One Last [Wedding] Photography Push!

by HijabMan :: posted 6 March 10

That little man’s name is Ibrahim. I had the pleasure of photographing him and his lovely parents a couple weeks ago. Ibrahim even managed to fit in a little nap time in the midst of all my snapping. While I mostly photograph weddings (they are like real-life romantic comedies, complete with twists, turns, and happy endings), I also enjoy smaller, informal family photo shoots and portrait sessions. Ibrahim here seems like he has some natural talent, don’t you think? :)

The boy can pose!

I’m available to photograph weddings and/or families until the end of May, drop me a line and let me know if you are interested or know someone who is. Thanks.

As far as the new hijabman.com web site is concerned— it is nearing the beta testing phase. Let me know in the comments if you’d like to be in on the testing process.

Upcoming Travel:

March 21-27: Toronto
April 5-8: Boston
April 12-19: Northern California
May 5-12: Vancouver
May 27-29: Hartford, CT (ICNA)
June 3-?: Somewhere between here and Malaysia
June 10: Malaysia
June 26: I Finally Get Married.
July: Bali (Honeymoon, wee!)

This is what using ridiculous amounts of frequent flyer miles looks like.

Three Beautiful Things Thursday: 500 Most Influential Muslims Edition

by HijabMan :: posted 10 December 09

1. HijabMan.Com. I set out with this web site and my on-line life at the age of 14, hoping to find a community. Instead, it looks like I’ve ending up helping to build one. A beautiful network of like-minded folks around the world. Thanks to everyone who made it possible for me to get here, and to be named one of the 500 Most Influential Muslims In The World. I highly doubt I deserve such a title, but as my sister reminded me,

“It is no longer about whether you deserve it or not, someone already decided that. The question now is, “What are you going to do with it?”

She makes a very important point. And so I’m excited to announce that I’m in talks with a web developer to make HijabMan.com resemble a virtual mosque. Only, we’ll be redefining what a mosque feels like, looks like, and acts like. It’ll be a mosque that I hope people actually want to attend.

I’ll have more details soon, but suffice it to say that HijabMan is due for an upgrade!

2. Moving. In a few short months, I’ll become a husband and a father. Just to make things a little more interesting, I’ll also be moving to the other side of the globe. All beautiful and challenging adventures!

3. Nursing School. On Tuesday, my clinical instructor evaluated my progress and praised the care I provided my patients. Within a month of school, I was cleared to give medications, and was taking care of a variety of patients. I cared for people with various Cancers, Liver Disease, and Quadriplegia— and while challenging, it was definitely fulfilling. I had a great first semester of nursing school. Unfortunately (or fortunately) I will have to discontinue my studies because of the move, but I wish my class all the best :)

HijabMan's Personal Approach To Islam (Work In Progress)

by HijabMan :: posted 5 October 09

“But as for those who strive hard in Our cause -We shall most certainly guide them onto paths that lead unto Us: for, behold, God is indeed with the doers of good.” (Qur’an 29:69)

Context/My Past

From a very early age, I was not satisfied with the way Islam was presented to me. In Islamic Sunday school religion was spoken about in very concrete terms. You had two choices, forbidden or permissible.

This black-and-white way of approaching religion was also coupled with stories from tradition. The Qur’an, the literal word of God, seemed to be only for reciting. I’ll run out of fingers if I count how many times I was told (and continue to be told) that I could not possibly understand the Qur’an; that I shouldn’t even bother.

What we spoke about was mostly hadith, historical reports of what the Prophet Muhammad said and did. The conversations never applied to my daily life as an American Muslim teenager. I felt a little bit insulted. Here I was looking for the Truth, the core of the religion, and all I was hearing was that because marshmallows contain gelatin, they are forbidden.

This did not appeal or make sense to me, and I struck out on my own. I finished a translation of the Qur’an, and read quite a bit of a translation of Bukhari’s hadith collection.

At the age of 16, I joined the Progressive Muslim listserv, headed at the time by Iranian-Canadian activist, Pedram Moallemian, and attended my first progressive Muslim conference, the “Islamic Hinterland.”

There I was introduced to Farid Esack, Amina Wadud, and Shabbir Akhtar, among others. After the conference I began reading their works as well as other prominent scholars seeking to view Islam in different lights. They all approached not just the Qur’an, but tradition and Islamic Law.

During college, I majored in Psychology, Middle Eastern Studies and minored in Women’s Studies. I read Ahmed Ali’s translation of the Qur’an, and took courses with titles like, “Historical Construction of Sexuality in the Middle East, with Dr. Sima Fahid. I was also introduced to works of Basim Musallam, Khaled Abou El Fadl, Fazlur Rahman, Muhammad Abduh, and Shi’a thought as well (I started with Momen’s Introduction). I also lived and studied in Egypt and in Syria around this time. My reading and experience traveling abroad gave me a pretty good idea of the spectrum of opinions and beliefs out there.

Throughout all of this time, my relationship with a more ‘traditional Islam’ was relatively non-existent except through arguments and debates with Muslims on-line. Though I couldn’t exactly define my own islam, I never bought the ideas I kept hearing in mainstream, Sunni mosques and Muslim Students’ Association events. Now, at the age of 27, I think I’m ready to put into words what my approach is. And how I deal with various things.

I. Core

A. Belief In One God. 2. Working For Good. 3. Certainty That I Will Be Judged.

God promises that whether one calls themselves a Jew, Christian, Muslim or Sabian (or anything really) there shall be no fear, nor shall they grieve (on the Day of Judgment) for those who do three things: 1. Believe in The One God, 2. Work righteous deeds, and 3. Are aware that they will be judged. This is specifically repeated twice in the Qur’an, and repeated in more general terms throughout the Qur’an.

“VERILY, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.” (2:62, 5:69)

Besides that, God rejects notions of a certain ‘saved’ or ‘chosen’ people in Her Message in a number of Qur’anic verses. This also applies to Muslims.

And They claim, “None shall ever enter paradise unless he be a Jew” – or, “a Christian”. Such are their wishful beliefs! Say: “Produce an evidence for what you are claiming, if what you say is true!” Nay! whoever submits himself entirely to God and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve. (2:111-112)

It is quite clear to me that when God, in the Qur’an, refers to silly things that Christians and Jews do, that God is warning Muslims not to fall into the same trap. It is apparent that some have fallen into the same trap. God also warns that it is well within Her ability to replace a community with a better one:

Behold, [O believers,] it is you who are called upon to spend freely in God’s cause: but [even] among you are such as turn out to be niggardly! And yet, he who acts niggardly [in God’s cause] is but niggardly towards his own self: for God is indeed self-sufficient, whereas you stand in need [of Him]; and if you turn away [from Him], He will cause other people to take your place, and they will not be the likes of you! (47:38, See also: 70:36-44 and 76:24-30)

What I get from this is: if you are a darn good Jew, Muslim, Christian, or A Freelance Monotheist well, yeehaw! And if you are an individual who thinks you are ‘saved’ just because of the label you choose to identify yourself with, understand that the only promise we have been given is that we will be judged on whether or not we nourished our own souls by doing good for the earth. See also 6:158, where God confirms that belief isn’t worth much without the doing of good deeds.

“...[But] on the Day when thy Sustainer’s [final] portents do appear, believing will be of no avail to any human being who did not believe before, or who, while believing, did no good works.” (6:158)

B. Qur’an And Consciousness. Internal And External Compasses. “Will God be pleased with this?”

1. When I tell people about the Core described above, the first question they usually ask me is, “Well, what is Good? Isn’t it only the Qur’an and traditions of the Prophet that define good?” Some are uncomfortable with how open an idea that is, and wonder about how a malicious person could delude themselves into thinking that something is good when it is not. The Qur’an itself does give us some examples of clearly good actions and clearly wrong, but leaves the rest up to us to figure out. I believe this is just one of the challenges God has given humans. Why else would God describe the path of Good as a steep path? I feel like I’m quoting the Qur’an with every other sentence here, but chapter al-Balad is screaming to be quoted.

“Have We not given him two eyes, and a tongue and a pair of lips, and shown him the two highways (of good and evil]? But he would not try to ascend the steep uphill road. And what could make you conceive what it is, that steep uphill road? [It is the freeing of a human being from bondage, or the feeding, upon a day of hunger of an orphan near of kin, or of a needy [stranger] lying in the dust, and being, withal, of those who have attained to faith, and who enjoin upon one another patience in adversity, and enjoin upon one another compassion. Such are they they have attained to righteousness.” (90:8-18)

So for me, it’s like God is saying, “We’ve given you a brain and all of these faculties. You can use those faculties to ask Us for help, and you can use those faculties to determine what to do. And We’ve given you the choice to pick the right path. That path is pretty steep and here are some examples of what that steep path entails!” Sorry, God, for paraphrasing you. You obviously don’t need any paraphrasing. :-)

“...By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right;- Truly he succeeds that purifies it, And he fails that corrupts it!” (91:7-10)

Besides, our own soul knows the difference between wrong and right! And we should nourish our soul by doing the good, the right. By listening to our gut.

And you know, as an extra bonus, if you stay conscious of God through all of these challenges, He’ll help you figure out what is wrong and what is right if you are having trouble,

“O you who have attained to faith! If you remain conscious of God. He will endow you with a standard by which to discern the true from the false, and will efface your bad deeds, and will forgive you your sins: for God is limitless in His great bounty.” (8:29)

I think the point is to seek to do things that please God (and therefore keep God in mind). Before making a huge decision, or a decision which falls into a murky gray area, it would behoove us to ask ourselves whether or not our action will please God. One way to do that is to listen to our moral compass.

2. The Soul. I think an important part of this discussion, touched on in the last section is God’s continual reminder that God is not in need of our good deeds and is not harmed by our bad deeds. By doing good, we help our own souls. By doing wrong, we harm only ourselves. This may seem redundant, but think about how beautiful a system this is. And to make it just a bit more easy to imagine, think about it this way: We have a physical part of our body that we need to maintain by eating well and having an active lifestyle. If we decide to eat cookies and sit on our behinds all day, we harm our own bodies. I feel like the spiritual part works the same way. We need to maintain and nourish our souls with good things too! The words and imagery in which God describes this is also fascinating. For example,

And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do.” (2:110)  

This notion of sending your deeds ahead of yourself is often repeated, and it even goes a step further! Our selves will testify about our past life on the day we are judged.

“And every human being’s destiny have We tied to his neck; and on the Day of Resurrection We shall bring forth for him a record which he will find wide open; “Read this thy record! Sufficient is your own self today to make out your account!” (17:13-14)

For those of you interested in the first part of this verse, and the free will vs. destiny conversation, see Muhammad Asad’s note. “It should, however, be borne in mind that the Qur’anic concept of “destiny” relates not so much to the external circumstances of and events in man’s life as, rather, to the direction which this life takes in result of one’s moral choices: in other words, it relates to man’s spiritual fate-and this, in its turn, depends-as the Qur’an so often points out-on a person’s inclinations, attitudes and conscious actions (including self-restraint from morally bad actions or, alternatively, a deliberate omission of good actions). Hence, man’s spiritual fate depends on him-self and is inseparably linked with the whole tenor of his personality; and since it is God who has made man responsible for his behavior on earth, He speaks of Himself as having “tied every human being’s destiny to his neck”

II. The Qur’an/Other Revelations

A. Purpose Of The Qur’an/Purpose of Messengers Like Muhammad.

1. Purpose Of The Qur’an: I view the Qur’an (and other revelations) as simply a reminder and guidance for humankind, especially those who already believe [in One God]. A reminder of the revelations that came before it (e.g. Torah, Bible, Bhagavad Gita). In its own words,

“A Divine Writ has been bestowed from on high upon thee -and let there be no doubt about this in thy heart-in order that thou mayest warn thereby, and warn the believers: “Follow what has been sent down unto you by your Sustainer, and follow no masters other than Him. How seldom do you keep this in mind!” (7:2-3)

“And be constant in praying at the beginning and the end of the day, as well as during the early watches of the night: for, verily, good deeds drive away evil deeds: this is a reminder to all who bear [God] in mind.” (11:114)

“And [remember:] out of all the accounts relating to the [earlier] apostles We convey unto thee [only] that wherewith We [aim to] make firm thy heart: for through these [accounts] comes the truth unto thee, as well as an admonition and a reminder unto all believers.” (11:120)

Also see: 15:9, 21:7, 21:10, 21:24, 29:51, 32:22, 36:69-70, 38:49, 38:87, 43:44, 50:37, 68:52, 81:27, 73:19, 74:31, and the list goes on.

As it was revealed over 23 years, I also believe it to be a precedent for progress, an evolving document that pushes us towards realizing universal principles of justice and equality. No text is an island unto itself, and the Qur’an is no exception. The starting point is 600 AD tribal Arabia, an unjust society in need of the Message.

2. Muhammad/Other Messengers

The Prophet Muhammad like all other Prophets of God (peace be upon them all) was “only a reminder” (And so, remind them; you are only a reminder. (88:21)), and a “plain warner” (Say: “I am not the first of [God’s] apostles; and I do not know what will be done with me or with you: for I am nothing but a plain warner.” (46:9)). We are also told in the Qur’an that believers should not make any distinction between the Prophets of God.

Say: “We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and ,their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them. And it is unto Him that we surrender ourselves.” (2:136)

“But as for those who believe in God and His apostles and make no distinction between any of them – unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace. (4:152) (See also 2:285 and 3:84)

That is, no one Prophet is better than the other Prophets. They all called people to believe in God and do good. See Muhammad Asad’s note on verse 46:9:

“...I am not preaching anything that was not already preached by all of God’s apostles before me” (Razi and Baydawi): which coincides with the Quranic doctrine of the identity of the ethical teachings propounded by all of God’s prophets.”

B. Approach To The Qur’an

The Qur’an speaks of two kinds of verses in it. Some are basic principles, the core of it. Others are symbolic, or allegorical and only God knows their meaning. I choose to follow what I view as the principles in the Qur’an. With verses that I do not understand either because they contain symbolism, or because I was not there to see the context in which the verse was revealed, I try to reflect on the basic principle regarding the subject matter of the verse.

To put it simply, I’m more interested in the themes that rise off the page of the Qur’an, and the spirit of the injunctions, rather than a literal reading. The way God, in the Qur’an uses parables is evidence enough for me. To reiterate a point above, I believe it to be a precedent for progress, an evolving document that pushes us towards realizing universal principles of justice and equality.

III. The Sunnah or Hadith Traditions

I apologize in advance for the heavy quoting of Khaled Abou El Fadl in this section. I have not come across many people who have articulated these things as well as he has.

They are collections of sayings/actions of Muhammad transmitted through generations of people. While they are a source of Islamic law, many Muslims misuse them by what Khaled Abou El Fadl terms “hadith hurling.” While he specifically speaks of Wahhabis, I believe it applies to many modern day Muslims who think they are jurists.

“Hurlers of Prophetic traditions, because of their ignorance of jurisprudential theory and methodology, treat law in a whimsical and opportunistic fashion. They search through the thousands of statements and sayings attributed to the Prophet in order to find anything that they could use to support their already preconceived and predtermined positions. In effect, they utilize the inherited traditions about the Prophet in an arbitrary and whimsical personalized fashion in order to affirm whatever positions they feel like supporting. As a result, traditionists (or hadith hurlers) often end up confusing their cultural habits and preferences and Islamic law. They selectively pick evidence that supports their cultural biases and claim that these cultural practices are the Islamic mandated law. Al-Ghazali asserted that because such people do not abide by any disciplined methodology or principled way in thinking about the Divine Will, they end up corrupting Islamic law.”

Further down that passage, “In al-Ghazali’s view, this arrogant and intolerant attitude deprecated and impoverished Islamic thinking, and denied Islam its universalism and humanism. Rather tellingly, al-Ghazali claimed that the modern Ahl al-Hadith, or Wahhabis, trapped Islam in an arid and harsh environment in which the earmarks of a humanist civilization were clearly absent.”
(The Great Theft: Wrestling Islam From The Extremists, 90-91)

I do not deny there are good pieces of wisdom in the traditions, but we cannot discount the fact that the people listening to Muhammad were living their own lives with their own sets of prejudices/biases/strengths/weaknesses, who chose to remember this or the other of what Muhammad said and did. Even if the chain of transmission is sound, we cannot discount the context of transmission and collection. Again, Abou El Fadl, in Speaking in God’s Name, after a lengthy discussion around the various interpretive communities surrounding the Qur’an, turns his focus to the Prophetic tradition.

“For a Muslim who accepts the authoritativeness of the Prophet’s commands, the issue becomes distilling the authorial core that, in fact, can relate back to the Prophet. Assuming that one can do so — assuming that the Prophetic core is recognizable and reachable — then the same analysis that applies to the qur’an will be pertinent for the Sunnah. If I sincerely believe that the interpretive community was in error in understanding the Prophet’s injunctions, as a matter of conscience, I am obliged to dissent. Nevertheless, I believe that in the vast majority of traditions, this Prophetic core is unreachable. In the vast majority of traditions, the different forms of authorship are thoroughly intermingled with the Prophetic authorship, and it is practically impossible to differentiate between the various authorial voices. It must be emphasized that I am not talking about the authenticity of the traditions — I am not claiming that the vast majority of Prophetic traditions are apocryphal. I am arguing that since the Prophet was a human being who, unlike God, is subject to mundane historical processes, his legacy cannot exist outside the context of human mediation and the human authorial process” (109).

All of this begs the question. What the heck do I do as a lay person who isn’t a jurist and not interested in being a jurist. You know, like the vast majority of human beings on earth? Well, if I am commanded to obey the Prophet, and it is absolutely impossible to reach the Prophetic core of the hadith literature, I will stick to the principles found in the Qur’an and other revelation, because that is what all of the prophets followed. By following the Qur’an, I am obeying the Prophet. As for the Prophetic tradition? I view them just as they are, historical reports of the past that may give us insight into what society was like back then, but they do not factor in to my daily life.

IV. The Four/Five Schools Of Islamic Law (And Why I Don’t Follow Them)

There used to be over a hundred schools of Islamic Law. They used to vibrantly debate any and all things under the sun. Competing thoughts and outlooks were able to flourish. Simply put, when it comes to the Four Sunni Schools, they use four sources to determine legal rulings: 1. Qur’an. 2. Sunnah/Hadith 3. Consensus. 4. Analogy.

In the little I know about the Ja’fari Shi’a school, it seems they do away with the Analogy bit and use their Intellect (‘aql).

I generally don’t use legal rulings by Imams, Shaykhs, or Jurists in my approach. The average mosque usually preaches the exclusivity I spoke about up in the ‘core’ section. They ignore the contextual issues in regards to the prophetic tradition, discussed in the section above.

In my own life, I choose to reflect on basic principles in the Qur’an regarding the subject matter, my own moral compass, and my own intellect to make decisions.

While I respect those jurists who decide to delve into all sorts of rulings, analogies, and tried to come up with consensus (What consensus? Whose consensus? Can you name every person who was part of this so-called consensus?), I think they may have gone a little too far. Just take a look at the Purification section in “Reliance Of The Traveler: A Classical Manual On Islamic Sacred Law,” where the author tells us how to [legally] wipe our behinds:

“But it is obligatory to wash oneself with water if: (Skipping straight to 4) ...feces spread beyond the inner buttochs (N: meaning that which is enfolded when standing, or urine moved beyond the head of the penis, though if they do not pass beyond them, stones suffice.

“It is obligatory (N: when cleaning oneself with a dry substance alone) to both remove the filth and to wipe three times, even when once is enough to clean it, doing this either with three pieces (lit. “stones”) or three sides of one piece. If three times does not remove it, it is obligatory to (N: repeat it enough) to clean it away (O: as that is the point of cleaning oneself. skips down a bit An odd number of strokes is recommended. One should wipe from front to back on the right side with the first piece, similarly wipe the left with the second, and wipe both sides and the anus with the third. Each stroke must behind at the point on the skin that is free of impurity.” (pg. 78)

Frankly, and I mean no disrespect, I don’t think I need a jurist to tell me how to wipe my behind. Some people may think that makes me arrogant. I don’t think so, I just think the extreme detail to which this occurs is absurd. Don’t make me quote from the rest of the 1200-some pages.

The Qur’an tells a great (and relevant story) of how Moses related to his people that God wanted them to sacrifice a cow. Instead of sacrificing the cow, they made it harder for themselves by mocking Moses, asking questions like “Hey Moses, why don’t you, ummm, go ask your God what color the cow should be?” I believe it provides a clear example of how present day discussions about Islamic Law are completely miss the point of God’s reminder to follow the universal principles of being a good person. Muhammad Asad’s note regarding the verses is particularly apt. First, the story from the Qur’an:

“And Lo! Moses said unto his people: “Behold, God bids you to sacrifice a cow.”
They said: “Dost thou mock at us?” He answered: “I seek refuge with God against being so ignorant!”
Said they: “Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like.”
[Moses] replied: “Behold, He says it is to be a cow neither old nor immature, but of art age in-between. Do, then, what you have been bidden!”
Said they: “Pray on our behalf unto thy Sustainer that He make clear to us what her colour should be.”
[Moses] answered: “Behold; He says it is to be a yellow cow, bright of hue, pleasing to the beholder.”
Said they: “Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if God so wills, we shall truly be guided aright!”
[Moses] answered: “Behold, He says it is to be a cow not broken-in to plough the earth or to water the crops, free of fault, without
markings of any other colour.”
Said they: “At last thou hast brought out the truth!”-and thereupon they sacrificed her, although they had almost left it undone.” (2:67-71)

Muhammad Asad’s note:

“*I.e., their obstinate desire to obtain closer and closer definitions of the simple commandment revealed to them through Moses had made it almost impossible for them to fulfill it. In his commentary on this passage; Tabari quotes the following remark of Ibn ‘Abbas: “If [in the first instance] they had sacrificed any cow chosen by themselves, they would have fulfilled their duty; but they made it complicated for themselves, and so God made it complicated for them.” A similar view has been expressed, in the same context, by Zamakhshari. It would appear that the moral of this story points to an important-problem of all (and, therefore, also of Islamic) religious jurisprudence: namely, the inadvisability of trying to elicit additional details in respect of any religious law that had originally been given in general terms-for, the more numerous and multiform such details become, the more complicated and rigid becomes the law. This point has been acutely grasped by Rashid Rida’, who says in his commentary on the above Qur’anic passage (see Mandr I, 345 f.): “Its lesson is that one should not pursue one’s [legal] inquiries in such a way as to make laws more complicated …. This was how the early generations [of Muslims] visualized the problem. They did not make things complicated for themselves-and so, for them, the religious law (drn) was natural, simple and liberal in its straight forwardness. But those who came later added to it [certain other] injunctions which they had deduced by means of their own reasoning (iftihdd); and they multiplied those [additional] injunctions to such an extent that the religious law became a heavy burden on the community.”

IV. On “Islam Is A Way Of Life.” (And How They Get It Wrong)

If you walk into your average mosque, you’ll hear, “Islam is a way of life!” And then they’ll go on to tell you how to snort water all the way up your nose to make ablutions properly. They see Islam as a way of life in the “It-Tells-You-How-To-Do-Everything!” kind-of way. I don’t see it that way.

For me, “Islam is a way of life” relates to being a champion for ALL good, just causes on Earth. There is no separation between my islam and fighting for gender/environmental justice, closing the gap between rich/poor, taking care of my body, etc. To quote from the definition of progressive islam, I believe in “an expression of islam that places socio-economic, gender and environmental justice at its core. The concerns of the privileged or the dominant classes are not the primary subject of progressive islam; its focus is on those who have become “objects of exploitation by governments, socio-economic institutions and unequal relationships”, in the words of the Qur’an; those who had been marginalized (aradhil, Q. 11:27; 26:70; 22:5) or downtrodden in the earth (mustad`afun fi’l-ard, Q. 4:97; 8:26). The declaration describes the mustad`afun fi’l-ard as “those individuals and groups who, for no wilful reason of their own, find themselves pushed to the edges of society to live in conditions of social, political and economic oppression.”

This is the kind of islam I want to teach my kids. Not a ritual-based Islam, but a representative-of-God-on-Earth islam (See 2:30). There is no distinction between eating healthy, exercising, and my duties as a muslim. Why? Because it is God who gave me this

“body on loan, from the time between my mom and some maggots.” – Ani Difranco, MY IQ

So for me, eating healthy and buying fair trade is part of my faith. Being against large corporations who treat animals horribly or use factory farms is part of my faith. Education? Part of my faith. Fighting stereotypes and discrimination is too. We are supposed to be God’s vicegerents, we have a duty to take care of ourselves, the people on earth, the earth itself, and everything on it. By doing these things, I believe we nourish our own souls, and succeed in life.

V. Examples.

A. Not taking specific Qur’anic injunctions literally. Using the principles behind them as a precedent for progress.

Example 1: The Qur’an tells us to give our daughters half the inheritance of our sons. 1400 years ago, when the Qur’an was revealed, when burying your daughters was the norm, I believe this was a radical notion. A radical step in the movement towards full equality. My daughter/son will get equal shares of my inheritance.

Example 2: The Qur’an does not forbid slavery outright. It does not encourage it either, however. God through the Qur’an went about it (over those 23 years it was revealed) by connecting the freeing of slaves with the idea of good deeds and seeking God’s pleasure. Another radical notion for its time, and something we still have not realized fully.

Example 3: God tells us to abstain from food and drink from sunrise to sunset during the month of Ramadan. If we followed this literally, the Muslims of Alaska would starve to death during the Ramadan in the summer, when they have 24-hours of sunlight. This is another example of how Qur’anic injunctions can be contextual. It wasn’t revealed in Alaska!

Example 4: Many like to quote a verse that appears to allow the beating of one’s wife if she does some sort of indecent act. It is the only one of its kind, and Muslims and Non-Muslims alike have discussed the verse over and over. Just google Qur’an, 4:34. Like stated before, I like to take principle and spirit of the Qur’an over specific injunctions, as we do not know the full context of any specific verse.

What I can say is this, the spirit that rises off the page when I read the Qur’an encourages harmony between spouses:

“And among His wonders is this: He creates for you mates out of your own kind. so that you might incline towards them, and He engenders love and tenderness between you: in this, behold, there are messages indeed for people who think!” (30:21)

“...they are as a garment for you, and you are as a garment for them. “ (2:187)

Even in divorce, God reminds men to check themselves, and be kind to their ex-partners, and not to stay with them to make their lives hell. It also tells men to provide for women that they divorce.

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. (2:231)

And the divorced women, too, shall have [a right to] maintenance in a goodly manner: this is a duty for all who are conscious of God. (2:241)

Therefore, I reject any interpretation of any verse that seems to allow violence or acting like an idiot against one’s partner, as it is clearly against the spirit of “love and tenderness” found in the Qur’an.

VI. Criticisms/FAQ

1. “The verses you quote have been abrogated by the verse 3:85! Which says that Islam is the only accepted religion! See?!

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers!” (3:85)

Answer: First, many folks who push an exclusive vision of this verse never bother to translate the Arabic word “Islam” (see Notes below for a quick discussion). A more accurate rendering (see Muhammad Asad’s translation) is:

“For, if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him, and in the life to come he shall be among the lost.” – 3:85

More from Muhammad Asad: the root-verb aslama, “he surrendered himself” -means “self-surrender [to God]”: and it is in this sense that the terms islam and muslim are used throughout the Qur’an.

Second, the theory of abrogation, among other things is contested. To state it simply there is a wide spectrum of opinions on all matters relating to ‘Islam.’ For a discussion on the theory of abrogation and the various opinions concerning it, check Khaled Abou El Fadl’s, The Place Of Tolerance in Islam (100-101). Personally, I have a hard time believing that God would ‘take back’ a promise stated several times in the Qur’an.

2. Verse 3:7, which explains the two kinds of verses in the Qur’an has been used by people to push all sorts of ideas. Why should I follow your interpretation of that?

You don’t. I’m well aware of the many ways you could interpret the verse. The point of this is just to share with you my approach to religion. Asghar Ali Engineer also splits Qur’anic verses into two groups. He refers to them as ‘contextual’ and ‘normative.’

3. What about all those scholars out there who are trying to either reinterpret or push for a rigorous understanding of Islamic Law, like Tariq Ramadan, or Khaled Abou El Fadl, or the countless others?

I respect them tremendously. I think they do amazing work, but I don’t believe most people have access to their ideas. Most folks go to some old uncle-imam get a ‘fatwa’ and call it a day. It just isn’t my battle, as a lay-person. While I enjoy reading and listening to their points of view, I as a lay-person do not have the tools necessary to rate their scholarship. And so I choose to actively engage with the revelation and God on my own—- while being open to the ideas of others, and learning about how the Qur’an speaks to them.

VII. How I’d describe myself.

If I make a sincere effort to be a good person, I trust that God will guide me. After all, doesn’t God say so clearly,
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
“Waladheena jahadu feena la nahdiyannhum subulna”? (29:69)

Translation:
“But as for those who strive hard in Our cause -We shall most certainly guide them onto paths that lead unto Us: for, behold, God is indeed with the doers of good.”

It is enough to bring tears to my eyes and lower my head in awe.

(Just in case you were wondering): M. Asad’s note (and Farid Esack has mentioned this in one of his book’s as well) [Lit., “Our paths”The plural used here is obviously meant to stress the fact – alluded to often in the Quran – that there are many paths, which lead to a cognizance (marifah) of God.]

It just seems that now we’re trying so hard to find the ‘true’ meaning of everything. Truth is relative. Morality is relative. There are very few black and white things in life. I seek to be a muslim (literally, someone who surrenders [to God]). Someone who is a representative of God in all aspects of life.

This morning, for instance, I failed at my duty as vicegerent. I saw this mangled up ladder in the highway, and I just drove past, instead of slowing, stopping, getting out of my car, and moving it. I should have stopped.

The point is that we are all in various stages of being consistent with our approaches. I am at peace with my approach, but I am not at peace with my lack of consistency and actually doing whatever I can to live the approach I have. By virtue of being God conscious, I should be people, environment, health, etc. conscious. And in doing so, I hope to nourish my own soul.

VIII. Notes

1. Common Misunderstanding. The Arabic word for God, is Al-lah. It literally means, “The God.”

2. Capital I verses lower case i Islam/islam. You’ll notice that I used a capital I when referring to the modern notion of Islam. The capital I, Islam. I see this Islam as man-made. The Islam that people don’t like to translate. I would say that I seek to follow the religion of islam, or surrender. Not the Islam that includes man-made “Islamic Law.”

3. He/She gender pronouns for God. God created gender. I use both pronouns to disturb the mental image of a masculine figure in my head.

May God Grant Us All Peace.

God hasnt defined all that is right and wrong, it has to come from within us. There are an infinite possibilities, and it depends on the situation. There are some pretty clear things though, Shazia. Killing people just because they are Jews, whether you

So of course I said 'YES'!

by HijabMan :: posted 4 October 09

HijabMan’s Note: This Is A Guest Post By Future Mrs. HijabMan

Talk about coming out of nowhere; falling from the sky; turning up at the doorstep. Literally. I was enjoying life as a single mother. In this well regulated country, everything is predictable. Thus my daily routine of daycare drop-off – work – daycare pickup – dinner was timed to perfection. I know how fast to bike between traffic lights because I’ve memorized the timings of the lights. Bike too fast along this stretch and I would be wasting my energy as I’d have to wait at the upcoming red light anyway. Bike too slowly along the next stretch and I would have to waste precious minutes waiting for another cycle of lights to give me the green-GO. I also know that the timings vary depending on time-of-day and also day-of-week (yes, I’m a bit neurotic like that).

So I wasn’t quite prepared for what was about to unfold when I offered my apartment for the use of Hijabman, who was hired to photograph a mutual friend’s wedding. He actually arrived to an empty apartment as I was out of town for a conference and my daughter was with my parents. But the (in hindsight, Mission Impossible-like) note I left him, as well as previous instructions and accompanying directional photos, caught his attention. And he caught mine.

Being with Hijabman feels ‘comfortable’ – I’m happy to see him acting like a toddler when goofing around with my own toddler, and easily switching to a more responsible and authoritative figure when she starts on one of her tantrums; I’m delighted that he has no problems blending into the fabric of my larger family makeup; I’m ecstatic to find that it’s easy for me to fit into his own vibrant and decidedly ‘normal’ larger family dynamic.

Cue title: So of course I said ‘YES’! when Hijabman asked me to marry him. I’ve been on Cloud9 over the past week – meeting his family, getting engaged. Now I’m back amidst the reality of life and responsibilities at home, sans-Hijabman. But this feels very right. It feels permanent. And maybe it’s premature to be introducing myself so early. After all, we’re not yet married – anything could happen. But it does feel like Hijabman is here to stay. So we’ll be continuing our long distance romance for awhile until the rest of the pieces fall into place. In the meantime, do wish us well.

And readers… it’s a pleasure to make your acquaintance =)

— The Future Mrs. HijabMan

I Asked Her To Marry Me

by HijabMan :: posted 4 October 09

Six months ago

After a 30-hour plane journey ending at midnight, I enter an empty apartment in a country I’ve never been. Inside I find a welcome note, a bus ticket, a cell phone, a subway pass, a toothbrush, a towel, and vegetable soup in the fridge.

Despite my general dislike for soup. The soup is exactly what I need. The vegetables are perfectly cut and perfectly cooked.

I feel sexier than James Bond.

Two months ago

I’m with the female tenant of that same apartment, and her child. We’ve just come from a day out and our bags are heavy. The child decides to have a tantrum, and within seconds, I hold all of the bags and enable mom to discipline/restrain her child.

“I’m supposed to be here.” I think to myself.

Two weeks ago

She’s in my apartment. I’m making her baked tandoori chicken and a salad with fresh mozzarella. She likes it, though says it may be a bit on the spicy side.

One week ago

We’re in Tyler State Park, on a foot-bridge crossing a stream. She’s feeling kind of ill, but humors me, and lets me take her ‘hiking’ for the last hour of sunlight. I have a ring in my pocket, and am praying that I don’t drop it in the water.

“Hey, look! There’s a deer!” (Real smooth, I know).
“Umm, I’m not looking. There is no deer, Hijabman.” She says with a smile.

She humors me again and turns around so I can get on one knee.
She turns back around and listens as I propose, and responds with a “Yes, of course, I’ll marry you!”

I suddenly realize there is a jogger standing behind me, waiting to pass.

“Congratulations! Sorry for interrupting, at least you have a witness now!”

A little less than a week ago

We’re dancing in my parents’ house with flower necklaces on, surrounded by family. It’s time to eat cake.

Two days ago

I’m giving her a hug before she steps through security and gets pulled aside for a random bag check. See you soon, cantik-al!

Book Suggestion For Couples

Susan Piver’s “The Hard Questions”

Welcome! This site serves two main purposes: to entertain and educate the Believing and curious community, and to generate a bit of cash—God willing. But there’s a lot more about HijabMan.

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Three Beautiful Things Thursday: 500 Most Influential Muslims Edition

HijabMan's Personal Approach To Islam (Work In Progress)

So of course I said 'YES'!

I Asked Her To Marry Me

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