Showing posts with label Between Hope and Fear. Show all posts
Showing posts with label Between Hope and Fear. Show all posts

Sunday, April 12, 2009

The Pains and Trials of Colonial Madness

 The Pains and Trials of the Colonial Madness
Hawa Irfan

 Question: I am a college-educated African-American, home-schooling, single-mother of three. I recently accepted Islam as my faith. The transition was difficult for me as my grandfather is a Christian Reverend. I ran from Christianity as a teenager, because the only Christians in my family who were good ones were my grandfather and my grandmother. All others (to include my parents), were and still are dysfunctional and have committed lots of evil deeds. There was a lot of evil going on in my church and in my family, so I ‘ran from God’ thinking that religion was a way to control and hurt people.

Although all I ever wanted was a family, I involved myself with the wrong kind of men. I had to raise myself (rear myself), due to my dysfunctional family. I had no protection from my family. I was very naïve and made bad choices, and didn’t have God in my life. I ended up with three children and a bad marriage.

A couple of years ago, I was introduced to Islām through my ‘boyfriend’ who claimed to be a Muslim. We had intimate relations, and he wanted to be my ‘boyfriend’ without any plan of marriage. Upon realizing what Islām is all about, I found peace and no longer desired this sinful relationship. We are friends now, as he is trying to become a better Muslim. We agreed not to see each other.

The problem is that now I have accepted Islām, I am hurting daily about my past. I feel so stupid for allowing men to use my body. I want to go to counseling somewhere in my area to deal with this issue from an Islām ic perspective. I feel so used, even by my ‘boyfriend’ even though we are not involved. I had practiced celibacy after my marriage ended for three years, before I became involved with him without Allāh in my life. So, I know that I can continue with Islām even in the face of many temptations in my community.

My sadness comes in my feeling that my past is ‘dirty’ and that no good Muslim man will ever want me. I know that I am a good person, and even without Allāh I was always a good person and faithful to the men that used me. I just made bad choices and I didn’t have Allāh in my life. I want to heal from the shame of my past. I also feel isolated as a Muslim single parent. Please offer guidance, as I am hurting and I want to be a good Muslim.


In the Name of Allāh, Most Gracious, Most Merciful;
All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.


As-salaamu alaykum sister and welcome to the open arms of Islām. May the Light of Allāh s.w.t. bless your journey, insha‘Allāh.

The story that you have told us my sister is one that you are not alone in. The pains and trials through the indignation and abomination of colonialism have passed on from generation to generation in one form or another. In the midst of slavery many women of African descent were raped, impregnated and forced to give labor whilst serving in the fields of their colonial masters. Though that seems to be history, the impact has transformed into modern day as internalized racism. This can then be made complex by environmental and social factors. Then, it was easy to tell who your oppressors were, but now it has taken on many forms affecting the ability of families to function as families.

“You may write me down in history
With your bitter, twisted lies, You may trod me in the very dirt
But still, like dust. I’ll rise.

Does my sassiness upset you?
Why are you beset with gloom?
‘Cause I walk like I’ve got oil wells Pumping in my living room.

Just like moons and suns,
With the certainty of tides,
Just like hopes springing high,
Still I rise.

Did you want to see me broken?
Bowed head and lowered eyes?
Shoulders falling down like teardrops,
Weakened by my soulful cries.

Does my haughtiness offend you?
Don’t you take it awful hard
‘Cause I laugh like I’ve got gold mines diggin’ in my own backyard.

You may shoot me with your words,
You may cut me with your eyes,
You may kill me with your hatefulness,
But still, like air, I’ll rise…”

So wrote Maya Angelou. Many black authors have written of this ‘journey’ and it might help for you to read some black literature in order to help heal the past. With this in mind, do not hate your family. When you can understand your past and the reason for it, you are then more able to shed that old skin and to recognize and forgive others. The poem ends “I am the dream and the hope of the slave. I rise. I rise. I rise.” Islām  asks of us not to see ourselves as victims, but to raise to the challenge that Allāh  s.w.t. has set before us t be better human beings. Though the environment in which you live may challenge your convictions, hold firm to what you know to be right for you and your children and insha’ Allāh  opportunities will present themselves to lighten your burden. Prophet Muhammed (Sallallāhu 'alayhi wa sallam) said:

"If a person embraces Islām sincerely, then Allāh  shall forgive him all his past sins, and after that starts the settlements of accounts, the reward of his good deeds will be ten times to seven hundred times for each good deed and an evil deed will be recorded as it is unless Allāh  forgives it” [Bukhari].

You commented, “I was very naïve and made bad choices”, but one thing you must understand Allāh s.w.t. has been always with you; otherwise you would not have been guided to the vehicle of inner peace - Islām. It was just that you were not aware of His presence. Once are ready to let go of the past and ready to be in the present, then you are more able to forgive yourself before you seek forgiveness from Allāh  s.w.t. He is All-Forgiving and turns to someone who truly feels regret for what he has done, and acts carried out in ignorance are not accounted for. Muslim scholar and philosopher Muhammed Husayn Tabataba’ comments: “Actions carried out because of the influence of someone else will make one more likely to commit sins as it comes against his own will… This is a deed done under compulsion, not allowing any freedom to the doer. It is the doer that decides to proceed this way even if it is to relieve or please the oppressor… finally it should be pointed out that that the transient (temporary) things need a cause for their transience. And this would not end until the chain of cause and effect finally reaches a Cause Who is the Essential Being”.

In seeking forgiveness from Allāh s.w.t; we are guided by the Qur’an and the traditions (hadith) of Prophet Muhammed (Sallallāhu 'alayhi wa sallam). In the following hadith the Prophet used to invoke Allāh  at night saying:

"O Allāh : All the Praises are for You: You are the Lord of the Heavens and the Earth. All the Praises are for You; You are the Maintainer of the Heaven and the Earth and whatever is in them. All the Praises are for You; You are the Light of the Heavens and the Earth. Your Word is the Truth, and Your Promise is the Truth, and the Meeting with You is the Truth, and Paradise is the Truth, and the (Hell) Fire is the Truth, and the Hour is the Truth. O Allāh ! I surrender myself to You, and I believe in You and I depend upon You, and I repent to You and with You (Your evidences) I stand against my opponents, and to You I leave the judgment (for those who refuse my message). O Allāh ! Forgive me my sins that I did in the past or will do in the future, and also the sins I did in secret or in public. You are my only God (Whom I worship) and there is no other God for me (i.e. I worship none but You)" [Bukhari 9: 93#482].

If you would like further proof that Allāh s.w.t. has been there for you then I ask this question. How is it, that although you were introduced to Islām through a person who misunderstood Islām. You were able to not only pursue the Light and the Truth that is Islām, but were able to affect this man to become a better Muslim? No excuses now, for life can be truly amazing if you allow it to. Look to your home to be a place of peace and joy, and try to involve yourself and the children in a suitable community activity at a local mosque. You can gain further support from other sisters in this manner. In such context, please be aware that in Islām, there is no such thing as a ‘boyfriend’. Communications between the both of you should cease. If he would make a sound and suitable husband then try to approach the sheikh at your local mosque to advise you about representation in order to complete the process of marriage.

We pray that you will gain further peace, strength and understanding for you and your children and that the time will be right when you meet a suitable partner in life, insha’ Allāh

[Excerpted with minor modification from in Islām Online -- Ask About Islām, 25 March 2003.]

Justice of the Day of Judgement

Justice of the Day of Judgement
Lamaan Ball

Question: What does the Qur’an say about a final judgement? In the final judgement, are all issues of injustice fully dealt with? Will people get a real sense of 'judicial rest', meaning that all injustices have been perfectly considered by an objective judge and fully dealt with to the satisfaction of all involved-- all injustices paid, everything that was 'bent' being 'straightened'?

In Islam, what is the basis for forgiveness? Judicially, how can relational debts (abuse, betrayals, breach of trusts) be fully repaid? In other words, we can say: 'I forgive', but until the debt against me has been fully paid how can I forgive? Is there a final judgment that promises to pay all debts and right all wrongs somehow that I can access by faith now?


In the Name of Allāh, Most Gracious, Most Merciful;
All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

All issues of injustice will be finally settled on the day of judgement and people will get a real sense of judicial rest. This also reflects the original teachings of all the prophets including those of Judaism and in particular the teachings of Eesa (peace be upon them all). To the extent that modern manifestations of Christianity and Judaism depart from this teaching they are deviating from the teachings of their Prophets. There are many references to the day of judgement in the Qur'an. Here are a few that seem relevant:

But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice? [Al-Imran, 3: 25]

We shall set up scales of justice for the Day of Judgement, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account. [Al-Anbiya’, 21: 47]

And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! Woe to us! What a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, place before them: And not one will thy Lord treat with injustice. [Al-Kahf, 18: 49]

To understand the basis of forgiveness in Islam, and how there is a final judgement that promises to pay all debts you need to know that there are two kinds of relationship that are dealt with on Judgement day. First there is the relationship between you and God and then there are the relationships between you and other people. God is able to give practically infinite punishment or infinite rewards and so your relation with God is the one that really matters. (You can compensate others for outstanding claims against you with the rewards you get from God for your good deeds)

This relationship and how it relates to our relationships with other people and indeed our relationships with all of creation are reflected in the basic moral ethic of Islam: Show mercy and forgiveness to others so that God shows mercy and forgiveness to you. Or - in the general form - be towards others the way you would like God to be towards you.

On judgement day, Allah's reward is sufficient to compensate for any suffering we receive in this life. The debt against each and every person will be fully paid out of God's mercy and generosity. The idea that God's generosity is in some way constrained to only give paradise to a select few who happen to obey the right church, or who are part of the "chosen people" would imply an injustice by God and is refuted clearly in the Qur'an

And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." Nay,-whoever submits His whole self to God and is a doer of good, - He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. [Al-Baqarah, 2: 111 – 112]

Justice on the day of judgement isn't accessed "by faith" which would imply God is unjust under some circumstances. Rather, it is simply the way things will be – God is perfectly just. We are judged by God as to our faith based on the simple instruction that when we receive guidance from God then we may benefit from it and by submitting ourselves to His commands we can gain our reward.

In Islam where one key principle is that deeds are judged by their intentions. What matters is more our willingness to do God's work than how long us or our ancestors have been doing it, which may be just the result of an accident of birth or circumstance. There is no injustice because once we have shown willingness there is an agreement. Eesa [Jesus] was correcting a Jewish notion that the Jews are given special favour and that God was bound not to be generous to other people. They thought it was the amount of deeds they did that counted and that since they had been doing them longer than others that their position is special. Jesus contradicted this. The Qur'an also deals with the issue directly:

The Jews say: "God's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from God increaseth in most of them their obstinate rebellion and blasphemy. ... [Al-Maidah, 5: 64]

[Excerpted with minor modification from Q&A published in Islam Online -- Ask About Islam, 25 Jul 2002.]

Thursday, April 9, 2009

The Concept of Punishment in Islam

IOL Shari'ah Researchers

I have a Christian friend who asked me why punishment in Islam like stoning to death, cutting the hand off, etc., is so cruel and inhumane. I said that it is better to be punished in this world than be tormented in the Hereafter. Kindly enlighten me on this issue. Jazakum Allahu Khayrun.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

As regards your question, or rather, the inquiry of your friend, it needs to be stressed that to understand why a certain punishment in Islam is prescribed for a crime we need to know first of all the nature of the legal system that set the punishment, what are the objectives to be realized behind the prescription of such punishment.

Punishment has always played an integral part in the concept of justice. We all know or at least expect that if you do something wrong you are subject to punishment in some way or another. This is only fair. Humankind is charged with the responsibility for the choices they make. This is because they are created with the freedom of choice and granted the moral sense of right and wrong. Accordingly, one is not to be punished for the actions of others, or for acts done under duress or because of insanity. All people are equal and innocent until proven guilty: only then punishment is considered.

Islam considers crime an act of injustice towards society, a sin against oneself and a transgression against Allah. Punishment is not atonement nor does it erase the sin. A sin is only forgiven through repentance. However, crime is an act of inflicting harm upon society that cannot be forgiven by repentance alone.

The object of all penal systems is to punish the offender and protect society from reoccurrence of the crime. Punishment serves as an educational purpose, as well as a form of crime deterrent and prevention and the system used must achieve this aim. However, if societies were to rely only upon their systems of punishment, they would fail miserably. An environment of healthy morality and faith must be the norm, where to do right is encouraged by all and to do wrong is discouraged and found difficult. In fact, encouraging right and forbidding wrong is a foremost duty in Islam.

Most penal systems in today's societies are based and dependent on the current social sentiment. In Islamic law, punishment is based upon divine revelation. There is no leeway for sentiment or possibility of change. These laws were established by the Creator who is Infinitely Wise and Merciful, Who knows the true affairs of the world better than humankind. To seek justice without recourse to divine help would be tragic, as all other sources of knowledge and theory is flawed by human imperfection.

Justice is the ruling spirit of Islamic law, which is known as the Shari'ah. One of the main reasons for which the Prophets (peace be upon them all) were sent were to guide mankind to justice.

In this connection, Allah, Most High, says: "We sent our messengers with clear signs and sent down with them the Book and the Balance so that men may conduct themselves with justice." [Al-Hadid, 57: 25] and "O you who believe, be upholders of justice, witnessing for Allah alone." [An-Nisaa', 4: 135]

Changes in the world as well as the changing definition of concepts such as "civilized", "equality", "freedom", and "justice" have caused a critical light to shine upon Islamic laws. Such critics charge that the Shari`ah, in view of the changing world, is an outdated system of laws in need of amendment, replacement or abolishment. Views of this sort express rejection of divine guidance and even worse, rejection of the wisdom of our Lord who has put us on this earth with a purpose in life and a set of rules to live by and achieve that purpose. These rules are the ultimate criterion of justice and mercy and cannot nor need not be changed or measured against the changes and desires of society. To imply such is to imply imperfection in Allah as Lord and Master of the Universe.

There are basically three categories of punishments in Shari`ah:

The first is Hadd, which includes divinely prescribed forms of fixed punishment based upon the Qur'an and Sunnah. These are punishments set to preserve the public interest; they cannot be lightened nor made heavier, nor can the offender be pardoned. They instill a deep feeling of abhorrence in the society towards the crime for which the offender has been punished. Such crimes include drinking alcohol, armed robbery, theft, illicit sexual relations, apostasy, and slanderous accusations of promiscuity.

The second form is called Qisas, which is the punishment for homicide and assault. Whenever a person causes physical harm or death to another, the injured or family of the deceased has the right to retaliation. A unique aspect of Qisas is that the victim's family has the option to insist upon the punishment, accept monetary recompense, or forgive the offender, which could even avert capital punishment. This leaves the door open to compassion and forgiveness. Settlements are therefore encouraged outside of court, as a judge must exact the punishment.

All other crimes fall into the third category, Ta`zir, which is a discretionary punishment decided by the court.

So, in the light of this, one cannot just brandish Islamic penal codes as being too harsh or inhumane while neglecting the fact that the source of those penal codes is the Mighty Lord, the Supreme Lord of the Universe. Everything with Him has been measured with absolute perfection. This perfection is reflected in the strict procedures laid down before a person can be convicted and punished. Actually, all forms of punishment stipulated by shari`ah are more reforming and more successful in preventing recurrent crime than the man-made legal systems whose futility is proved and confirmed by daily incessant crimes, with prisons becoming homes to homosexuality and schools for harboring criminal behavior.

Allah Almighty knows best.
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Source :
Excerpted with minor modifications, on "Punishment in Islam: An Eye for an Eye?" Al-Haramain Online Newsletter, Volume 4, Issue 8, 1st Rabi` Ath-Thani 1421 A.H. (July 2000). Republished in Islam Online -- Ask About Islam, 26 April 2006.

©Islam Online

Wednesday, April 8, 2009

Allah Is Merciful: Why the Punishment?


Allah will put some people into Hell for eternity on the Day of Judgment. How can I explain to a non-Muslim that my God is Merciful when some people will be condemned forever?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

“Allah the Exalted is indeed very Merciful, Loving and Compassionate, but He is also Just and Severe in punishment. According to the Qur’an, Allah is “Forgiver of sins, Accepter of repentance, the Stern in punishment, the Powerful…” [Ghafir, 40: 3].

It is wrong to accept only some aspect of Allah and ignore or negate some other aspects. When people believe only in the love of Allah and ignore His justice and power they become careless and do whatever they wish. When people believe in the justice and power of Allah and ignore His love and compassion they become hermits and monks and run away from the world and its enjoyments. Islam teaches us a balanced life and so it teaches us both aspects of Allah’s Being.

Allah created human beings and He gave them everything for their existence. He guided them through His Prophets and Messengers and gave them all the possibilities to be good and faithful, but if they still reject Him and turn away from Him, then He does not care for them. Such people by their own actions have made themselves unworthy of His love and compassion. He warned them again and again that the consequences of their sins and rebellion will be severe, but if they did not pay any attention to Him, so why should He show any mercy to such ungrateful, stubborn, and evil creatures.

Allah says: “O human being, what has deceived you about your Lord Most Beneficent? Him Who created you, fashioned you in due proportion, and made you right; and in whatever form He willed for you, He set you. But no, you do deny the Day of Judgment! Indeed over you are keeping watch the honorable beings; writing down (your deeds). They know what you do. The Righteous will be in Bliss; and the Wicked will be in the Fire, which they will enter on the Day of Judgment.” [Al-Infitar, 82: 6-15]

And Allah also says:“We wronged them not, but they it was who did the wrong.” [Az-Zukhruf, 43: 76]”

Allah Almighty knows best.
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Source: Excerpted with minor modification from Islam Online -- Ask About Islam, 5 August 2003.


©Islam Online

Allah's Mercy and Wrath

IslamOnline has published several relevant articles that touch upon the balance and wisdom behind Allah's Mercy and Wrath. I believed is worthwhile to revisit and refresh on those issues.

1. Allah Is Merciful: Why Punishment?

Dr. Muzammil H. Siddiqi assures that Allah the Exalted is indeed very Merciful, Loving and Compassionate, but He is also Just and Severe in punishment. It is wrong to accept only some aspects of Allah and ignore or negate some other aspects.

2. The Concept of Punishment in Islam

Punishment has always played an integral part in the concept of justice. Islam considers crime an act of injustice towards society, a sin against oneself and a transgression against Allah. Punishment is not atonement nor does it erase the sin. A sin is only forgiven through repentance. However, crime is an act of inflicting harm upon society that cannot be forgiven by repentance alone. The object of all penal systems is to punish the offender and protect society from reoccurrence of the crime. Punishment serves as an educational purpose, as well as a form of crime deterrent and prevention and the system used must achieve this aim.

3. Why Does Allah Allow Suffering and Evil in the World?

Dr. Muzammil H. Siddiqi shows that sufferings occur to teach us that we must adhere to Allah’s natural and moral laws. It is sometimes to punish those who violate Allah’s natural or moral laws. It is to test our faith in Allah and to test our commitment to human values and charity.

4. Mercy through Hell

In a straightforward manner, Waleed Ahmed Najmeddine discusses the role of punishment in the afterlife as a logical product of Allah's Justice and ultimate Mercy.

5. The Justice of the Day of Judgment

Lamaan Ball explains the balance between Allah's Mercy and Wrath on the Day of Judgment as a means of humankind achieving perfect judicial rest for all actions committed in the world.

6. I Found Peace from the Colonial Madness

Too often, we judge Allah's Mercy by man's mercy not recognizing that Allah's Mercy is more forgiving of the things of the past and often saving us from our mistakes of the past.
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Reference: Excerpted with minor modification from Islam Online -- Ask About Islam, 25 August 2003.

©Islam Online