The poverty of the intellect

One of the Suras of the Quran reminds believers of a known reality: “Grievously odious is it in the sight of Allah that you say that which you do not.” (61:3) And in our masajid and Islamic centers, most of our speakers and religious scholars remind us “You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah…”  (3:110) Or: “Let there arise out of you a group of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.” (3:104)

Yet when they are invited to get involved in the affairs of the country or the community they live in, some of them say, “we are either concerned about the life in heaven or underneath the ground.” Or they explain, “We do not want to get involved in worldly affairs.” Or, “how can we get involved in these issues when we are under attack.”
But:

Enjoining good would obviously mean; getting involved in issues that are grappling the society; issues such as, prostitution, child pornography, unemployment, underemployment, spousal abuse, drugs abuse, sexual perversion, child abuse, violence, valueless education, school dropouts, and broken families, etc., even though they may not be the issues, the community might be facing.

In the earlier days of Islam, the companions of the Prophet were involved in every sphere of their society’s life. Freeing of slaves was one of their passions. Other issues that drew their interest and resources included: protecting the rights of unborn babies, taking a stand against innocent victims of exploitation and oppression, gender inequality, protecting peaceful people from violence and so on so forth.

They were least concerned about what was being said about the Prophet of Allah or themselves. They did not create a task force to deal with Islamophobes of their time, even though there were many. They did not organize protests against the opponents who were abusive towards Islam and the Prophet.  

The negative feelings, promoted by the power elite did not prevent them from getting involved in the society and their involvement in efforts to find solutions to people’s problem offered the best introduction of Islam.

It was a manifestation of the Quranic message: “To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things (2:148)

And

He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth Allah (by parables) shows forth Truth and Vanity. For the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables? (13:17)

In the United States much of our Islamic work revolves around Islamophobes. A content analysis of the press releases of the last 10 years on behalf of the Islamic Society of North America, (ISNA), Islamic Circle of North America (ICNA), Council of Islamic-American Relations (CAIR), or Muslim Public Affairs Council, (MPAC) reveal that an overwhelming majority of them focused on concerns raised by Islamophobes or issues pertaining to the foreign policy of the US administration or issues related with hijab or beard or discrimination in places of work or vandalism against Islamic centers. Only a handful of them focused on issues faced by society at large. Only a few of them identified with people at the grassroots levels with their struggles in everyday life.

Obviously, the society at large knows us through these statements that we put where we appear to be complaining or criticizing or condemning most of the time. We are not seen as people trying to identify with issues and problems of society.

At an individual level, probably, many of our community members are involved in social work at the grassroots level. But at organizational levels, that involvement is very limited. Yet, in almost every sermon we are reminded of our role in bringing about positive changes in society. How can we do that when we are not there?

How can we explain this dichotomy? We have become a reactionary community and many times our actions have contradicted our own claims about religion. We need to examine our role and resources in this country and see how best we can use them to ensure that our community becomes a positive force in bringing about constructive changes to enhance the dignity of each and every human being. This will happen when we get involved in the real issues of our society throwing away the shell of isolation and apathy that we often justify in the name of our religion.

The Prophet, the Movie, and the Violence

One of the lines in the prayer that Prophet Muhammad made in Taif after being beaten, humiliated and ridiculed in the tenth year of his prophet-hood reads, " O Allah, as long as you are not angry with me, I do not care about their attitude." A Coptic Christian made a disgusting movie about the life of the Prophet. Some of his financial backers were influential Christian evangelical leaders and some of his promoters were usual Islamophobes. But who cares. Why should one take notice of this nonsense? The purpose of this movie as explained by one of its consultants was to make Muslims hate their religion and renounce it. Did any Muslim really feel disgusted with the character of the Prophet or the sanctity of his religion? Far from that, Muslim masses came out in the streets showing their solidarity with their religion and their love of their prophet. However, what followed and was done in the name of Islam and the Prophet was uncalled forth and un-Islamic.
But: Most definitely, many eminent scholars of Islam would have disagreed with the Prophet for adopting this merciful attitude. Imam Ishaq ibn Rahawayh, Ibn al-Mundhir, al-Qadi ‘Iyaad, al-Khattabi, Syed Maududi, and others have already given the verdict that a Muslim who insults the Prophet becomes a kafir and an apostate and deserves to be executed. Many scholars apply the same ruling on non-Muslims too.
Based on some anecdotes reported in Jami Nasai and Abu Dawood, two books of ahadith considered to be very authentic, many scholars have concluded that the Prophet encouraged the killing of whoever insulted him and spoke harshly to him, and that included both Muslims and non-Muslims. Some even take an extreme position, arguing that it is not obligatory to accept the apology from those who indulge in this behavior, rather it is permissible to kill him even if he makes repentance. Ibn Taymiyah in his  al-Saarim al-Maslool ‘ala Shaatim al-Rasool wrote that the Prophet sometimes chose to forgive those who had insulted him, and sometimes he ordered that they should be executed, if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.  (Al-Saarim al-Maslool, 2/438)
Addressing the issue of insults and humiliation the prophet was facing at the hands of his opponents, the Quran said: "We know that your heart is distressed by what they say (6/33). You should, on your part, however, continue your efforts to make Allah’s program worthy of Hamd and along with your fellow beings, follow and obey the laws of your Lord steadfastly so that the result of your efforts manifests itself completely (15:97). In another place, the divine book says: In short, adhere to your program steadfastly. This will be possible only through the help which you receive from Allah. Do not grieve about the unbelievers and do not worry about their schemes. Surely, Allah is with those who are Muttaqeen and Mohsineen (16:127-128).
Obviously, these messages are not only for the Prophet, but they are applicable to the followers of the Prophet because the Quran reminds the believer that in the character of the Prophet is a great example for them.
Obviously, a great majority of Muslim scholars and organizations are refusing to acknowledge the relevance of the divine message and the practice of the prophet in reality in matters like these. They are promoting a course of action that defies the Quran and the Prophet. Rather than educating the masses and channelizing their energy for positive actions, they often incite people to violence or revenge or anger or demonstration for every act of insults hurled at the Prophet.
The situation demands an action out of the routine and a new initiative different from what is being offered at present. The initiative can come from Muslim organizations and leaders in the US because of their exposure to a pluralistic society. It is needed because the anti- Prophet campaign is on the rise and would continue to grow in the near future.
Obviously, these messages are not only for the Prophet, but they are applicable to the followers of the Prophet because the Quran reminds the believer that in the character of the Prophet is a great example for them.
Obviously, a great majority of Muslim scholars and organizations are refusing to acknowledge the relevance of the divine message and the practice of the Prophet in reality in matters like these. They are promoting a course of action that defies the Quran and the Prophet. Rather than educating the masses and channelizing their energy for positive actions, they often incite people to violence or revenge or anger or demonstration for every act of insults hurled at the Prophet.
The situation demands an action out of the routine and a new initiative different from what is being offered at present. The initiative can come from Muslim organizations and leaders in the US because of their exposure to a pluralistic society. It is needed because the anti- Prophet campaign is on the rise and would continue to grow in the near future.
1. Freedom of expression is an inalienable right of people. People have been given the right to reject, accept, ridicule or honor God and his messenger. No one can coerce them to any action. Even if it is hate speech, it cannot be stopped (of course in the United States, we never follow this principle.) This is an Islamic position and Muslims must never deviate from this position.
2. Let a Muslim organization calls a meeting of other Muslim organizations and leaders and develop a detailed response to the issue of violence in the wake of offensive articles or movies or cartoons and take a strong and committed stand against the schools of thought influenced by Ibn Taymiyah and others who have promoted the idea of justifying violence against those who ridicule our prophet or religion. 
To a distant person who receives me with hostility? Or to an enemy to whom you have granted authority over my affair? So long as you are not angry with me, I do not care. Your favor is of a more expansive relief to me. I seek refuge in the light of Your Face by which all darkness is dispelled and every affair of this world and the next is set right, lest Your anger or Your displeasure descends upon me. I desire Your pleasure and satisfaction until You are pleased. There is no power and no might except by You."

Many Muslims intellectuals and leaders have outlined different courses of action against such sort of Islamophobe campaign. But let us turn to the Prophet himself to see how he would have guided us how we should have responded in this situation.

Amid all accusations and hatred against him, did our prophet incite his followers to come out on the streets of Makkah and shout slurs at the Quraysh leadership?  What did he do? Condemned those people. No, Criticized those people, No. Demonstrated against those people, No, incited his companions to commit violence. No. Boycotted those people, No. So what did he do? The Quran records his response. "Tell, I have spent my entire life amongst you, don't you realize who I am, what my character is." Is he worth emulating or should we rely only on our sentiments and intellect? Can Muslims offer their lives as proof of their commitment to the Prophet?

Those who are claiming to die for the honor of the Prophet must prove first that they are willing to live by his teachings.

The demonstrations outside the US embassies, the attack on Americans and the denunciation of America and Israel and Jews were not actions that one can call fair or Islamic. Based on his response to the aggression of the people of Taif, the Prophet would have forgiven the Coptic Christians for making such a movie and would have prayed for their generation to see the light of the divine guidance. After all, he forgave the people of Taif and sought mercy for them. From the tribe of Bani Thaqif of Taif came Muhammad bin Qasim, who was instrumental in introducing Islam to the people of Sindh.

In other words, insulting the Prophet is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed even if he repents and whether he is a Muslim or a kafir. If he repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allah will forgive him, as is argued by scholars.

If this is the verdict, then it definitely goes against the actions of the Prophet and the spirit of the Quran. There is no ambiguity in the Quran or in the statement and behavior of the Prophet. Those reports that accuse the Prophet of ordering the killing of his opponents, no matter to whom they are attributed, are not correct as they do not conform to the Quran and the character of the Prophet. The Prophet was described mercy to the worlds and he acted with mercy towards others. He forgave his enemies; he did not take revenge from those who attempted to kill him; he even helped during a famine those who had previously fought wars against him. A large number of the companions were opposed to him before they accepted Islam. If the prophet had followed the advice of the later century Muslim scholars, none of these companions would be alive to accept Islam as all might have been beheaded for their insulting attitude toward the Prophet.

3. Let Muslim groups hold a high level meeting with Christians and Jews and together develop a code of ethics, ensuring respect to each other's religion and dignity. Let us propose to all faiths that the practice of using religion as a tool to settle political differences and conflicts will not be tolerated any more.

4. Let Muslim groups and interfaith councils come together as well as other religious organizations to make it known to each other that they would always take a joint stand against every act of bigotry as one body. It is not Islam versus Christianity or Judaism. It is all religions against those who promote hatred and aggression towards fellow human beings.

5. Let a team of Muslim scholars from USA approach the Muslim world scholars to begin an exchange of ideas on issues such as Islam and America, Islam and the West, Islam and violence etc. Muslim Americans must not project them a shadow of the already existing schools of thoughts in the world, but a new voice rooted in the Quran and the authentic sayings of the Prophet.

6. Let Muslims develop a strategy to approach religious and secular leadership at the grassroots levels to address their concerns and explain Islam's perspectives on human rights, the others, minorities and religious freedom.
7. Let us critically examine the literature in our books that projects our Prophet in a disrespecting manner and that casts doubt on the nobility of his character.
It is such times, these initiatives are needed urgently. Otherwise, we would continue to be governed by opinions that many a times contradict the divine guidance and defy the nobility of the character of our prophet.
The Prayer of the Prophet in Taif

"O Allah! I open to You my weakness, my scarcity of resources and the humiliation I have been subjected to by the people. O Most Merciful of those who are merciful. O Lord of the weak and my Lord too. To whom have you entrusted me?

Slavery is abolished by Islam once for all

It was the year 2008 when the world observed the 200^th Anniversary of the abolition of slavery in America. Yet the celebrations failed to recognize the existence of slavery in modern-day times. In our world today some 27 million people are still forced to live in slavery, three out of four slaves are women and some 50 percent of them are children. They may not be known as slaves as many of them are described as un-free labor or bonded labor or forced labor. It is estimated that some 17,500 slaves are brought into the US every year with some 50,000 working as prostitutes, farm workers, and domestic servants. The CIA estimates about one million slaves in the US. Thousands of these people have remained unclassified as they are not recognized as slaves due to legal coercion. Despite the fact that no religious group would justify slavery from a theological perspective, the reality is that slavery has been practiced by all religious communities in the name of God against the will and guidance of God.

In the sixth century Arabia, when Prophet Muhammad introduced Islam to the people of Makkah, he found slavery institutionalized and rampant in Arab culture and society. The divine message he invited people to talk about slavery in detail and set two priorities before the newly emerging community of believers.

1.     How to eliminate slavery once for all.

2.     How to work for the freedom of those who were already slaves.

Islam proposed gradual emancipation of the existing slaves by introducing laws that would ensure equality of all human beings and that would also help create a just society to eliminate the institution of slavery once for all. Thus the Quran refers to slavery as an institution of the past and does not support the idea of its continuation. Wherever the Quran talks about slaves, it refers to those who were enslaved before the reintroduction of Islam. The Quran does not say that people are allowed to enslave others. Rather, it talks about freeing the existing slaves (90:13) The Quranic references to Aw ma malakat imanukm (4:3, 24, 25, 36; 16:71; 23:6; 24:31, 33, 50, 52, 55;70:30)  refer to those who were enslaved in the past.

Islam closed the door for enslaving human once for all. In pre-Islamic Arabia, the war prisoners were the ones who were taken as slaves or captives.  The Quran said in chapter 47 verse 47: that when you fight those who have imposed war upon you, you too should be prepared to confront them and when their strength is broken and you have subdued them, then you should take the remaining as prisoners of war. Then the Quran gives instruction saying they should either be freed or sent back after they pay compensation or through an exchange of your own prisoners. The Quran lays emphasis on freeing them and describes this as an honorable act. This is the only verse in the Quran pertaining to taking prisoners of war. Nowhere does the Quran say that such people should be enslaved and put in the chain of slavery for generations.

The Quran further explains in Chapter 3 verses 78-79 that the fundamental principle of Deen is that no human being – even though Allah may have given him a Code of Laws or the power to enforce it or even Prophethood – has the right to say to the others: “You should obey me or you should be my slave rather than Allah’s slave. What he should say is: “You should be amongst those who belong to Allah by following His Book which you study and teach to others.  

Thus, from the divine text, it is clear without any ambiguity that slavery in any form or shape is not permitted in Islam. The Quran eliminated the institution of slavery once for all and instructed the followers to embark on the process of integrating the former slaves as equal human beings in all spheres of society. The gradual approach the Quran adopted was to ensure that people understand the idea of the dignity of human beings and create objective conditions in society for their integration as full human beings.

The practice among Muslims of slave girls or boys was in contrast to the Quranic edict. It was the result of the social conditions prevailing in the medieval times. Even though many Muslim scholars in the past and present have tried to justify slavery, they have ignored the clear Quranic text in this context and succumbed to historical anecdotes rather than following the divine verdict. It was this historical explanation that resulted in the enslavement of millions of men and women in the Muslim world in the past and until recently, in places like Mauritania. It should also be mentioned that much of the justification of the institution of slavery comes from historical anecdotes allegedly related to earlier Muslims than the Quranic teachings.

Even though the Quran took an exceptionally strong stand against slavery, it was not until recently that the slavery was legally abolished in all Muslim countries.

Writing about 1862 the English traveler W.G. Palgrave says that in Arabia he constantly met with black slaves in large numbers. There were many others who observed a similar pattern in different parts of the world. Until 1891, Muslim slave-owners had Chinese slaves to girls and women used as a concubine. Until 1908, the sale of black and Caucasian women was common in Turkey. In 1925 slaves were still bought and sold in Makkah as an ordinary way of trade. These slaves were the offsprings of local slaves as well as those brought from Yemen, Africa and other Asian countries. It was only in 1936 that Saudi Arabia prohibited the importation of slaves. It was only in 1969 that Muslim states abolished slavery finally.

Islamic jurisprudence accepted the basic principle of liberty for a person, yet slavery was defined as an exceptional condition. Some scholars defined slavery as a form of punishment for unbelief. Capture in the war and birth in slavery were seen the reasons for the continuation of slavery. Much of the jurisprudence on slavery emerged in a patriarchal society politically controlled by despotism and authoritarianism. At times it went against the basic teachings of the Quran or what the Prophet said: Few bothered to see the relevance of the Prophet’s saying in their political conditions they were living in. The prophet said that "there are three categories of people against whom I shall myself be a plaintiff on the Day of Judgments: of these three, one is he who enslaves a free man, then sells him and eats this money" (al-Bukhari and Ibn Majah). 

The companions of the prophet competed with each other in setting slaves free. The Prophet personally liberated as many as 63 slaves. The number of slaves freed by his wife 'Aishah was 67, His uncle 'Abbas liberated 70. The son of second Caliph 'Abd Allah ibn 'Umar liberated one thousand, and another companion 'Abd al-Rahman purchased thirty thousand and set them free.  How is it possible that those liberating and freeing slaves would buy new slaves against the dictates of the Quran.

Still, there are juristic positions adopted by some contemporary scholars in justification of slavery. Yet, the majority of Muslims reject and recognize slavery as anti-Islam practice.

For instance, Syed Abul A'la Maududi, the founder of the Jama'at Islami, and a translator and commentator of the Qur'an and author of several books on Islam says that "According to the Qur'an a woman who has been captured by force falls in the category of a slave girl (kaniz).  And because the Qur'an confines the use of force to the fighting (qital) in the way of God, thus, according to the Qur'an a slave girl is that woman who falls in the hands of Muslims as a prisoner during the course of war waged in the way of God" (Rasa'il wa Masa'il 3^rd Edition, p.102, vol. 3). Responding to the question, how many slave girls a Muslim fighter may have besides his legally wedded wives?, the interpreter of the Quran Syed Maududi said: “"There is no limit to their numbers” (Tafhim-ul-Qur'an-commentary of the Qur'an by Maulana Maududi, vol. IV, under verse 33:52).

Describing the attitude of the Prophet to slavery, Syed Maududi writes:  "According to this permission, those women who came into his possession from among the God-granted salve-girls, he selected for himself Hazrat Raihana, Hazrat Juwairiyah, and Hazrat Safiyah, who were taken,  as prisoners of war in the skirmishes with Banu Quraizah, Banu Mustaliq and at Khaibar (respectively) and also Hazrat Mariyah (Mary) the Coptic sent as a gift by Maquaqis (Patriarch) of Egypt.  The former three he set free and took them into wedlock while he lived with Hazrat Mariya on account of possessing her by the right hand.  It has not been established (historically) that he set her free and took her into wedlock" (Tafhim-ul-Quran, vol. iv under verse 33:50, pp. 113-114).

Justifying this, Syed Maududi further explained: "The proper granting of the rights of possession by the State is just as legal an action as a marriage.  Therefore, a person who does not show the slightest aversion to marriage, there is no reasonable ground for him to show unnecessary aversion to living with a slave girl" (Tafhim-ul-Qur'an, Vol.1, under verse 4:24, p.340)

The assertion of Syed Maududi that the prophet did not marry Maria is not true. In one of the books it is mentioned "It is reported from 'Abdullah al-Zubairi who said: that after this the Noble Prophet married (tazawwaju)  Mariah daughter of Sham'un.  This is the same Mariyah who was sent by Maqauqis, the ruler of Alexandria to the Prophet as a gift" (Sahih al-Mustadarak Hakim Vol. iv)

Syed Maududi also ignored the following saying of the Prophet when he remarked: " A person who has a slave-girl  and trains her in the best manner and gives her the best education, then sets her free and marries her, he will have a double reward (in the next life) Mishkat-ul-Masabih Kitab-ul-Iman Ch.1; Bukhari 3:31)

How could the Prophet go against his own words? Syed Maududi and many other scholars have failed to answer this basic question while trying to justify an institution whose demise was pronounced by Islam.

Domestic Violence has no place in Islam

In the June 2006 issue of the American Journal of Preventive Medicine. Robert S. Thompson, MD concluded that domestic violence impacts 44 percent of the American women at some point during their adult lives. Some 34 percent experience physical abuse such as hitting, shoving, and 34 percent face non-physical abuse such as angry threats

A UN study on violence recently reported that some 1.5 million people are killed in violence annually with at least 10 percent in domestic violence.

Domestic abuse is a major issue in our world as no country or community is immune to it. It is prevalent in all sectors of human society.

There is no country in the world where women are safe from violence or abuse. In Cambodia,16 percent of women are physically abused by their husbands; in the UK, 30 percent is physically hurt by partners or ex-partners; 21 percent in Nicaragua, 29 percent in Canada, and 44 percent in the US. 45 percent of Indian women are slapped, kicked or beaten by their husbands. India also had the highest rate of violence during pregnancy.
Of the women reporting violence, 50 percent are kicked, beaten or hit when pregnant. About 74.8 percent of the women who reported violence have attempted to commit suicide. Based on 48 surveys around the world, half of the women who die from homicides are killed by their current or former husbands or partners. Women are killed by guns, beatings, and burns among numerous other forms of abuse. In Sao Paulo, 13 percent of deaths of women of reproductive age were homicides; of these, 60 percent were committed by the victims' partners.

However, none of, the professional experts have ever blamed faith or religious traditions for these acts of violence. We never hear that Hinduism, Christianity or Judaism is responsible for violence against women even though one can twist sacred text into misogynist passages in each faith tradition. But, when a Muslim is involved in such an unfortunate incident, not only is an individual put on trial, which he should face, but his faith has also been slandered. This does not mean that Muslim women are not physically abused. They suffer from this menace the same way as women of other faiths suffer. In fact, the male chauvinism and domination, so prevalent in our world that it refuses to treat women as equal.

But some people rather than looking at the issue from a sociological perspective and developing a realistic understanding of the causes rooted in social conditions promoting domination, humiliation, isolation, intimidation, and condemnation and even lack of faith analysts often find a scapegoat in religious scriptures, arguing that God intends one gender to be in control of the other by whatever means.

The recent case involving Steve Hassan, the CEO of Bridges TV, and his beheaded wife, Aasiya Hassan is being viewed by many intellectual midgets as a faith directed the murder overlooking the real issues involved in it.

It is not the faith that dictated the action of the accused. Rather, everything that betrays the faith. Faith is often used to hide one's crimes and to justify one's animalistic tendencies.

People are not born violent. But they have the inbuilt capacity to learn violence or non-violence. The faith demands a lifestyle based on love, compassion, and mercy even in the worst adverse conditions. Hassan's alleged action had nothing to do with this moral framework of the relationship. Rather, it showed those animalistic tendencies that our unbridled material culture and uncontrolled ego have promoted in the form of revenge, greed, and domination.

Few are willing to recognize that no one deserves to be abused. The responsibility for the violence belongs to the abuser. It is not the victim's fault! Financial dependence on a spouse does not mean that the provider has a right to abuse the dependent. Indeed, abuse is a pattern of coercive controlling over another. Beating is a behavior that physically harms, arouses fear, prevents a partner from doing what they wish or forces them to behave in ways they do not want. Many also fail to understand that domestic violence can happen to anyone of any race, age, sect, religion or gender. Professing a faith does not make a person immune from that behavior.

Abusers are very good at making excuses for the inexcusable. They blame their abusive and violent behavior on a bad childhood, and even on the victims of their abuse. This pattern needs to be challenged by faith-based groups, Muslims included. It is important that Islamic centers and mosques have family counseling, support groups to tackle the issue heads on. Some of the symptoms of domestic abuse can be identified by looking at the following issues.

• Does a partner feel afraid of the other much of the time?
• Does a partner avoid specific topics out of fear of angering the other?
• Does one feel that one can't do anything right for the other?
• Or does one feel emotionally numb or helpless?
• Do any of the spouses feel humiliated, criticized, or yelled?
• Does any of the spouses treated so badly that one is embarrassed to see the family?
• Does a spouse blame the other for his/her own abusive behavior?
• Does a spouse see the other as a chattel rather than as a person?

Once these patterns are found, they should be brought up to counselors qualified to provide in a relationship. If the situation does not improve, the authorities should be alerted to tackle the issue at a legal level. There is no shame in reporting incidents of violence to law enforcement officials if the counseling fails. The faith-based community has to take a strong stand against the abuser and stand for the rights of victims to lead a decent life.

Peace in the family is the goal of Islam. Without love and compassion, peace cannot be established. Domestic violence destroys this foundation of faith and promotes the idea that a relationship with God can be established by following one's own egotistic ideals. There is no place of violence in any form and shape in a healthy Muslim society. There is no room for abuse. Those who do that are the ones who deny the signs of God and who use faith as a badge rather than as a responsibility to ensure that transgression from the divine path is not allowed.