Can Women Visit the graves and offer funeral prayers

by Dr. Aslam Abdullah
 

Justifying the practice of forbidding Muslim women from visiting graves or accompanying the funeral procession, one of the leading scholars of Islam in the previous century, Shaikh Bin Baz of Saudi Arabia, wrote the following: “Because they (women) may present a temptation to men and even to themselves, and because they have little patience and they get too upset. So by His mercy and kindness towards them, Allah forbade them to visit graves. This is also a form of kindness towards the men because if they were all to gather at the grave, this might cause fitnah. So by His mercy, Allah forbade women to visit graves.”

In simple words, women are a source of temptation and they lack patience, thus they should not be allowed in cemeteries or near graves. Nor should they accompany the funeral procession.  Are women really temptations? Do they lack patience? Does Allah say so? Did the Prophet believe in this? Or this is the way patriarchal societies have always believed in?

If women are a source of temptation so can be men. So why specify women only. If women can be impatient, so can be men, why specify women only. Both have proven through human history that they are capable of committing errors. The Qur'an says that humans have a tendency either to fall prey to evil or to practice goodness. It further explains that those who accept divine guidance, be men or women, follow the path of goodness and prevent evil taking place in any aspect of their life. Was not the purpose of faith to educate people properly in their behavioral aspects and treat each other with respect and dignity? Was not the purpose of faith to empower men and women to control their carnal desires and regulate their energy in a positive manner within a legal framework to achieve higher purposes of life? Is the purpose of faith only to preserve the faith of men that every effort should be made to ensure that they remain uncontaminated with everything that may prompt them to deviate from their path?  Should others who are accused of posing them temptations must always be quarantined? If this is the case, then why limit this analysis to graveyards only?

In a world where homosexuality is fast becoming a norm and prevalent in all societies, including those that claim to be Muslims, the temptation may come from men for men or women to women. The only thing that would prevent such a temptation is recognition of the fact that the priority has to be given to divine guidance rather than to one’s own desires. So why not prevent men from visiting the graves or have male-only gatherings? Why not prevent men from gathering for prayers in a male-only mosque? Why not stop all the female-only gatherings under the pretext that their presence may cause temptation to other women? Why not stop sending girls to all-girls' institutions?.
Such an argument does not hold any strength no matter where it comes from. If people are empowered to control their behavior, they can overcome any adversarial situation.

Moreover, this is an absurd argument that has been imposed on Allah and His messenger by scholars who view everything through the Freudian lances where everything revolves around sex and carnal desires of men. This analysis defeats the very purpose of religion as it is based on perversion. It simply says that men would never change as they would always follow their carnal desires if they find them in close proximity of a woman. Men constantly live in close proximity of women. Mothers, sisters, daughters, yet everyone treats these relations as sacred. If men are capable of respecting these relations within the confines of a family, they are capable of extending the same to others under the guidance of their faith.
In fact, such an argument belittles human beings and their capacity to overcome their own weaknesses. It repeats the age-old adage that has shaped the thinking of most men in our human history that women are seductress or a source of evil or the daughters of Shaitan (devil), an idea that the faith was introduced to demolish.

Blaming women for disrupting the iman of men goes against the instructions of the Qur'an. The Qur'an categorically explains the following in its 33^rd Chapter: “It should be well understood that there are no differences between men and women; except in certain biological conditions. In a society governed by Islamic ethics, both men and women should possess the following potentials and qualities

1.      They should totally submit to the Divine Laws;

2.      This obedience should exhibit complete conviction in them;

3.      They should utilize their developed potentialities according   to Divine guidance;

4.      They should be true to the covenant which they have made with Allah ;

5.      They should be steadfast when facing adversities, troubles or difficulties ;

6.      They should be prompt in rendering services to humanity

7.       They should be ready to sacrifice all their assets for the sake of the Divine Order;

8.         They should abstain themselves from all that the Divine Laws prohibit them to do;

9.         They should guard their chastity fully;

10.     In short, throughout their lives, at each and every step, they should act upon the Divine Laws.

11.     People with this behavior are protected from all deviations and both will get their rewards from the divine. (Qur'an, 33:35)

Such a behavior ought to be displayed in all aspects of life and in every sector of society. It should be practiced at home, in cemeteries, at the grocery store or at graves. 

The argument that temptation is the main reason for women's exclusion from visiting the gravesite is not based on any logic. Because if temptation is the main reason for isolation, then this isolation should be in every aspect of life, in grocery stores, in mosques, in public gatherings, in wedding and social gatherings, on planes, in trains and buses. The same scholars who advocate such seclusion do not get upset when women serve them food or beverages in hotels or airplanes or even in their homes where some work as their maids.

As far as the lack of patience is concerned, women have proved a higher level of patience in almost all situations. Right from giving birth to a child to accepting all adversarial conditions confidently, their patience is well established and evident. A woman is the one who decides to leave her relatives and family to live with a total stranger in matrimonial relations. She is the one who endures sufferings without compromising her dignity. And she is the one who accepts the challenge of raising the future generation of Islam through her dedication by nurturing and taking care of her children patiently.

The Hadith of the Prophet where he praised a female companion for showing exemplary behavior in the wake of the death of her son speaks volumes of her level of patience. The hadith says: “Narrated by Anas bin Mãlik: One of the sons of Abu Talha (became sick and) died and Abu Talha at that time was not at home. When his wife saw that he was dead, she prepared him (washed and shrouded him) and placed him somewhere in the house. When Abu Talha came, he asked, "How is the boy?" She said, "The child is quiet and I hope he is at peace." Abu Talha thought that she had spoken the truth. Abu Talha passed the night and in the morning took a bath and when he intended to go out, she told him that his son had died. Abu Talha offered the (morning) salãt (prayer) with the Prophet and informed him of what had happened to them. Allah's messenger said, "May Allah bless you both concerning your night." (That is, may Allah bless you with good offspring). A man from the Ansãr said, 'They (i.e., Abu Talha and his wife) had nine sons and all of them became reciters of the Qur'an (by heart)."

It was the patience of a woman that brought such endless blessings to the entire family and the community. Yet the scholars claim that she does not have the strength to endure sufferings.

Thus blaming a woman for lack of patience is also an absurd idea.

In fact, if anyone had shown an emotional outburst at the death of the dearest one, as recorded in our books of ahadith, was none other than the second Caliph, who at one point of time had refused to accept the news of the death of the Prophet. He was willing to fight everyone who had held this belief. Thus we read: “When Omar ibn al Khattab (r) heard that the Prophet had passed away, he was so distraught that he drew his sword and declared: 'Some hypocrites are pretending that the Prophet of God - may God’s peace and blessing be upon him — has died. By God, I swear that he did not die; that he has gone to join his Lord, just as other Prophets went before. Moses was absent from his people for forty nights and returned to them after they had declared him dead. By God, the Prophet of God will return just as Moses returned. Any man who dares perpetrate a false rumor such as Muhammad’s death shall have his arms and legs cut off by this hand.” People listened to Omar (r), too stupefied to believe that the man who had transformed Arabia from the backwaters of history to the forefront of the historical process, was dead. The situation was grave indeed. It was only after the speech of Abu Bakr that he calmed down.

Sometimes a few other arguments are also presented to justify the prohibition for women. It is argued that the dead can see the visitors naked in the cemetery. If this is true, then no one should visit the graveyard because seeing a naked person, whether male or female violates the principles of Islam. The burial should be done by robots with no human intervention. If the dead can see everyone naked, they why should we bury men and women in the same graveyard sometimes next to each other?

Another argument that is given to prevent women from visiting the grave is that jinn or ghosts would possess them, especially if they visit the site during their menstrual cycle. These are the beliefs of the pagans and they should not be taken seriously.

The ahadith that many scholars quote in support of their self-designed prohibition for women should be seen in the historical context. Many of them are either weak in the chain of narration or do not reach to the level of sahih. A hasan hadith is as described by al-Dhahabi, "A Hasan hadith is one which excels the Da`if (weak) but nevertheless does not reach the standard of a Sahih hadith.

While quoting these ahadith what is often ignored is the fact that they referred to a particular historical reality. Islam was introduced to a society where everyone was a pagan or non-Muslim. They were part of polytheism and followed a culture that was built around idolatry and class distinctions. They were used to cultural and tribal customs that often conflicted with many basic Islamic principles. For instance, it was a common practice on the part of the elite to hire women to wail and mourn for their dead. It was common that women would beat their chests, slapping their faces, unfurl their hair and would lie down over the grave to make their mourning visible. It was also common that women would consider it part of their social obligation to wail and cry over the graves of those known to them or their families. Thus, we read in one of the hadith that Umm Attiya asked specific permission from the Prophet to reciprocate the wailing and crying over the death, (whenever it takes place) of anyone in the family of one of her friends because she had wailed and cried when one of her family had died. The Prophet granted her permission.

This is what the hadith says: It was narrated that Umm 'Atiyyah said: "When the verse: ...pledge, that they will not associate anything in worship with Allah", "...and that they will not disobey you in Ma'râf was revealed, that included (refraining from) wailing. I said: 'O Messenger of Allah, except for the family of so-and-so, they used to help me (in wailing) during the Jâhiliiah, (pre-Islamic period)  so I have to help them now. The Messenger of Allah said: 'Except for the family of so-and-so." (A/-Muwatta)

Thus, it is obvious that the Prophet was concerned with the idea of reforming a society that had no respect for genuine feelings at the time of death. He wanted to abolish the practice of hiring people to shed artificial tears over the death of the elites. He wanted to eliminate the practice of wailing and crying for the purpose of showing off. He was not opposed to the idea of mourning the dead.
He himself cried over the death of his daughters and son. He said at the death of his son, And Ibn 'Umar reported, "The Prophet said, 'The eyes shed tears and the heart grieves."

At his death men and women cried and none of his companions and wives prevented them from doing so. In fact the Prophet himself cried at the grave of his mother where he had gone with over 1,000 of his companions including his wives and other women. They witnessed the Prophet visiting the graves with his wives and other women and crying there.
Inspired by the Prophet, Syeda Ayesha visited the grave of her brother and when someone told her that the Prophet had forbidden that, her response was that the prohibition was later withdrawn and women were allowed to visit the graves.

Abdullãh bin Al Mulaikah said: "Abdur-Rahmãn bin Abu Bakr died in Al-Hubshi"111 He said: "He was carried to Makkah to be buried there. So when 'Aishah arrived, she went to the grave of 'Abdur- Rahman bin Abi Bakr and she said: "We were like two drinking companions of Jadhimah for such a long time that they would say: 'They will never part.' So when we were separated it was as if I and Mãlik due to the length of unity never spent a night together."

Then she said: "By Allah! Had I been present, you would not have been buried except where you died, and if I had attended (the burial) I would not be visiting you." In other words, the mother of the believers was acknowledging that women were allowed to visit the graves.

There is a hadith quoted by Abu Hurairah that says "Indeed the Messenger of Allah cursed the women who visit the graves." is Hasan and should be seen the context of tribal customs of the society. In fact, some scholars have suggested that this is not a general rule as the Prophet might be referring to those who were crossing the limits set by the faith. Some of the people of knowledge thought that this was before the Prophet permitted visiting the graves. Then when he permitted it, both men and women were included with the permission.

The purpose of visiting the graves is to understand the finite nature of this life and this world and to prepare oneself to face Allah. If men or women visit the graves for this purpose, it is allowed, but going to graves for purposes that promote polytheistic ideas is not allowed.

Syeda Ayesha and the wives of the Prophet spent their lives staying closer to the grave of the Prophet. The Prophet is buried in the quarter of Syeda Aisha and there is no record to suggest that she moved out of her quarter.

We read in several ahadith that Syeda Ayesha was present during the burial of the Prophet. She and other wives sprinkled the dust on the grave. They recited the Qur'an in the vicinity of the grave. They offered prayers in the vicinity of the grave.

In fact, the mother of the believer is reported to have said that had we known what we know now, the wives of the Prophet would have given him a funeral bath. “'Aishah used to say: 'If I had known beforehand what I know now, no one but his wives would have washed him."(Abu Dawood) This hadith also clarifies the misconception that a wife cannot see the face of her husband after his death.

One of the wives of Syed Hasan Ibn Ali pitched a tent at his gravesite as reported in the Bukhari “When Al-Hasan bin A]-Hasan bin 'Au expired, his wife pitched a tent on his grave and it remained there for one year and then was demolished.."

Crying for the dead was not prohibited. What was prohibited was excessive mourning crossing all limits.

In one of the hadith recorded in Sahih Bukhari, it is reported “Narrated Jabir bin 'Abdullãh: When my father was martyred, I lifted the sheet from his face and wept and the people forbade me to do so but the Prophet did not forbid me. Then my aunt Fatima began weeping and the Prophet said, "It is all the same whether you weep or not. The angels were shading him continuously with their wings till you shifted him (from the field)." The incident took place in a graveyard where women were present and the Prophet was there as well.

The Prophet did not prevent women from visiting the graves, as is evident from this hadith. “Narrated by Anas bin Malik reported that the Prophet passed by a woman who was sitting and weeping beside a grave. He did not ask her to leave gravesite. He did not rebuke her. He did not curse her. Rather, he advised her and told her, 'Fear Allah and be patient.' " (Sahih Bukhari)

This is further collaborating by Umm 'Atiya  when she said that the Prophet discouraged us accompanying the funeral procession but not strictly. Umm Atiya is talking about a funeral procession and not about visiting the grave sites or graves.

Some scholars quote a hadith that says that the punishment in the graves increases for those whose relatives weep and wail after his or her death. This statement was challenged by the companions of the prophet. When this hadith was presented to Syeda Ayesha, she said as reported in Bukhari by Ibn 'Abbãs who said, "When 'Umar died, I told that to 'Ayesha and she said, 'May Allah be Merciful to 'Umar. By Allah, Allah's Messenger did not say that a believer is punished by the weeping (crying aloud) of his relatives. But he said, 'Allah increases the punishment of a disbeliever because of the weeping (crying aloud) of his relatives." 'Ayesha further added, "The Qur'an is sufficient for you (to clear up this point) as Allah has stated: '...No bearer of burdens shall bear the burden of another...'" (6:164)

Allah and the Prophet did not prevent women initially because they were weak or impatient or source of temptation. The purpose was to reform the society of the practices that had turned death into a display of pomp and status. How can the decision be based on gender when the Prophet in several ahadith emphasized the importance of visiting graves and following funeral processions? Those who say that the Prophet meant to imply that only men would receive the rewards for visiting graves are adding their interpretations influenced by a patriarchal system where everything revolved around the interests of men. Sulaiman bin Buraidah narrated from his father that the Messenger of Allah said: "I had prohibited you from visiting the graves. But Prophet Muhammad was permitted to visit the grave of his mother: so visit them, for they will remind you of the Hereafter.” (Tirmidhi)

What is prohibited is very clear. Neither men nor women should use the occasion to exhibit their physical features for the purpose of attracting others. In our times' people do not do that. People should be properly dressed. In our time in funerals, men and women are properly dressed. Their behavior should be in accordance with the ethics of Islam. The funerals in general show commitment by people to Islamic ethics. They should lower their gaze. They should remember their own death and use the occasion to remind themselves that they would return to the same place on the shoulders of someone else one day.
There is no restriction on men and women visiting the graves provided they abide by the code of Islamic dress and conduct, as can be deduced from the aforesaid Ahadith that give blanket permission to Muslims to visit the graves. However, if men or women violate Islamic morals, make loud lamentations, prostrate themselves before the graves, they both deprive them of the mercy of Allah.

The practice of denying visitation rights to women is widely prevalent in South Asia and in many Arab countries. Depending on which school of thought one belongs to, prohibition is imposed in varying degrees. In the United States, there is now a systematic campaign on the part of many imams to propagate that women cannot participate in the funeral even if it is the funeral of their sons, daughters, fathers or brothers or husband. It is un-Islamic. As stated above there is no sahih hadith that supports this claim. Those ahadith that make this claim are considered either hasan or daif by hadith scholars and are regarded invalid as they referred to an earlier situation. Even if there are sahih, they refer to a tribal culture and a society that had little respect for women. People had just come out of paganism. Many of those situations have changed. Rather than preventing women from visiting graves, the learned people should educate men and women about the rules of visiting graves.

God and His Prophet cannot be used to reduce Muslim women to second class status. This is institutionalized inequality and before we talk about discrimination against Muslims by non-Muslims, we must talk about discrimination of Muslim clergy or so-called scholars against Muslim women. This is sheer injustice and making a mockery of faith.
Syeda Ayesha and all the wives of the Prophet participated in the funeral prayers of the Prophet. They stayed around the grave. They sprinkled the dust. In fact Syeda Ayesha stayed around the grave twenty-four hours for several years. All the wives of the Prophet were in close proximity of their husband's grave. They would visit his grave daily till they left the world. Syed Hasan bin Ali's wife pitched her tent close the grave of her husband for almost one year and no one could make her remove it even though the companions of the Prophet were alive. Syeda Fatima, bint Muhammad, (PBUH) visited the grave of her father regularly.
The theology of deprivation that is being promoted in the name of Islam is a theology that is rooted in the perversion of deen by the so-called scholars. It is rooted in a sexist attitude that has been imposed upon people in the name of Islam. We cannot dismiss it as a trivial issue. It is a crime and a sin against Allah and the Prophet. Men and women have accepted it because they are not given the truth. It is not an issue of opinion that they have a different perspective and someone else has a different perspective. It is a matter of institutionalized inequality in the name of religion. This is the dividing line and the line has already been drawn.

We have to speak up for the rights of women fearlessly. We have to stand up for Islamic rights. We have to refuse to acknowledge the legitimacy of this theology. Be assured, women are as honored Muslim as the so-called scholars are. If we would not speak, they would continue to impose their tribal and cultural dictates upon us and the community. We all have a stake in religion. Each one of us would be responsible individually before Allah. We have to make our choice and let it be known. It is the jihad for equality and decency.

They say women cannot come to the graveyards because they are a source of temptation. They are perverts and if they cannot think of women beyond an object of sex and as a decent human creation of Allah, then they should stop visiting the graves, not women.

Will the US train us, Muslim Americans to take on ISIS

The (Un) Islamic State of Iraq and Syria is an organization of individuals who could easily put even beasts to shame. They belong to the league of Hitler, Bin Ladens and many more who promoted terror and murder for reasons they could not explain to themselves. They are against Christians, Jews, secularists, and even Muslims. They are fighting a war they claim religious, which is overtly Satanic. Where do they get monetary support? Who supplies them weapons and ammunition? Who helps them in Europe and the USA to recruit young Muslims who are usually unknown in their own communities for their commitment to Islam.
The ISIS is an organization that stands for everything that is rejected by Islam. Islam demands the sanctity of human life and ISIS rejects it. Islam demands respect for elders, women, and children, the ISIS rejects it. Islam calls for peace, the ISIS makes a mockery of peace. Islam demands protection of non-Muslims, the ISIS acts contrary to that. Islam asks for mercy in every aspect of life and the ISIS promotes cruelty and brutality.
Islam has seen the rise of such groups in the past and Muslims acting in defense of their faith have dealt heavy blows to them.  There is no reason to believe that Muslims will not organize them against the menace of ISIS. The Kurds, the Iraqis, the Syrians, all Muslims, are working together to stop the murderous organization.
By beheading two innocent Americans, the ISIS has committed acts of aggression against Muslim Americans as well. It is now the turn of Muslim Americans to work with the Administration to eliminate this organization. Many of us are willing to be trained to assume the actual combat role in fighting the ISIS in Iraq. But we need training and more than that they trust that we are as much concerned about the safety of fellow Americans as anyone else.
We can work with the local enforcement agencies as we have been working for long to ensure that elements that seek the recruitment of young individuals  to the nefarious ideology of ISIS are identified and nabbed before they succeed in their agenda.
Through our Friday sermons, we can as we have done in the past to make our stand against the senseless violence known to our congregations. We take the matter of our national security seriously. We feel that we as Muslim Americans are the first line of defense of our nation against groups like ISIS. Their supporters come from our community. They are not outsiders. We are the ones who would be effective in tracking them and ensuring that they are identified before they could harm us.
We know that the fight against ISIS is a jihad for Muslims in general and we would not hesitate in responding fire with fire if that is needed. We must also realize that while the fight against terror is a common struggle for all of us, the jihad against groups like ISIS is something specific for Muslims. Their religion is being misused by a bunch of thugs in the name of God. Their scriptures are being distorted, their commitment to universal brotherhood and sisterhood is being challenged and their efforts to live a life contributing positively to humanity is being violated.
It is for these reasons we urge our country to provide our able-bodied people to take on ISIS in their own turf.

RISNA and Ramadan
ISNA and RIS conventions and Ramadan's Decision Not to Attend them!

To attend or not to attend the Islamic Society of North America (ISNA) and RIS conventions has become a scintillating debate between Tariq Ramadan, his supporters and the leadership of the two groups and their followers. Ramadan has declined to attend the ISNA for being politically timid and RIS for its apolitical stances. ISNA and RIS supporters have tried to defend their organizations by claiming that they were not isolationists and they have always spoken about political issues of the day. Ramadan is an intelligent thinker and he is entitled to decide the use of his time and knowledge as he deems fit. ISNA and RIS have had conventions before his arrival on the Muslim scene and would continue to be active regardless of the participation of him or anyone else..

Ramadan’s presence or absence would not bring down the number of participants in the ISNA convention and his decision to attend the convention would be forgotten by the people soon. His decision to decline the invitation is not the issue, rather the real issue is the relevance of these conventions to Islam and Muslims in the context of socio-political conditions the community faces at this time

Are they really relevant?  There is no doubt that these forums provide participants to be reminded of their Muslim heritage with an opportunity to network with fellow Muslims. But beyond, that they have not served much.

Ask any participants of these conventions to name the themes of the previous five conventions and you should not be surprised to find out that not many were able to offer accurately respond. Ask them to identify issues discussed in these conventions with an eye to bringing about changes in the conditions of people and you would be lucky if you find a few to articulate the proceedings clearly.

Conventions, by their nature, are meant to give a sense of identity, a sense of belonging and a sense of networking with individuals who otherwise remain immersed in their own work and the world. It is a good forum in making one feel better about one’s religion, community or ideology.

Conventions could be sources of change and could impact the thinking of the people provided the leadership makes them relevant. After all, people spend millions of dollars to attend this function and there should be a measurable return to the investment people make besides counting the reward.

ISNA and RIS have often refrained from raising relevant issues and avoided discussions on substance. These subjects are neither educational, nor motivational, nor political nor future-oriented. At best they are emotionally and psychologically feel good events without any substantial changes in the community affairs.

There are several serious issues that the Muslim community in the US and the Wes faces along with the countries from where the majority of the Muslims have migrated from.

Unless those issues are dealt with in a significant manner in such big gatherings of Muslims, the conventions would not reach their true potential.

The Muslim community suffers from serious internal as well as external challenges. Internally, the Muslim community is plagued by authoritarianism, racism, classicism, ethnocentrism, gender discrimination, sectarianism, male chauvinism, domestic abuse, child abuse, disrespect to labor, violence, and terror as a means to resolve one’s differences, personality cult, and arrogance of piety, etc. To say that Islam is opposed to all these vices is one thing while sensitizing the community about the prevalence of these issues is another. These conventions, by and large, have ignored these issues.  Not many speakers including Ramadan or ISNA leadership has seriously discussed them in greater details.

Racism as practiced in the Muslim world as well in the Masajid and Islamic centers is not hidden from anyone. Discrimination against women in our places of worship and Islamic organizations is also not unknown to most especially women. In the name of God and traditions, women are forced to take a second class citizens' role within the Muslim institutions.  Their presence in Islamic institutions is considered a source of deviation and their involvement in Islam related work is often looked down upon. Spousal abuse and its implications for Islam are totally absent from debate in general. The way they are forced to take a back seat in masajid speaks volumes of the secondary role they are given in religious matters.

The dignity of labor is hardly an issue discussed in these conventions. In fact, none of the organizations created in the name of Islam can claim to follow the labor laws internationally agreed upon. In Muslim societies, the dignity of labor does not simply exist as those who are actually involved in producing are often the most neglected ones. There are practically no labor laws to protect the dignity of workers in the Gulf countries and rarely anyone talks about that.

Sectarianism is overwhelmingly dominated. The conventions are not the forums of open discussion, but stages to promote a particular clique or group. The Shia-Sunni divide is visible and hardly anyone makes efforts to bridge the gap and seek reconciliation. The token presence of the various sects is often secured to avoid criticism, but by and large, the leadership is not convinced about the authenticity of others as a genuine religious community.

Violence against minorities and non-dominant sects are hardly the issue of these conventions. As if the murder and killings of minorities and people of other sects are inconsequential. Often, these conventions invited speakers who in their writing and speeches have promoted sectarianism. The conventions have become a source of fanning sectarian differences.

Issues pertaining to apostasy, blasphemy, second class, freedom of religions to minorities in Muslim countries are rarely talked about.

One hardly finds an inspiration to change in these conventions. One hardly hears about issues such as environment, poverty, ecological imbalance, pollution, diseases or an agenda or program for the participants to follow.

Externally, issues such as how to deal with modernity, how to interact with non-Muslims through existing Muslim institutions, how to be an integral part of the community Muslims live in and how to create institutions helpful for people are not on the agenda.

These conventions have the potential to be effective and relevant. But they are not, because they lack a democratic structure in their organization. They are run to promote an agenda created by a closed-door group selected on the basis of ethnic, cultural or ideological lines. They are not open. They are close to even new ideas. In this context, it is irrelevant whether Ramadan attends it does not.

If these conventions do not take place for a couple of years, the Muslim community and country, as well as Islam, would not miss them. No one would feel their absence as the majority of Muslims in America still do not know about these organizations.

Always blaming the West for our wrongs: Is that good Islam?

In Pakistan, an armed group claiming to represent Islam tried to capture the Karachi airport. In Iraq, a group claiming to be Islamic killed 1,700 members of the Iraqi army in the name of Islam. In Nigeria, an Islamic group abducted 300 women and called it part of their Islamic struggle. In Syria, with the help of Iran, Lebanon, and others, the regime caused millions to flee the country and the opposition did not show any mercy to those partnering the regime.
The typical response of Muslims is that the western powers are responsible for all that. Or the world media is involved in an anti-Islam campaign or the groups responsible for these acts are outside the pale of Islam.
Many suggest that these groups are sponsored by anti-Islam powers and are sustained by their money and arms. They even suggest that even suicide bombers are trained by anti-Islam powers.
Only an insane can believe such people. Regardless, whether they are sponsored by the anti-Islam forces or by fringe Islamic groups, the main responsibility to question their legitimacy, existence, and ideology belongs to Muslim leadership and intelligentsia as well as governments.
If they are sponsored by anti-Islamic forces, then it is the responsibility of Muslim media, and governments expose them and prosecute them for inciting violence or acting against the interests of their people. By simply making the assertion that foreign agents are involved in such acts, the problem will not go away. It will linger and create havoc.
Those who say that they are fringe groups of Islam also need to be more active in substantiating their claim. Why have they not spoken about such tendencies within their own communities? Why have they not taken a stand against groups that distort Islam and the divine message? Why do not they question their legitimacy in matters of deen?
The fact is that the house of Islam is divided vertically and horizontally and we are not willing to accept and admit it. The fact is that there is little tolerance among Muslims to accommodate a minority perspective  The reality is that we do not condone violence the way we should have done. We have scholars who constantly tell us that those who blaspheme our religion should be killed. We have learned people who tell us that apostates should be killed and we have the clergy that tells us that we are the only people who are sincere in our commitment to God.
We do not have one definition of Islam and one style of Islam. There are vast differences and in the mind of each of these different groups, the others are deviant or incomplete Muslims. Look at the differences that exist among shias and sunnis or among salafis, tablighi or ikhwanis and you will not be surprised to find the level of hatred they have towards each other.
The sectarian and factional divisions that exist and manifest themselves are self-evident. They have caused our people to live in perpetual fear of the other or in the perpetual idea of superiority, that is, in fact, a sense of inferiority. Many of us have brought this sectarian bias in our new homes in Europe, Australia and Americas. Thus, our masajid are divided on ideological lines. Anyone who questions the existing practices is discounted and often humiliated. There is hardly any dialogue on the real issues. Even among scholars, such discourse is non-existent. Our scholars are mostly used to monologue and if anyone questions their perspective, he or she is discarded. We have developed an authoritarian culture in our masajid and institutes.
How is it possible that we can serve the cause of the divine who describes Himself as the Lord of the universe. We act as lords of our own territories and then reject all those who do not identify our views.
Our extremism is evident towards women and others who do not subscribe to our views. Women are assigned the least pleasant space in the masjid. They are considered a fitna for men and their acts of worship in masajid are generally not approved favorable. Even in societies where equality has been constitutionally accepted, they do not find in Masajid equal and respectable space.
With those whom we have differences, we are quick to dismiss them as non-Muslims or deviants. We are quick to humiliate others and deprive him or her of his dignity and yet we claim that we consider everyone equal. We would not let a non-conformist to come to our masajid and give a talk. We have problems in seeing the people of other sects pray in our masajid.
There are no effective policies to run our masajid even in the US. We have by laws, but how many masajid follow the bylaws. Our masajid deal with cash and many of our religious teachers and scholars are offered cash incentives. None of them report this to the IRS and no one talks about tax evasion.
How long we will continue to live in this duplicity and apathy. If we want to reclaim our Islam, we have to empower ourselves with the true understanding of the Quran by relating ourselves to it without the intervention of any individual or group. We have to develop internal strength in our convictions and commitments to Allah. We have to realize that we are here in this world to lead a self-disciplined life to ensure that show our responsibility toward fellow humans and to God, Almighty.
It is easy to blame others for the wrongs that are prevalent in our community. It is tough to look at ourselves critically. But that is the only way to improve ourselves. The Quran and its message offer itself as a criterion and the character and Sunnah of the Prophet give an example to evaluate and make an educated decision about ourselves. Once we do that, we would reclaim our Islam. Otherwise, we would remain confused and would confuse others.

Shaban: A pragmatic approach to understanding some of the practices

Sha'ban is the eight-month of the Islamic lunar calendar. In the pre-Islamic era, the month following Rajab was regarded as a month of trade and warfare and other worldly affairs. Ibn Kathir explains that during this month the tribes would plan plunders and raids after the month of Rajab.

In Islamic traditions, the month came to be known as the month of supplementary fasting. Umma Salama explains that the Prophet used to observe supplementary fasting for almost the entire month of Sha'ban. (Abu Dawood: 2336)

Ummul Momineen (mother of the believer) Ayesha also reported that the Prophet liked the month of Sha'ban more than any other month as far as supplementary fasting is concerned. (Bukhari: 1969)

However, there are ahadith that suggest the prophet prohibited people from fasting after the 15 of Sha'ban. Abu Huraira reported that the Prophet said, “when half of the Sha'ban is over, do not fast.” (Nasai: 2351)

Some scholars argue that this recommendation is for those who are weak and who fear a decline in health for excessive pre-Ramadan fasting.

The Prophet is also reported to have said as narrated by Abu Huraira, None of you should fast during the last days of Sha'ban for one or two days except those who are habitual of fasting regularly. (Bukhari: Book of Fasting)

The month of Sha'ban is also known as a month of Laylatul Bara (Night of Salvation), Laylatul Rahmah (Night of Mercy), or Laylatul Mubaraka (Night of Blessings) or the Shabe Barat (Night of Salvation, Persian) in South Asian and Central Asian traditions The night of fifteenth of Sha'ban is observed as a blessed night in certain parts of the world and people make special prayers, or visit cemeteries and graveyard and spend the whole night offering supplementary prayers in a specific way. However, there are scholars who do not regard this night a blessed night and they say that none of the ahadith quoted to support the sanctity of the night are authentic. Among those scholars are Abu Bakr bin Al-Arabi and Shaikh Abdullah bin Baz.

They also refute the claim of many other scholars who say that verses three and four of Surah (chapter) Dukhan refers to the night of nisf Shaaban and describes it a blessed night.

Those who say that the fifteenth night of Sha'ban is a special night quote several ahadith that are found in the books of ahadith compiled by Tirmidhi and Ibn Maja. For instance, one such hadith says that Allah comes down on the heaven of the earth on this night and forgives people more than the hair of the goats of the tribe of Kalb. (Tirmidhi: 739) In another hadith, it is reported that Allah gives special favor to His servants on this night and forgives everyone except those who are polytheists and Muslims who have malice and animosity towards their fellow Muslims. (Ibn Maja, 1290). In another hadith, it is mentioned that when the 15th night of Sha'ban arrives, stay the whole night and fast during the following day. On this night Allah descends on the first heaven and stays there until the dawn and guarantees His servants forgiveness, sustenance and salvation from calamities. (Ibn Maja: 1388) Another hadith says that on the night of the 15th of Sha'ban Allah offers special mercy to His creation and with the exception of two people, He forgives all: the one who has malice towards others in his heart and the other who takes the life of fellow human being unjust. (Ahmad: 2:176)

In the book Fazail ul Auqat by Baihaqi, it is mentioned that on this night all the names of those who would be born and who would die in this year are presented to Allah and on this night, the decision about sustenance is made. The same book also suggests that there are five specific nights in which the prayers of people are never rejected, the night of Rajab, the night of Nisf Shaaban, the night of Juma, the night of Eid ul Fitr, the night of Eid ul Adha.

Scholars such as Hasan al-Basari and Albani consider all the above-mentioned ahadith fabricated or weak and deny the special status of this night.

During the night, people offer special prayers. There is a tradition of offering 100 raka's (unit of prayer) with Surah Ikhlas and Surah al-Hamd, 1000 times in each Raka. Some people offer 12 or 14 Rakas while reciting Surah Akhlas 30 times in each. Abdul Qayyim Aljauzi and Imam Nawawi describe these prayers as innovations that must be avoided.

In this night people spend their time and resources in fireworks in certain parts of the world. Some offer special food to their friends and relatives and the poor and the needy. Some people change their crockery on this night and others paint their dwellings as tokens of blessings. Many people also believe that the souls of the dead people visit the world on this night.

But, Ahmad bin Hajr and Mullah Ali Qari (Miratul Mafateeh: 4:243) describes all these practices as innovations and un-Islamic.

Finally, some people quote the hadith mentioned in Tirmidhi (663) that the prophet asked: which day of fasting is the best after the fasting of Ramadhan and then he replied: the fast of Shaaban that is observed in honor of Ramadan. Shaikh Albani describes this a fabricated hadith.

The above discussion clearly demonstrates that the house of Islam is divided on the issue of the significance of the nisf Sha'ban. There are three positions taken by people, scholars included.

1. Those who consider this night a blessed night and recommend that special prayers should be offered from evening to dawn.

(2) Those who consider this night as a night of socialization and display of special skills and talents besides considering it a night for visiting the cemeteries and graveyards.

(3) Those who reject any special significance of this night and describe every act of worship besides obligatory prayers as innovation.

Obviously, these are strong opinions and each side produces its own interpretation of the Quran and references from ahadith in support of its claim. The masses as usual either act in a partisan manner or remain confused.

So, how should we look at this whole debate? Should we observe or should we not observe this night? What would happen if we observe it or if we do not? What is authentic and inauthentic? Because those who are quoting ahadith in support of their argument claim that their references are authentic and those who are rejecting it are labeling others as unauthentic.

It is really a matter of serious concern that in the last 1100 years of our recorded history, we do not find much effort seeking a reconciliation of opposite views. Rather, our scholars have indulged in debates about the validity or non-validity of certain activities on the basis of their perspectives on halal and haram. We cannot change the past, but we can certainly impact the future.

Those who consider this night sacred should realize a few things.

1. Allah is not only the Rabb (Lord) of 15th Sha'ban or Ramadan, but the Rabb of the whole year and all the years.

2. He listens to each and every one of us whenever we call him.

3. The issues pertaining to our life and death and sustenance occur on the basis of the divine laws that we are not fully aware of.

4. Ibadat or acts of worship are serious matters and they should never be lost sight of.

Those who do not regard this night significant or different than other nights should also realize the following.

1: They are not qualified to declare things halal or haram. This decision belongs to Allah only. They can only express their likes and dislikes.

2. Future research may make us change the perspectives we have today. Hence, to claim that the ultimate truth has been discovered through a methodology adopted by our scholars is a contestable issue.

3. Those who observe this night as special are as sincere in their commitment to their deen as others are. 

Those who use this night to show their special skills or to have fireworks should also realize that the purpose of life is to remain committed to the divine guidance in all walks of life and there should never be experimenting with the act of worship.

Based on this understanding, we can have the following conclusion.

Those who want to offer special supplementary prayers on this night should do so believing that Allah would respond to the prayers and add to their reward as He never disappoints His servants.

Those who do not consider this night any different than other nights should at least stay away from passing judgment on the level of Iman of those who observe it.

Those who want to show their special skills and talents should direct them to serve the poor and the needy and helpless. Let them spend the night and day visiting the places where the poor dwell, feeding them and giving them a sense of dignity.

As far as those who want to fast, they should remember that the Prophet used to fast on this month more than any another month of the year except for the obligatory month of fasting of Ramadan.

We are the ones who can make anything ordinary and extraordinary through our actions. I would rather listen to Allah about determining the significance of my action than anyone else.