American Muslim Agenda - What is it?

What is that Americans Muslims want? How close are they to what you want? What can they do about it? What are your issues with each other? If you are a conservative, grudgingly, you'll see the value in this book, and if you are a moderate, you'll dance and sing along with joy.

You and I have a responsibility to create a world where, you, me, and our grandchildren can live without apprehensions. No matter we go, we should feel secure about faith, race, ethnicity, culture and our political and sexual orientation.

Would the book American Muslim Agenda bring attitudinal change among Muslims?  Yes, it will, it’s akin to planting seeds and nurturing it to give the beneficence to the next generation. I know most American Muslims will wholeheartedly subscribe to the refreshed understanding of Islam, we need to expand it to more Americans.

Some of the reservations we have about Muslims and Islam are based on what we have heard from our parents, teachers, clergy, favorite media people and others.  We need to find the truth on our own and find freedom from misunderstandings. It is a blessing to be free.

Muslims have shied away from confronting difficult issues about their faith, and most of them don't even have a clue about the essence of Islam, it was never articulated before in the history of Islam. 

A few medieval scholars have reduced Islam to rituals, five pillars, dhimmi, jizya, sharia, externalities, and enforcement of your rules on to others. That is not Islam, and most Muslims can recite verses that Islam is about free will. God uploaded free will into Adam’s DNA, and emphasized it in the Quran, the prophet practiced ‘freewill’ and established examples for it. Sadly, Muslims know the truth but were bullied into silence with fatwa bombs. All I have done is articulated what Muslims believe, but dared not say it. The book is the voice of the majority of ‘American’ Muslims.

This book is a product of twenty years of research and thousands of discussions in which Muslims, non-Muslims, and “Islamophobes” have participated in it, including debates on Fox News with Sean Hannity, Stuart Varney, Pamela Geller, Brigitte Gabrielle, Robert Spencer, Jamie Glazov, Raymond Ibrahim, Walid Shoebat, Wafa Sultan, and several others.  

Islam is about living your life and letting others live theirs. Islam is about building cohesive societies where all of God's creation lives with dignity and freedom. In God’s universe, we are merely a speck, and no one is more privileged than the other. If you are a moderate individual of any faith, you will find the book in tune with you.

It is time to go beyond the five pillars of Islam, and I hope the Imams and Muslim scholars who are free thinkers would appreciate the contents of the book. This book may indeed become a reference manual for teaching Islamic values that contribute to creating a better world for all humanity.

The American Muslim Agenda offers guidance to Muslims to be one with all, and it voices what Muslims believe and live with and empowers them to live their lives and let others live with free will.  The book opens the door to people of other faiths to shed their biases and join hands in creating a world of safety, security, and harmony for all humanity.

Islam is a public religion, and Muslims don't own it exclusively. You are invited to participate in discussions, including your faith.  The book is expected to initiate conversations about the nature of Islam and fellow humans. I welcome your criticism (after reading the book).

You can get the book by calling 1-888-795-4274 x 4528 or get it from Amazon online or a book store. You can find the talking points at www.AmericanMuslimAgenda.com.

Dr. Mike Ghouse is committed to building a cohesive America and offers pluralistic solutions on issues of the day. His new book, the “American Muslim Agenda” is about everything you wanted to know about Muslims. The book is available at Xlibris and Amazon. Mike is a public speaker, author, interfaith wedding officiant, and the executive director of the Center for Pluralism in Washington, DC. More about him at https://www.linkedin.com/in/mikeghouse/

Islamic Discourses on Veiling, Hijab, Burqa, Chador and covering, a comprehensive write up

Islamic Discourses on Veiling, Hijab, Burqa, Chador and covering.

This is one of the most comprehensive, but yet straight forward write up on the topic. I appreciate the work done by UNC-Chapel Hill in this regard. There is also material about veiling in Jewish, Christian and other traditions. The have lined up what Quran, Hadith, Jurisprudence (Sharia) and interpretations are about.  A number of articles on the subject, are posted here at this site, but this is by far the best for Muslims and Non-Muslims to read and understand the issue.

Those who are prejudiced against Hijab, please let it be known, that a majority of women around the world, and 100% of women in the United States wear out of their own volition. Compelling women to comply to men's demand is not Islamic, it is a men thing.  Indeed, the sadistic men (Christian, Jews, Muslims, Hindus and others) among us regardless of their national origins are insecure, and want to "control" their women through violence and  or economic dependence, Caucasian men are no exception to this. 

Most Muslims believe that the format of Hijab is cultural and not religious. If it was religious, it shouldn't exist, but since it is cultural it has taken many forms and shapes. The current Hijab worn in the west and literally all other places is more of a fashion statement than a sign of modesty.  Hijab is more of a peer pressure than religious need. 

I just want to make sure, that Quran always address almost all issues to both men and women equally. You can read what the Quran says down below -addresses both men and women and uses the same language about Modesty.

I thank Shah N. Khan for sharing these sites on our forum at WorldMuslimCongress@yahoogroups.com

Mike Ghouse
www.WorldMuslimCongress.com
URL - http://worldmuslimcongress.blogspot.com/2013/12/islamic-discourses-on-veiling-hijab.html
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This section focuses on veiling in Islam. There is a commonly-held belief among both Muslims and non-Muslims that Islam explicitly and unequivocally prescribes veiling upon Muslim women. Moreover, there is a parallel belief among both Muslims and non-Muslims that such a prescription is stated clearly in the Holy Book of Islam, that is the Quran.

This section explores the central religious texts in Islam that treat the topic of veiling.

In the section titled The Quran, we cite all passages from the Quran that address the topic of veiling.

In the section titled The Hadith Tradition, we examine key hadiths that are regularly invoked to justify veiling. 
The term “hadith” refers to the tradition of Reports that have preserved the Deeds and Sayings of the Prophet Mohamed. This tradition is considered foundational in Islam and viewed by Muslims as a key resource (second only to the Quran) that provides practical information on how Muslims are to behave on a daily basis.

In the section titled Islamic Jurisprudence and Law, we present what Islamic Law (or Sharia) tells us about the requirement that Muslim women veil.

In the section called Interpretations, we present both traditional and progressive interpretations of those passages in the Quran and Hadith that address the question of veiling.

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The Quran

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The Quran is the Holy Book of Muslims believed to be the direct and unadulterated word of God transmitted to the Prophet Mohamed (d. 632 C.E), through the archangel Gabriel over a 22-year period, beginning in 610 C.E. The Revelation of the Quran to the Prophet Mohamed is said to have taken place while he was in meditative retreat in Mt. Hira, at the outskirts of Mecca in present-day Saudi Arabia. The Quran was revealed in Arabic, hence the prestigious, sacred, position of the Arabic language among Muslims until today. The Quran consists of 114 chapters (known in Arabic as suras) and each chapter is subdivided into verses (known in Arabic as ayat). The majority of Muslims and non-Muslims believe that the Quran explicitly and unequivocally prescribes veiling upon Muslim women. In this section, we propose to present what the Quran says about veiling. In order to learn what the Quran says about veiling and in what terms this Book addresses the question of women’s clothing, we must look at two main types of passages in the Quran:

1. Every occurrence of the term hijab (the Arabic word that is regularly translated as veil in English); and
2. All Quranic verses that address the question of Muslim women’s proper attire, even though the Quran may not use the term hijab.

The term hijab in the Quran

The term hijab (in bold in the quotations below) is used in the Quran a total of five times (Q 7:46; Q 19:16-17; Q 33:53; Q 41:5; Q 42:51). These passages are listed below for easy reference. The English translations of Quranic verses provided here are by M.A.S. Abdel Haleem in his new translation of the Quran (Oxford World’s Classics, 2004).

We invite the reader to explore other Quran translations of the same passages to see how the term hijab has been rendered by other translators. The following link gives access to the full Quranic text in Arabic, accompanied by different translations and oral recitation: Multimedia Quran.

Q 7:46

سورة الأعراف ( آية 46)

وَبَيْنَهُما حِجابٌ وَعَلَى الْأَعْرافِ رِجالٌ يَعْرِفُونَ كُلًا بِسِيماهُمْ وَنادَوْا أَصْحابَ الْجَنَّةِ أَنْ سَلامٌ عَلَيْكُمْ لَمْ يَدْخُلُوها وَهُمْ يَطْمَعُونَ (46)

A barrier divides the two groups with men on its heights recognizing each group by their marks: they will call out to the people of the Garden, ‘Peace be with you!’-they will not have entered, but they will be hoping, etc.”

Q 19:16-17

سورة مريم ( آية 16 و 17)

وَاذْكُرْ فِي الْكِتابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِها مَكانًا شَرْقِيًّا (16)  فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجابًا فَأَرْسَلْنا إِلَيْها رُوحَنا فَتَمَثَّلَ لَها بَشَرًا سَوِيًّا (17)

Mention in the Quran the story of Mary. She withdrew from her family to a place to the east and secluded herself away. We sent Our Spirit to appear before her in the form of a perfected man.”

Q 33:53

سورة الأحزاب (آية 53)

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عظيم (53)

Believers, do not enter the Prophet’s apartments for a meal unless you are given permission to do so; do not linger until [a meal] is ready. When you are invited, go in; then when you have taken your meal, leave. Do not stay on and talk, for that would offend the Prophet, though he would shrink from asking you to leave. God does not shrink from the truth. When you ask his wives for something, do so from behind a screen: this is purer both for your hearts and for theirs.

Q 41:5

سورة فُصلت  (آية 5)

وَقالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ وَفِي آذانِنا وَقْرٌ وَمِنْ بَيْنِنا وَبَيْنِكَ حِجابٌ فَاعْمَلْ إِنَّنا عامِلُونَ (5)

They [the unbelievers] say “Our hearts are encased against [the faith] you call us to; our ears are heavy; there is a barrier between us and you. So you do whatever you want, and so shall we.”

Q 42:51

سورة الشورى (آية 51)

وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ (51)

It is not granted to any mortal that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will: He is exalted and wise.

Comment

Interestingly, those Quranic verses that use the word hijab do not address the question of Muslim women’s clothing. In order to continue to explore Quranic discourses on proper Muslim women’s attire, we must look at other Quranic verses that deal specifically with this topic.

The Quran on women’s clothing

There are three references to women’s clothing in the Quran that are made without the use of the term hijab. All three references listed below. In these three Quranic passages about women’s clothing,  the Quran uses the Arabic word khimar to refer to women’s headscarves (Q 24:31), jilbab to their outer garments (Q 33:59), and zinah to refer to their “finery” (Q 32:33).

Q 24:30-31

سورة النور (آية 30) و (آية 31)

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ (30)
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (31)

“[Prophet], tell believing men to lower their glances and guard their private parts: that is purer for them. God is well aware of everything they do. And tell believing women that they should lower their glances, guard their private parts, and not display their charms beyond what [it is acceptable] to reveal; they should let their headscarves fall to cover their necklines and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, such men as attend them who have no sexual desire, or children who are not yet aware of women’s nakedness; they should not stamp their feet so as to draw attention to any hidden charms. Believers, all of you, turn to God so that you may prosper.”

Q 32:32-33

سورة الأحزاب (آية 32 و 33)

يَا نِسَاء النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَّعْرُوفًا (32)

 وَقَرْنَ فِي بُيُوتِكُنَّ وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (33)

“Wives of the Prophet, you are not like any other woman. If you are truly mindful of God, do not speak too softly in case the sick at heart should lust after you, but speak in an appropriate manner; stay at home, and do not flaunt your finery as they used to in the pagan past; keep up the prayer, give the prescribed alms, and obey God and His Messenger.”

Q 33:58-59

سورة الأحزاب (آية 58) و(آية 59)

وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِناتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتانًا وَإِثْمًا مُبِينًا (58)

يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ وَبَناتِكَ وَنِساءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذلِكَ أَدْنى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكانَ اللَّهُ غَفُورًا رَحِيمًا (59)

“And those who undeservedly insult believing men and women will bear the guilt of slander and flagrant sin. Prophet, tell your wives, your daughters, and women believers to make their outer garments hang low over them so as to be recognized and not insulted: God is most forgiving, most merciful.”

The Hadith Tradition

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The term hadith refers to the tradition of Sayings by the Prophet Mohamed, and of actions he did. This tradition is viewed by Muslims as a key resource of practical information on how Muslims are supposed to behave on a daily basis. There are six canonical hadith collections believed to contain the most authentic reports of the Prophet’s sayings and doings, the most famed being those by Bukhari (d. 870), by Muslim (d. 875), by Abu Dawud (d. 888) and the Musnad by Ibn Hanbal (d. 855).

Veiling according to the hadith tradition

Of the thousands of reports included in the canonical hadith collections, only one can be said to address explicitly the requirement of women’s covering. This hadith is reported by the ninth-century hadith compiler Abu Dawud (d. 888).

Book 32, Number 4092

This hadith is narrated by Aisha (the youngest wife of the Prophet) and reports an incident involving an encounter between the Prophet and Asma who is the daughter of Abu Bakr, the Prophet’s closest friend and first Caliph at the death of the Prophet:

Asma, daughter of Abu Bakr, entered upon the Apostle of Allah (peace_be_upon_him) wearing thin clothes. The Apostle of Allah (peace_be_upon_him) turned his attention from her. He said: O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands.

This hadith is included only in Abu Dawud’s late ninth-century compilation and is considered to be the single most explicit and authoritative source for the belief that women are required to veil in Islam.

Islamic Jurisprudence & Law

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Islamic law is oftentimes used as a synonym for sharia. However, we must understand this Islamic law to be a law created by men, and not the law of God which itself is perforce unknown and unknowable. In fact, the Arabic term sharia literally means “path,” and is used in the Quran to refer to God’s law.
Because God’s law/sharia in the Quran was not as specific as one may have wished, and once the Prophet was no longer living to interpret the divine laws for the Muslim community, highly educated scholars and jurists were entrusted with the responsibility of elucidating God’s law. It is the body of laws that these ninth- and tenth-century jurists developed that came to be known as Islamic jurisprudence (fiqh), a human legal system that stands in contrast to sharia, which is God’s Law. The Arabic word fiqh literally means “understanding.”
By the end of the eleventh century four schools of Islamic jurisprudence emerged, each named after its leading interpreter: Maliki, Shafii, Hanafi and Hanbali. Each of them struggled to interpret the few Quranic verses on women’s dress and to name with certainty those body parts that were to be concealed.
Muslim Jurists developed a five-part moral scale to evaluate every conceivable human act from mandatory, to recommended, to morally neutral or permissible, to reprehensible to prohibited. Such a scale was meant to guide humans in understanding which acts they were required to perform and which ones to avoid if they were to obey God’s law.

What does Islamic law say about Muslim women’s proper dress?

The Hanbali and Shafii schools, the most conservative of the four, required Muslim women to cover their entire body, including their face and hands.

Most Maliki and Hanafi jurists believed that the entire woman’s body, except for the face and hands, had to be covered.

Interestingly, the juridical discussion of women’s attire did not treat the specific question of hijab, or appropriate Islamic dress to be worn by women in public. Muslim women’s dress was understood to be part of Islamic etiquette and not of required Islamic behaviors.
This means that in traditional Islamic law, the whole debate over clothing fell into the legal categories of appropriate Islamic conduct (wajib and adab), rather than mandatory behaviors (fard) such as praying, fasting during Ramadan or giving alms to the poor. From the perspective of early Islamic law, and in contrast to the way many Muslims continue to assume, failing to cover one’s private parts (Arabic awrah) constitutes only a minor sin for Muslims, not a major sin. Donning hijabcan thus only be a “recommended” action, not a “required” behavior.
The only element debated by Muslim jurists was whether a woman’s hands and face were to be concealed or whether they could be left uncovered. On this specific matter, the four schools of Islamic jurisprudence differ. (See the examples with the two photos above.)

Implications for Muslim women today

Muslims are expected to follow the rituals and adopt the practices (including those related to veiling) of the Muslim-majority society they live in. These practices are defined by the particular school of Islamic law that the country observes.
The Hanbali school, like the Shafii, urge the Muslim communities living within their jurisdiction, to follow a more conservative dress code than the Hanafi and the Maliki. And this is one of the primary reasons Muslim women living in Saudi Arabia or Indonesia dress differently from those in Egypt or Morocco.

Distribution of the four schools of Islamic jurisprudence

The Hanafi school is the most prevalent one in Muslim-majority societies, with followers in about one-third of them, including: India Pakistan Bangladesh Afghanistan Central Asia The Caucasus The Balkans Turkey Parts of Iraq Egypt

The Hanbali, the most conservative school of Islamic jurisprudence, has most of its adherents in Saudi Arabia.

The Maliki school, the second most-dominant school, prevails in countries such as: The Arabian Gulf States (Kuwait, Qatar, Bahrain, Dubai and Abu Dhabi) East and West African countries (upper Egypt, Sudan, Tunisia, Algeria, Libya, Morocco, Mali, Nigeria, Chad, Niger, Senegal, Mauritania) Syria Yemen

The Shafii school is widespread in countries such as:
Indonesia
Malaysia
Singapore
Sri Lanka
Maldives
Palestine
Jordan
Lebanon
Yemen
East Africa (Somalia, Kenya, Tanzania)

Interpretations

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The information about veiling that is gleaned from Islamic religious texts (the Quran or the hadith), is ambiguous and open-ended. In fact, whether or not veiling is required in Islam, and the extent of that veiling, depends primarily on the interpretations of religious texts by Islamic scholars, as well as on the particular country a Muslim lives in.
We provide here an overview of the traditional interpretations of Islamic texts, and of the more progressive interpretations of these same texts are they are developing today.

Traditional interpretations

Traditional interpretations of the Quranic verses treating  women’s clothes were developed from the ninth to the thirteenth century, that is two to six centuries after the Prophet’s death. These interpretations were made by Quranic scholars, the most important of whom are undoubtedly Al-Tabari (b. 839, Iran); al-Razi (d. 1209); ibn al-Jawzi (d. 1200). This tradition of Quranic exegesis is known in Arabic as tafsir.

According to most traditional scholars, the Quran explicitly and unquestionably requires that Muslim women cover their entire bodies with loose fitting clothes and that they only leave their faces and hands uncovered. This interpretation of the Quranic verses continues to have a number of followers today, as can be observed by the way many Muslim women wear hijab around the world.

Some traditional Islamic scholars have opted for an even more extreme interpretation of the Quranic verses on women’s attire and asserted that the entire woman’s body ought to be covered, including hands and face. Some Muslim women feel swayed by this interpretation and dress in a manner consistent with this traditional view. Some Muslim rulers also have adopted this interpretation and required that women living in their country, whether Muslim or not, dress in this most conservative style. This is how we may interpret Muslim women’s adoption of a niqab (a veil that covers the face but not the eyes) or a burqa (a veil that covers both the face and eyes).

Progressive interpretations

Progressive Muslims is a group of pious Muslims from around the globe who are seeking to reinterpret Islam and core religious texts from an egalitarian, socially inclusive perspective. They believe that Islam, as is practiced around the world today, has been hijacked from the egalitarian spirit that was the core of the message that the Prophet received and preached in the seventh century. Their goal is thus to peel away the layers of interpretations that have been imposed on the Quran over the centuries and that have closed off the more open ended and fluid message of the Holy Book.

Progressive interpretations of the Quran

Progressive Muslims’ engagement with the Quran and with its exegetical tradition has led to the following conclusions:

• The Quran does not prescribe a specific dress code for women. Rather, it invites both men and women to observe culturally appropriate codes of modesty.
• The notion that Muslim women are required to veil is an interpretation of the Quran, rather than a prescription explicitly enjoined in the Quran. This interpretation has been superimposed on the Quran beginning in the ninth century by exegetes who read the Holy Book from the perspective of their own socio-cultural traditions.
• The only women who were required to veil during the Prophet’s time were his wives. In fact, in the seventh century, the verb “to veil” was synonymous to “become the wife of the Prophet”.

Progressive interpretations of hadith

 

Progressive Muslims are also engaged in a rigorous examination of the hadith tradition and especially as it relates to Muslim women’s proper attire.

Progressive Muslims have called into question the reliability of Abu Dawud’s hadith and challenged the authenticity of his hadith based on their research into the massive scholarship of the hadith tradition. They have observed:

• Abu Dawud’s hadith is not reliable because it is cited only in this one collection and is not attested anywhere else. It thus exhibits the very feature marking possible fraudulent reporting according to the complex evaluation system of authentification developed by classical hadith scholars themselves.
• Abu Dawud’s hadith is not reliable because it is not supported by an unbroken chain of reporters going all the way back to the Prophet to guarantee its authenticity as all hadiths are supposed to be. It is cited only by Abu Dawud who lived in the ninth century, that is two hundred years after the Prophet’s death.
• Abu Dawud’s hadith is unreliable because the female body parts that ought to be concealed are not contained in the Prophet’s own words, but are specified by the hadith reporter himself, in this case, Abu Dawud.

Conclusion

For these reasons, progressive Muslims have concluded that Abu Dawud’s hadith is unreliable and cannot be considered an indisputable proof that Muslim women are required to veil their entire body, except for the face and hands, as some Muslims continue to believe.

Quraan on Divorce | Good practice to follow Quraan

When it comes to flipping the scripture to suit men’s ego, Islam is no different than Christianity, Judaism or other faiths. Instead of looking down upon ourselves, we need to find ways to restore Islam to what Quraan guides us.

I wrote an article on the deviant practice of triple Talaq that cause my friend Mohammad Irtaza to compile verses from Quraan. Those who are familiar with American laws of divorce find them in tune with Quraan; serving justice to both men and women.

As a habit, I have randomly checked the translations provided and have doubled on some with translations from Muhammad Asad.  After debating and chasing a few Neocons for nearly a decade, and managing the Quraan conference in 2010, I have come to practice what I preach – read the actual Quraan, and check at least three different translations to ensure that it makes sense. Quraan is a common sense book of guidance to me.

If the words don’t make sense, then the problem is translations and not the word of God. Men and women are each other’s garments, declares the Quraan. Meaning both are equally responsible for each other’s joy, care, kindness and happiness. No one was burdened more than the other.

Mike Ghouse committed to nurturing the pluralistic values of Quraan and Islam. Please visit our mother site – www.IslamTogetherfoundation.com

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Garment verse

Foundation of marriage

Marriage is a bond between man and woman. God Almighty discourages divorce as understood from many verses of the Quran.

God Almighty dictates a pre-divorce interim for four months and the reason is stated very clearly in the Quran.

[2:226] Those who intend to divorce their wives shall wait four months (cooling off); if they change their minds and reconcile, then GOD is Forgiver, Merciful.

2:226 (Asad) Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath] -behold, God is much-forgiving, a dispenser of grace.

[2:227] If they go through with the divorce, then GOD is Hearer, Knower.

2:227 (Asad) But if they are resolved on divorce -behold, God is all-hearing, all-knowing.

[4:35] If a couple fears separation, you shall appoint an arbitrator from his family and an arbitrator from her family; if they decide to reconcile, GOD will help them get together. GOD is Omniscient, Cognizant.

4:35 (Asad) And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Be­hold, God is indeed all-knowing, aware.

[30:21]. Among His proofs is that He created for you spouses from among yourselves, in order to have tranquility and contentment with each other, and He placed in your hearts love and care towards your spouses. In this, there are sufficient proofs for people who think.

[65:1] O you prophet, when you people divorce the women, you shall ensure that a divorce interim is fulfilled. You shall measure such an interim precisely. You shall reverence GOD your Lord. Do not evict them from their homes, nor shall you make life miserable for them, to force them to leave on their own, unless they commit a proven adultery. These are GOD's laws. Anyone who transgresses GOD's laws commits an injustice against himself. You never know; maybe GOD wills something good to come out of this.

[65:2] Once the interim is fulfilled, you may reconcile with them equitably, or go through with the separation equitably. You shall have two equitable witnesses witness the divorce before GOD. This is to enlighten those who believe in GOD and the Last Day. Anyone who reverences GOD, He will create an exit for him.

[65:3] And will provide for him whence he never expected. Anyone who trusts in GOD, He suffices him. GOD's commands are done. GOD has decreed for everything its fate.

God Almighty also dictates a post-divorce interim and the reason is stated very clearly. Additionally, woman's right after divorce is reserved!

[2:228] The divorced women shall wait three menstruations (before marrying another man). It is not lawful for them to conceal what GOD creates in their wombs, if they believe in GOD and the Last Day. (In case of pregnancy,) the husband's wishes shall supersede the wife's wishes, if he wants to remarry her. The women have rights, as well as obligations, equitably. Thus, the man's wishes prevail (in case of pregnancy). GOD is Almighty, Most Wise.

[65:4] As for the women who have reached menopause, if you have any doubts, their interim shall be three months. As for those who do not menstruate, and discover that they are pregnant, their interim ends upon giving birth. Anyone who reverences GOD, He makes everything easy for him.

[65:5] This is GOD's command that He sends down to you. Anyone who reverences GOD, He remits his sins, and rewards him generously.

[2:231] If you divorce the women, once they fulfill their interim (three menstruations), you shall allow them to live in the same home amicably, or let them leave amicably.Do not force them to stay against their will, as a revenge. Anyone who does this wrongs his own soul. Do not take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things.

2:231 (Asad) And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything.

[2:232] If you divorce the women, once they fulfill their interim, do not prevent them from remarrying their husbands, if they reconcile amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know.

[2:233] Divorced mothers shall nurse their infants two full years, if the father so wishes. The father shall provide the mother's food and clothing equitably. No one shall be burdened beyond his ability. No mother shall be harmed on account of her infant, nor shall the father be harmed because of his infant. (If the father dies), his inheritor shall assume these responsibilities. If the infant's parents mutually agree to part, after due consultation, they commit no error by doing so. You commit no error by hiring nursing mothers, so long as you pay them equitably. You shall observe GOD, and know that GOD is Seer of everything you do.

[65:6] You shall allow them to live in the same home in which they lived with you, and do not make life so miserable for them that they leave on their own. If they are pregnant, you shall spend on them until they give birth. If they nurse the infant, you shall pay them for this service. You shall maintain the amicable relations among you. If you disagree, you may hire another woman to nurse the child.

65:6 (Asad) [Hence,] let the women [who are undergoing a waiting-period] live in the same manner as you live yourselves, In accordance with your means; and do not harass them with a view to making their lives a misery. And if they happen to be with child, spend freely on them until they deliver their burden; and if they nurse your offspring [after the divorce has become final], give them their [due] recompense; and take counsel with one another in a fair manner [about the child's future]. And if both of you find it difficult [that the mother should nurse the child], let another woman nurse it on behalf of him [who has begotten it].

[65:7] The rich husband shall provide support in accordance with his means, and the poor shall provide according to the means that GOD bestowed upon him. GOD does not impose on any soul more than He has given it. GOD will provide ease after difficulty.

A post-divorce interim is not required in the following situation.

[33:49] O you who believe, if you married believing women, then divorced them before having intercourse with them, they do not owe you any waiting interim (before marrying another man). You shall compensate them equitably, and let them go amicably.

God Almighty discourages divorce and divorce may be retracted twice.

Marriage is a sacred bond between man and woman and therefore, should be taken very seriously! The couple may not get another chance to remarry each other after third divorce, because of the condition they need to meet as stated in verse 2:230 below!

[2:229] Divorce may be retracted twice. The divorced woman shall be allowed to live in the same home amicably, or leave it amicably. It is not lawful for the husband to take back anything he had given her. However, the couple may fear that they may transgress GOD's law. If there is fear that they may transgress GOD's law, they commit no error if the wife willingly gives back whatever she chooses. These are GOD's laws; do not transgress them. Those who transgress GOD's laws are the unjust.

[2:230] If he divorces her (for the third time), it is unlawful for him to remarry her, unless she marries another man, then he divorces her. The first husband can then remarry her, so long as they observe GOD's laws. These are GOD's laws; He explains them for people who know.

2:230 (Asad) And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge.

My (Mike Ghouse) understanding – God prefers the couple to be married for good, and does not like divorce.  In the situation 2:230, it was to discourage men and women to divorce and recognize the consequences of such eventuality.  Going through the hoops could do two things – establish that they really want each other and are willing to go through the difficult process, or if there is no such strength in the relationship, it will end there anyways.

People who do not seek guidance from the Quran and follow scholar's opinion are addressed by the following verses.

[9:31] They have set up their religious leaders and scholars as lords, instead of GOD. Others deified the Messiah, son of Mary. They were all commanded to worship only one god. There is no god except He. Be He glorified, high above having any partners.

[9:34] O you who believe, many religious leaders and preachers take the people's money illicitly, and repel from the path of GOD. Those who hoard the gold and silver, and do not spend them in the cause of GOD, promise them a painful retribution.

[63:4] When you see them, you may be impressed by their looks. And when they speak, you may listen to their eloquence. They are like standing logs. They think that every call is intended against them. These are the real enemies; beware of them. GOD condemns them; they have deviated.

The Quran is a perfect, complete and fully detailed book for us to follow. The Quran is the only Hadith to be obeyed!

[11:1] A.L.R. This is a scripture whose verses have been perfected, then elucidated. It comes from a Most Wise, Most Cognizant.

[41:3] A scripture whose verses provide the complete details, in an Arabic Quran, for people who know.

[45:6] These are GOD's revelations that we recite to you truthfully. In which Hadith other than GOD and His revelations do they believe?

Proposed changes in Indian Muslim Personal Laws on Triple Talaq, the article is published at:

·         http://www.indianmuslimobserver.com/2012/02/latest-editorial-lets-sincerely-table.html

·         http://worldmuslimcongress.blogspot.com/2012/02/proposed-changes-in-indian-muslim.html