhumsdallah I have once again signed on to this account, and have several things on my mind that I would like to discuss with you all in the coming days inshallah.

Thanks for your patience!

Amazing Khutba!

2009-09-20T19:50:00.002-04:00

On Friday I headed over to the local jummah (which occurs at a college campus not in a masjid). I find the khutbas variable, as there are different people delivering them, some whom I just fundamentally disagree with about...well most everything. But on the plus side, there are often guest speakers who bring many different views and styles with them. And the speaker on Friday was amazing!

The topic was generally about how to bring the blessings and personal growth of Ramadan with us as we head back into the rest of the year. But the speaker ranged from topic to topic always retaining this wonderful emphasis on the big picture. He spoke a lot about the value of the Qu'ran, but not just in reciting or listening to it, but in actually paying attention, in "interacting" with it. I really liked that expression, interacting with the Qu'ran. It's so active as opposed to the passivity of reading or listening; it's more of having a relationship with the Qu'ran (which to me implied that this relationships could also change over time). He emphasized the importance of using our reason, identifying it as what sets us apart from animals; as part of the divine spirit (ruh) the God gave to humanity. And so letting this go to waste, not using our intellect and reason was showing disrespect to God. How is that for an amazing statement. Reading the Qu'ran but not attending to what it is saying is disrespecting the Qu'ran.

And he definitely knew his audience (largely college students). You have no excuse, he lectured, not to be using your minds. There is so much literature out there (even in English), that there is no excuse for memorizing a surah but not knowing what it means, even if there are differing interpretations. We should be seeking out that knowledge. Using our God-given minds and rationality.

I have heard good and bad khutbas before, but I think this was the first time where everything that was being said just seemed so right on. And I'll admit it was somehow refreshing to hear this little old man, who clearly was not a native speaker of English, speak about the importance of human reason, about active engagement with the Qu'ran. As if these ideas may not just be some Americanized prevision as "Progressive Islam" is often portrayed.

He also spoke a bit about layalt al-qadr, arguing that it is the night of destiny, in that as it is a night for asking God for what you want, for laying out what you want, and so it is kinda a night when you get to write your own destiny with the help of God. I'm not usually one to see signs in stuff, but I'm intrigued that one of my duas was about figuring out this whole faith and religion thing, and right after I hear the most amazing khutba that addressed so many of the issues and concerns that I raise here. It's food for thought.

I felt very inspired and it was a great way to usher out Ramadan ilhumdallah!

Eid Mubarak!

2009-09-20T19:49:00.002-04:00

I <3 Sujood

2009-09-17T03:05:00.004-04:00

In my opinion sujood is one of the most amazing things about the Islamic prayer rituals. It is so unlike prayer as I grew up with it; kneeling in pews, clasping hands together and looking beseechingly at the ceiling. There is something so basic about totally prostrating yourself before God. Of being on hands and knees with your face pressed to the ground and your rear in the air. It's so undignified it becomes beautiful...it's not about performing for the people around you, it is a moment that is really about submission to God, and loving God so much that you will gratefully forget about your pride and dignity.

At Taraweeh the other night one of the brothers did a mini-khutba between sets about the importance of sujood. He asked us all to think about the juxtoposition of our actions and our words. As we are there with our faces to the ground, as low as we can get, we are praising God the most high. And how humbling this is. I had actually never looked at it that way, and I am glad he pointed it out...it's made me love sujood just a little bit more.

Laylat al-Qadr

2009-09-17T02:43:00.003-04:00

Dua'a for the coming year:

1. To have a healthy and happy year, to live to see next Ramadan
2. To help me find the right path to faith for me, and to make it easy for me and those around me
3. To help me be successful in work in the coming year and achieve my longer term goals
4. To protect my family and friends

Ameen

Laylat al-Qadr Mabruk!

(and yes I know there is no consensus on which of the last 10 days of Ramadan it falls on, but I am celebrating it tonight on the 27th).

(and yes I know it is traditional to split the dua'a to include requests for the akheera...but since I'm not sure how I feel about that yet (yet another post) I am holding off on that)

An Evening of Firsts

2009-09-13T18:41:00.004-04:00

Last week I had a night of "Islamic" firsts. I decided to stay at the neighborhood musallah after iftar. So I prayed isha in jummah and then stayed to pray taraweeh. There were only 4 of us girls there (the local musallah has a complete barrier between men and women...but that's another post). All of which was pretty cool. Even though the taraweeh wasn't really that hard, there was a sense of accomplishment at making it through it. Plus it was really peaceful to just hang out at the musallah at night with only a few other people there. Plus, at one point the brother leading the prayer gave these complicated directions for ending the taraweeh and we were all really confused, it was nice to realize that even people who have been raised Muslim their entire lives don't always know what's going on either :)

So the less fun first was my first direct experience with nassia (advice giving). Now, I've heard a lot about it, I've seen it go down, I've been on the periphery. Before last week I'd never had it directed at me alone. So, as we are kneeling between sets of the taraweeh prayer the woman next to me turns and whispers "why don't you wear special clothes to pray?" I was a bit confused, and thought I had heard her wrong. But she then gestured to my jeans and continued, "you can't pray wearing tight things". I was dumbfounded, but since she clearly wanted a response I replied "well I do". After which she asked where I was from, and the began to apologize repeatedly. Ok, so it wasn't a declaration of World War III, but still awkward. I mean, in the middle of praying an optional ramadan prayer, at a small musallah you critique the clothing choice of the woman next to you? Odd. I also enjoy how so often nassia (there is a lot of it in some of the khutbas I go to too) is phrased as "can't" not should or shouldn't. How often does the Qu'ran qualify directions with "because it is better for you"...yet somehow when it is a human giving advice it becomes "you can't do that". Altogether an interesting experience.

Although the moment was quickly over and hardly traumatic, it does raise some other issues that I think are important. Aside from the obvious commentary on nassia (ugh), this is also an example of arab-ification of Islam in action. The Qur'ran directs Muslims to "lengthen their garments" (33:59). I would argue another evidence of God's mercy in using a vague directive that can be adapted to various contexts. Yet, how often do we hear (both in real life and on the internet) accusations of who is and is not dressing appropriately, what hijab "really" entails. But look around, often these differences in styles of dress, even in the ways in which the hair is covered tend to follow cultural lines. Abaya, shalwar khamees, chador, traditional Indonesian dress. What is modest and respectful can vary by situation and by how you were raised, and even where you currently are in your deen. I suppose it's just a lot harder to judge people by their intention since that would require actually getting to know them rather than just assuring your superiority through mode of dress.

What is the Deal with Menstraution?

2009-09-08T18:35:00.001-04:00

Although I regularly attend a moderately conservative congregation I have been exploring some less mainstream interpretations of Islam on my own. As I've written about before, personally I choose to emphasize the Qur'an in my understanding of what it means to practice Islam. In some ways this has been tough for me as so much of my knowledge about Islam is academic rather than personal. I can rattle off the sources of fiqh, describe what mainstream practices are, and discuss sunni-shia politics with detachment. But I think this is my first time really having to look at practices and figure out if they are a part of what Islam is to me.

An area where I have been struggling with this tension is the prohibition on fasting and praying while menstruating. I have always accepted this as the default. It's what everyone does, I've never thought to question it. Well, I'm questioning it now. I began doing some internet research trying to find out where the ban comes from since it's not in the Qu'ran. I expected to find some oft-quoted hadith on the topic...but there isn't one. Sure there are a handful of hadiths dealing with menstruation implying that women would not (or weren't necessarily) praying while menstruating. But the more I dug the more exasperated I became. Site after site described how merciful it was not to make the poor little women who are so incapacitated by their periods do religious stuff. Many referred to menstruating women as unclean and added prohibitions on reciting Qu'ran, touching Qu'ran, entering mosques. And it pissed me off. How dare you make a prohibition that is not in the Qu'ran and to add insult to injury prohibit women from worshiping because of a natural (God given) process!!

Now periods are variable things. The severity is different from woman to woman, from cycle to cycle, even from day to day. Knowing how incapacitating a bad period can be, I am thankful that the Qu'ran categorizes menstruation as potentially harmful (2:222). But it seems to me that this allows the woman to make the call. If you are having a bad period you can break the fast or skip prayers just as someone sick or wounded can. But why should this prohibit all menstruating women from prayer and fasting.

The logic I was taught was that blood was defiling, and so there was an egalitarianism in this prohibition: a menstruating woman didn't pray but neither did a man with an open wound. But blood in and of itself is not unanimously considered defiling. Blood in the Qu'ran is only forbidden to eat, it is not included as something that invalidates wudu. Even among those writing about hadith there seems to be disagreement on whether blood shed by a man invalidates wudu. If we're considering the hadith then we can also argue that non-menstrual blood is not considered defiling as Bukhari reports a well-known hadith:

Volume 1, Book 4, Number 228:

Narrated 'Aisha:

Fatima bint Abi Hubaish came to the Prophet and said, "O Allah's Apostle I get persistent bleeding from the uterus and do not become clean. Shall I give up my prayers?" Allah's Apostle replied, "No, because it is from a blood vessel and not the menses. So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers." Hisham (the sub narrator) narrated that his father had also said, (the Prophet told her): "Perform ablution for every prayer till the time of the next period comes."

So then, if blood in and of itself is not the issue, then the practice of refraining from prayers and fasting while menstruating is problematic. If women and men are equal before God, and have equal devotional duties (and this is central to my understanding of Islam), blood is not inherently defiling, and there is no comment on menstruation affecting devotional duties in the Qu'ran where did this come from? It is very well entrenched, questioning it meets with vitrolic (at least online), but I am not trying to question God's rules for worship, I'm just trying to find out if this really is a rule. It seems like it should be clearer if it is. The only evidence is apparent assumptions in hadith (not the Qu'ran) that menstruating women wouldn't pray.

In the entry on "Bodily Waste" in the Encyclopedia of Women and Islamic Cultures, Etin Anwar makes some interesting observations:

“This verse [2:222] […] answers Muslims’ earnest questions concerning menstruation, which was seen as a pollution or a taboo in pre-Islamic times. Even now, many Muslim societies still view menstruation as a taboo subject. The verse also teaches Muslims a religious view of the meaning and the significance of menstruation. Even though menstruation is considered a vulnerable state (adha’), the verse suggests neither that menstruation is something to be condemned or feared nor that women are to be severely secluded as is common practice in Mediterranean religious societies."

“As scholars and lay people embrace the word adha’ with such negative implications [i.e. translating it as “harm”, “pollution”, “illness”, “trouble”] in their unconscious mind, menstruation logically becomes perceived as something distasteful and menstruating women are consequently excluded from praying and entering the mosque.”

“However, some Muslim exgetes explain the verse 2:222 in a more positive light. A conservative exegete, Ibn Kathir (d. 774 A.H.), argues that this verse reflects the inclusion of women in daily and worldly activities, except sexual intercourse […]”

“These rules were not Islamic innovations. During the pre-Islamic period, menstruating women were excluded from feasts and sacrifices […]”

It seems to me (and I am the only one who answers for my actions) that since Islam is not a religion of hardship or complexity that it really is simple:

No sexual intercourse while mensturating, the recongintion that mensturation can be like an illness or injury (and therefore can postpone fasting and reduce prayers), but that there is no prohibition on performing devotional duties.

I am rather torn here...on the one hand as I get into the whole Islam thing on a personal level I am very uncomfortable with a practice that is not mentioned in the Qu'ran and one that inhibits the ability of one group (women) from worshiping God. On the other hand, I am very uncomfortable just throwing this out the window, if so many people do practice this way who am I to say that I think it's wrong?

Read the Qu'ran

2009-08-31T14:38:00.004-04:00

So, late last week I finished my first front to back reading of the Qur'an (in translation). Now I had read the vast majority of it before, but piecemeal. So last Ramadan (2008) I decided I was going to read it cover to cover. Now my lofty goal of completing this task quickly did not work out so well :-) But even though it's taken quite a while I do feel a sense of accomplishment for completing this. I have nothing profound to add about this experience at the moment, but I did want to note it.

Ramadan Kareem! رمضان كريم

2009-08-24T18:43:00.002-04:00

I can hardly believe Ramadan is here again, but ilhumdallah another year!

My posting has been limited lately because of some computer troubles at home. Hope to be back with some more to say during this blessed month.

Happy Hour: Can we move beyond the alcohol please?

2009-08-12T15:57:00.002-04:00

O YOU who have attained to faith! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan's doing:' shun it, then, so that you might attain to a happy state! (5:90, Asad Translation).

Alcohol. Somehow it's become a HUGE deal. I do think alcohol is something that should be avoided for health, social, and yes spiritual reasons. Coincidentally (or perhaps not) I was raised by parents who did not drink, I have seen up close and personal the effects of alcoholism on a close friend, plus I just don't like the taste or the lack of inhibition that comes with it. However, I'm not going to freak out about using vanilla extract when baking. All this is more background than anything else though.

When I joined the work force full time I for the first time encountered real social pressure to drink. Now this was mostly in the form of happy hours, not binge drinking of the let's get trashed variety (though there is certainly lot of that around). For the first time in my life I began drinking regularly. And a couple of years ago I realized hey, why am I doing this? I don't like this. I don't like feeling tipsy. I don't think I have more "fun" when I've been drinking. And so I stopped.

And what I've found is that it's harder than it seems it should be. I am still in situations where there is a lot of social pressure to drink. Many professional events (and therefore networking) happen at formal and informal happy hours. This is the social scene for the 20-something-in-the-city. I am not the only one in my workplace who does not indulge, and so there has been a bit of a controversy of late about the presence of alcohol at work events. In general myself and my fellow non-drinkers avoid office "happy hours" and the like, but that means we spend less time getting to know our colleagues.

Now, this topic has come up a few times over lunchtime conversations. The argument goes that the presence of alcohol should not be a barrier. After all, the drinkers say, there are lots of non-alcoholic options. And while this is certainly true, there is a social pressure to drink that I feel they do not appreciate. No, it's not always blatant, or even explicit. But that doesn't mean it's not there. After all, these are social occasions, and the decision to grab a soda instead of a beer is noted. And, since there is a limit to how long a lukewarm Sprite can be nursed, the decision is rebroadcast repeatedly, and often publicly ("can I get you a refill?" "What are you drinking?") . And it leads to the question. Oh you're not drinking? Why? ...

Sure, it's innocuous, it's small talk, but it's also exhausting to deal with, it's a song-and-dance routine that is repeated every time you circulate to a new group. And for those of us who are not by nature extroverted, it adds to an already stressful time of mingling with colleagues and strangers. And then add some power hierarchies to the mix. Add you boss, who does drink. Suddenly your refusal of a glass of wine becomes even more fraught. Will s/he think I'm making a judgmental statement? Will s/he think I'm too cheap to want to pay for alcohol?

And then there's the guessing game some folks love to play. You're not drinking? Oh, are you pregnant? Mormon? Muslim? A recovering Alcoholic? (all code for WHAT'S WRONG WITH YOU?) Ummm, folks, it's my choice, my decision, and frankly has nothing to do with you! What makes you think my decision to pick up a soda or to refuse a glass of wine is an invitation to pry into my personal life. How invasive is that! But it does happen.

And it gets old. Real old. Real quick.

So, since I didn't have the guts (or the words) to tell the people I was talking to that yeah, actually attending social events that center around alcohol is difficult for those of us not drinking, I'm telling you, the internets instead.

I don't care if you drink. I wish you didn't care that I don't.

The Good, taking a break from the bad and the ugly

2009-08-11T16:41:00.004-04:00

I would argue that it's human nature to spend more energy focusing on the bad than on the good. After all when things are going well, it just seems normal, the way it should be. It is only when things go wrong that there seems to be something to talk about. When you have something to complain about it is so much easier to work up the energy to write or talk about it. When you agree with something you have less to say than when you disagree.

I've noticed that my entries here have tended to follow this trend. I spend a lot of time talking about my concerns, worries, frustrations. All important I think, and certainly all pertinent, issues that are on my mind. But in all this I am excluding the good stuff. The stuff I love about Islam. What drew me to it in the first place and why I'm trying to hash through the concerns, worries and frustrations rather than walking away. So, I am hereby going to try to take the time to talk about the good as well as the bad.

Today's topic is "Tawhid"

Tawhid (Arabic: توحيد tawḥīd "doctrine of Oneness [of God ]") is the concept of monotheism in Islam. It holds God is one (wāḥid) and unique (ahad).

The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being, who is independent of the entire creation. The indivisibility of God implies the indivisibility of God's sovereignty which, in turn, leads to the concept of a just, moral and coherent universe, rather than an existential and moral chaos. Similarly, the Qur'an rejects such ideas as the duality of God arguing that both good and evil generate from God's creative act and asserting that the evil forces have no power to create anything. God in Islam is a universal god, rather than a local, tribal or parochial one—is an absolute. Tawhid constitutes the foremost article of the Muslim profession.The first part of the Shahada is the declaration of belief in the oneness of God. To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an. There is an uncompromising monotheism at the heart of the Islamic beliefs which distinguishes Islam from some other major religions. <http://en.wikipedia.org/wiki/Tawhid>

I have come to really love this concept. It seems so simple, the oneness of God, a declaration and striving for monotheism. But there is depth in it's simplicity, and struggle. I don't think tawhid is ever something that anyone can just say, yeah I've got the whole tawhid thing down now. It can always be revisited, improved, reconsidered. I know, you are all now wondering what the heck I'm talking about, after all how hard is it to say there is no deity worthy of worship but God?

According to this God as one, all encompassing, not divided, omnipotent and omniscient, and all aspects of divinity are contained within God. To me, tawhid is closely related to taqwa (God-consiousness, more on this later inshallah). For me, working on the concept of God as indivisible, as encompassing all divinity, being the creator (setting in motion patterns of nature and all that comes with that) leads into the remembering and praising of God constantly (which is the point of taqwa). If God is not split, has created everything, then everything (good and bad) is a result of God's actions, and so everything is a means for remembering and praising God.

Tawhid is also, I think, one of the most important concepts in the Quran. Repeated again and again is this focus on worshiping only God. More than alcohol, sex, even music :-) The focus is on the oneness of God. And that says something about how important this concept is. You can do all the good deeds in the world, but at the end of the day, it's this abstract concept that is important. Which is pretty cool, but also pretty scary. It is a concept that requires total trust in something that is unknown. It requires throwing out your old superstitions, distancing yourself from relatable divinity. No saints, no idols, no popes or living prophets. God is abstract. God may not look or think like us.

And, as is one of my central arguments, it is a flexible concept. In it's vagueness it can be applied to a variety of situations and it's implementation may differ. It requires a level of self-awareness and self-examination. Of constantly being aware of your self and your mindset. Am I elevating this scholar/teacher/friend/book/blog/etc to a level commiserate with God? Who am I putting my faith in? Whose good opinion am I considering when I do xyz? And in this constant evaluation, you are strengthening your taqwa! Take a moment and appreciate the synergy!

It's certainly not something I think I've got down, but it is something to strive for. And it is certainly one of my favorite aspects of Islam. When I'm worn out by the never ending debates about the corruption of the West or the evils of music, it's refreshing to get back to the basics. It's what the shadaha is all about. It's so central that it can be assumed. Well let's stop assuming, and start exploring.

Some Clarification

2009-08-03T16:45:00.003-04:00

Lest I cause great concern with my disparaging attitude about the ways converts are treated within the community, let me say that I have had for the most part a very good experience within the Muslim communities I have spent time with.

However, I have watched friends become alienated from the community after converting. I have watched the self-policing that goes on in many communities that often focuses more on appearances than substance. It's the dirty laundry no one wants to air, and certainly I don't think it should overshadow the many wonderful experiences I've had. But it is part and parcel of the whole conversion thing, and so something I am taking very seriously.

If I convert I need to know that I am comfortable with the decision, that it came from my own heart, was not a result of pressure to make a commitment I wasn't ready for, and that it's a commitment I can both honor, and stand up for. In other words, before I am ready to declare it to the world, I need to know that I am strong in my iman and that I know what my deen means to me, personally. I need to know that I am strong enough to hold onto myself and my faith, to have the fortitude to disagree when necessary. To say NO, I don't believe such-and-such is part of the religion.

The Muslim community is hugely diverse. I love this. And not being born Muslim I have the opportunity to embrace this diversity and really find where I fit in. At the same time, I face specific challenges. One of the largest being the lack of a specific ethnic or national tradition to fall back on.

As a side note, I have spent much of my time within Muslim communities at Universities and I am much more comfortable at these than at established masjids. The handful of negative experiences I have had almost all occurred within the context of an established masjid where the interlocutor who looks different and may act different is noted, where the hierarchy of gender, age, and ethnicity is firmly established. I like the fluidity of the university experience, I like the diversity. And certainly this is also shaping how I view these issues.

Quran-Alone

2009-08-03T10:13:00.000-04:00

I have studied (in a academic way) various facets of Islam and Islamic law for many years. So, when I first came across Quranists (aka Quran-Alone Muslims), who reject the hadiths and rely only on the Quran for guidance, I was surprised. However, the more I read about this, the more I thought about it, the more appealing it became.

A Quranist replies to confusion for a new Muslim about the pressure to choose a madhaba:

" Read the Quran..its much simpler than most of us think. Read the words from God and believe it rather than words of a scholar. If you read the words of the scholars and you believe them blindly, 100% you will associate partners to God.
Yes, you can be just a Muslim - one who submits - without affiliation with the existing sects. Be one who reads the Quran, believing in it either literally or figuratively without the influence of the so-called imams who have corrupted the deen." [1]

A writer on a Quranist website observes:

"And when they listen to the REVELATIONS received by the Messenger, thou wilt see their eyes overflowing with TEARS, for they recognize the truth: they pray: "Our Lord! we believe; write us down among the witnesses."(Quraan 5:83)

"Here Allah is telling people that when the true believers listen to the WAHY received by the Messenger, they cry with tears in their eyes. I am sure all of you have either cried or has seen someone cry even today when the Quraan is recited. I have yet to see someone cry when hadeeth is narrated." [2]

There is a certain emotional appeal to this. Certainly they are uplifting hadith, they humanize what can be very abstract concepts. They give a face (sometimes fallible) to important historical figures. You can hear in these hadith both the uniqueness of the Prophet and the applicability of Islam. But many ahadath deal with day-to-day issues, and there are some that serve to tie culture and religion together as inseparable.

The debate on how to separate culture and religion a fierce one now, particularly in the United States. Increasingly students of Islam are trying to determine how to modernize the traditions of 7th Century Arabia to current situations. Yet, by very definition, the ahadath must reflect the context in which they were collected. Why have they become so powerful? I see the appeal in using the (authentic) ahadath as a historical example of how the general, often vague, and certainly flexible, precepts of the Quran were implemented in one specific context. In addition, we can use the ahadath to see how Muhammed applied Islam. But why would we want to take the specific implementation and meld it with religion?

If Islam is to be widely applicable, then the vagueness, the flexibility, in the Quran makes sense. It makes Islam a religion of universal application, and it makes it a religion lacking in hardship and compulsion. We can look around the Muslim world now and see dramatic differences in the practices of Muslims, the ways they dress, the languages they speak, the styles of their mosques, the styles of their weddings, even differences in prayers. Certainly different aspects of the Quran will have different applicability at different times. Look at how the Nation of Islam in the United States is recreating itself, using Quranic teachings of equality. Meanwhile, a khutba at a university may focus on the importance of knowledge and education. A child and an elder may take comfort in different verses. Wartime and peacetime bring emphases on different teachings.

Additionally, I feel that this Quran-only approach may be useful for approaching Islam personally. Although I am familiar with the importance placed on the hadith and sunnah, not to get into issues of fiqh and other secondary scholarship, it is very intimidating to be presented with this vast amount of literature (most not in English) that one is expected to be versed in before stating opinions on religious matters. It makes it very easy to bow to the "wisdom" of those born and raised in Islam and encourages blind acceptance. There is so much depth in the Quran, and yet it is in many ways simple. It is short, it does not seem impossible to be reading the original Arabic fairly quickly. In short, it is doable. Which is pretty amazing in and of itself, that it can be so simple and so complex. Esoteric yet accessible and practical.

So, this is where I'm starting. This doesn't mean I'm discounting all hadith, just that for the time being I am focusing my efforts on the Quran, and leaving the scholarship to the scholars.

A quick look at the logic of Quran-Only [3]

1) The Quran is complete
2) Quran is perfect; no mistakes, no falsehood, no nonsense.
3) Quran is detailed, and when God says He detailed His book it means FULLY detailed. God does not do half jobs.
4) God does not need any addition to His book. God teaches us in the Quran that He does not run out of words and that if He so willed He could have given us hundreds, thousands or millions of books besides the Quran (see 18:109).
5) God calls those who prohibit what He did not prohibit, agressors, liars and idol-worshipers.
6) Muhammed is represented only by the Quran. He was not the messenger of God because of who he (Muhammed) was, but because he was given the Quran (the message) to deliver to the world. The religion of Islam is a religion of God, not about Muhammed, who was blessed by God with the delivery of the message of the Quran.
7) When God says something, He means it, and when He does not, he means it as well. Everything given to us in the Quran was done deliberately and everything left out was also left out deliberately.
8) God calls on His true believers to verify every piece of information they see, hear or read.

Is Conflict Important?

2009-07-30T09:17:00.002-04:00

I went to a show the other night that was all about (humorously) exploring growing up as a Muslim in the US. Towards the end, as the actress drew the audience down from almost an hour of nonstop laughter to a more serious moment she asked why it's a problem to feel conflicted [in this case between her identities as Muslim, South Asian, American, etc].

And thinking about this very simple statement made me realize something, I think one of my fundamental issues is that within the community there is no space for converts to experience and engage with this conflict. As a convert the assumption is that you are unknowledgable, and just a little bit dangerous, likely to return to your heathen ways at any moment (and perhaps corrupt others in the process). But conflict between identities is just a relevant for the convert as for the born-Muslim. It is true the identities in conflict may be different (though not necessarily), but in the rush to prove yourself a good new Muslim, all indication of uncertainty, any discomfort or disagreement is locked down. The face presented overly-simplified, one-dimensional.

So, at the end of the day, isn't conflict an important part of who we (all of us) are? Experiencing this conflict does not make us any less as humans or as religious beings. It is a crucial component of faith. So let's bring it out into the open. Let's talk about it, letting it fester does no one any good.

Parents

2009-07-24T12:50:00.002-04:00

A post over at Inquisitive Muslimah got me thinking a bit about the issue of conversion and family. As I've said, my family is Roman Catholic, and I was raised in the church although I stopped attending in high school. My mother has becoming increasingly active with the church as us kids have grown up and moved out.

I have heard stories covering a wide range of parental reaction to their children (particularly daughters) converting to Islam. Some of these are of negative reactions, and given the way Islam is portrayed in the mainstream media (particularly in relation to women) this is hardly surprising. On the other end of the spectrum there are heartwarming stories about parents who were so happy to see their children returning to God and religion that the form this faith took was unimportant.

In reality, this issue is much more complex then these two extremes can express, for both parent and children. Most of the converts I know either in RL [real life] or online hid their conversion from their parents initially. In one notable case a friend's conversion was brought the the attention of her parents through her (ill-advised and sudden) engagement while abroad.

I feel that there is a lot of mixed pressure on converts about declaring their (new) faith to their families. I have talked with people who, although they had never met my family, were convinced that my parents would disown me if I converted. It was a stereotypical and shallow view of American Christians. Others seem eager to pressure new Muslims (particularly women) into wearing hijab or niqab immediately [a side note, obviously I have no objection to new converts choosing to adopt either, I am referring here to pressures to adopt a style of dress which is not an organic part of the individuals spiritual growth yet but that is another post], or worse imho, pressuring the new convert to marry quickly. These dramatic lifestyle changes wreck havoc with the convert and also force the issue of informing family.

The Quran speaks of rifts between fathers and son (Abraham and his father, Moses and his son), and shows how much more important our relationship with God is, but at the same time extolls respect and honor for parents. Like much of Islam, the right path is to found in the balance between these two. It's a delicate balance, and one that is probably best assessed by those involved.

In my own experience, I have never openly discussed my consideration of conversion with my parents. Despite this my mother seems quite certain I have converted, and whenever I am home finds a way to ask if I'm now Muslim. Quite frankly, I find it a bit of a relief to be able to honestly tell her I've never formally converted. Yes this is hypocritical, since in other contexts I will refer to myself as Muslim. But that's where I am. I don't know what her reaction would be if I do convert. I would like to think she would just be happy I had found faith, but I also suspect that I would need to prepared to deliver an extensive lesson on women and Islam and the church might get involved.

So I guess in short what I'm saying is I am happy to see people discussing the issue in a nuanced, respectful way. As with most things in life, context is extremely important, and I don't think any harm is being done by taking the time to examine, and periodically reevaluate this context.

So what do you think? If you converted when and how did you tell your parents? What are the best and worst informing the parents tales you've heard? What about a parent converting to Islam and her or his children not?

Ahlan wa Sahalan

2009-07-22T09:28:00.000-04:00

Originally I planned to forgo the formulaic introduction post, but when I started writing I realized just how confusing that might be. So, rather reluctantly, here is a intro into this blog.

ShahadaShy is a place where I will be exploring my own journey towards Islam.

I was raised in a Roman-Catholic family, but have not considered myself Christian in over 10 years. I have studied Islam (academically and more personally) for several years. I have fasted Ramadan for about 6-7 years, I learned how to perform salat 2 years ago, and I began attending jumah (when I could) 1 year ago. I've had a long and interesting relationship with Islam, but I've never formally taken the shahada.

ShahadaShy is place for me to explore how I've gotten here and where I'm headed. Conversation and discussion is welcome, but please see the post on nassia for some guidelines as to what is and what is not appropriate here.

Welcome!

Nassia and Some Ground Rules

2009-07-21T11:02:00.003-04:00

At some point most everyone has realized that nassia can cause rifts and conflict. Even the most sincerely meant advice can (and often does) come across as judgmental, inappropriate, or just plain rude. Whatever the true intention of the advice-giver, unsolicited advice - particularly of the all or nothing variety (such as: abc is haraam. xyz is wajib) comes across as if the advice-giver is using this opportunity to reaffirm their own perceived superiority. It becomes a battle of who is the most moral, the most observant, the most pious...and it can go on and on. Layer this atop the already often complex dynamic of being a convert (and associated questions of who is a "real" Muslim), and tension between culture and religion, and the whole situation can spiral out of control.

I have touched on several issues here and I do plan to exploring them further, but for now, let me use this as a platform for laying down some ground rules. Only God knows what is truly in our hearts. We are all only human, without this omniscience, so for the sake of sanity and goodwill respect is essential here. I will be addressing some controversial topics, and I am certainly interested in discussion. Discussion. No dogma. No disrespect.

Any advice of the such-and-such is prohibited/obligatory/disliked/liked/etc nature MUST have a source. I understand that we are not all scholars and you may not know the source, that is fine, but acknowledge that. If you are promoting a certain view or practice because it's what your family does, what you were told at the masjid, etc, that is fine, but include where you got your information. Think of those "citation needed" comments in wikipedia.
Judgment is in the hands of God alone, so check your intentions before you post anything
Personal experience is a legitimate topic of discussion here. Just because you have not shared a specific experience does not mean that it is less valid than your own experiences. This said, personal experience and anecdotes do not replace well-sourced research.
Discussion must be free of discriminatory or prejudicial language (this includes a ban on racist, sexist, ableist, and homophobic language. It also includes religion, no offensive language to or about non-Muslims or non-mainstream Muslim groups).

I will not be moderating comments to start and hope we can all respect these ground rules and play nice. I do reserve the right to delete inappropriate comments and revisit the merits of moderating should the need arise.

True Piety

2009-07-16T16:21:00.003-04:00

"True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God" (2:177) [Asad translation via http://www.islamicity.com]