Exercise
Exercise plays an integral part in the life of a believer and moderate exercise will improve our ibadah immensely. However, letting an exercise regime or sport become extreme or fanatical will impede our emotional and spiritual health. To this end there are some guidelines in regards to exercise and sports.
1. Nothing is more important than the obligatory acts of ibadah.
2. The believer must pay attention to time management in order that exercise does not impede on the time needed for earning a living and the time spent with the family.
3. Physical activity can be pursued with all members of the family. For example walking, hiking, swimming and horse-riding.
4. The person playing sports in a public place must remember the Islamic dress code.
5. Sports and exercise should not involve any unnecessary mixing of the sexes.
6. A believer does not use bad language or engage in the ridiculing of another player.
7. Believers do not use, or encourage others to use, performance enhancing drugs.
The behavior of Prophet Muhammad, the sahabah, and the early generations of Muslims displays what nowadays would be thought of as best practice in the field of exercise. They engaged in multiple sports and activities, all of which kept their minds and bodies supple and healthy.
“Any action without the remembrance of God is either a diversion or heedlessness except four acts: Walking from target to target [during archery practice], training a horse, playing with one’s family, and learning to swim.”[4]
The Prophet passed by some people from the tribe of Aslam while they were competing in an archery competition. He said to them, ‘Shoot oh children of Prophet Ishmael. Your father was a skilled marksman. Shoot and I am with so and so.’ One of the two teams then stopped shooting. The Prophet asked, ‘Why did you stop?’ They answered, ‘How could we shoot while you are with them (the other team). He then said, ‘Shoot and I am with you all.’[5]
Aisha, the wife of Prophet Muhammad said, “I raced with the Prophet and I beat him. Later when I had put on some weight, we raced again and he won. Then he said, ‘this cancels that (referring to the previous race).’”[6]
It is never too late to begin an exercise regime, however there is no necessity to punish your body by engaging in sports and activities that you are not yet fit enough to take part it. Begin slowly. It is possible to build up your fitness level just by walking. Walking is one activity that the sahabah engaged in every day and we can even read descriptions of Prophet Muhammad’s way of walking. The benefits of walking for just 30 minutes a day are numerous.
1. Increased cardio and pulmonary (heart and lung) fitness.
2. Reduced risk of heart disease and stroke.
3. Improved management of conditions such as hypertension (high blood pressure), high cholesterol, and diabetes.
4. Stronger bones, reduced muscular and joint pain, and improved balance.
5. Increased endurance and reduced body fat.
Walking also holds many extra benefits for a believer. Prophet Muhammad said that the people who receive the greatest rewards for their prayer are the ones who walk the furthest distance to the masjid.[7] He also said that the person who purifies himself in his home, then walks to the masjid to perform one of the duties enjoined on him by Allah, will gain rewards for every two steps he takes. The first will erase a sin and the other will raise his status one degree.[8]
Islam is a complete way of life, each and every aspect is designed by our Creator to advance happy, healthy communities and ease the path to eternal bliss in Paradise. In today’s society modesty is seen as a sign of weakness or insecurity. This is not the case in Islam, where modesty is seen as a sign of respect for oneself and others. The haya that every human being is born with is seen as something to be treasured. To this end Islam has a dress code for both women and men. Its purpose is to protect the society as a whole and promote modest dressing and behaviour. It creates a barrier between the sexes and allows us to conduct our lives with modesty, dignity and respect.
Islam holds women in very high esteem and the Islamic rules of covering are intended to protect and guard her dignity and honour. The word used most often in regard to covering is hijab. All qualified Muslim scholars throughout the history of Islam agree that fulfilling the conditions of the dress code is an obligation on all Muslim men and women. They have based these conditions on evidence found in the Quran and the Sunnah. Below are the most well known verses of the Quran and the most well known saying from the Prophet Muhammad concerning the subject of hijab.
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. (Quran 33:59)
Say to the believing women that they should lower their gaze and protect their private parts (from sins); and they should not display their beauty and ornaments except what appear thereof... (Quran 24:31).
When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands.[1]
Women’s Hijab
The purpose of hijab is to cover the awrah and awrah varies in different situations and amongst different groups of people.
We begin with the conditions of hijab for a woman in public and amongst non-mahram men. As long as these conditions are fulfilled a woman may wear whatever she pleases.
1. The hijab (covering) must conceal the entire body except the face and the hands.
2. It should not be translucent or tight. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create vivid images.
3. It should not attract the attention of the opposite gender; thus it should not be extravagant or excessively opulent. Nor should jewellery and makeup be on display.
4. It should not be a garment worn because of vanity or to gain popularity or fame. The female companions were known to wear black and other dark colours but other colours are permissible; a woman must not however wear colourful clothes because of vanity.
5. It should not be perfumed. This prohibition applies to both the body and the clothes.
6. It should not resemble the clothing worn by men.
7. It should not resemble the clothing that is specific to the non-Muslims.
Men’s Dress code
Say to the believing men that they should lower their gaze and protect their private parts (from sins). That is purer for them. And Allah is well acquainted with all that they do. (Quran 24:30)
Although they are sometimes overlooked or not well understood there are conditions of dress code for men as well. Some of the conditions are the same as the conditions for woman but others relate particularly to men.
1. The part of the body from the naval to the knees should be covered.
2. It should not resemble the clothing that is specific to the non-Muslims. Western clothing that does not represent a certain group or sect is normally permitted.
3. It should not resemble the clothing worn by women.
4. It should not be tight or see-through.
5. A man is not permitted to wear garments made of silk, or jewellery made of gold.
6. Two types of adornment are forbidden to men but permitted for women. These are, gold and clothing made of pure silk.
The scholars of Islam overwhelmingly agree that for men everything between the navel and the knees (including the knees) must be covered in the presence of anybody. The only exception to this is a man in the presence of his wife.
Finally, it is recommended for men not to wear garments that fall below the ankles.
In the next lesson we will look more closely at the definition of awrah and discuss the fact that the rules of awrah change from situation to situation.
Awrah
The definition of awrah is the parts of the body that should be covered and this does vary in different situations among different groups of people. In lesson 1 we covered the conditions of the dress code for both men and women and thus understood the awrah or, what should be covered in public places. However, to fully implement the Islamic dress code it is important to understand a number of other situations in which awrah becomes important.
The awrah of a woman in front of her husband:
There is no awrah between a husband and wife. When a woman is alone with her husband she is permitted to wear any clothing that pleases them both.
And among His Signs is this that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. (Quran 30:21)
The awrah of a woman in front of her mahrams:
Who is my mahram? For ease of writing and understanding we outline mahrams for a woman; however the mahram relationships are the same whether the person in question is female or male. (Father/mother; son/daughter etc)
A mahram is a person one is never permitted to marry, because of a close blood relationship, breastfeeding or marriage. One’s spouse is also one’s mahram. A mahram is a person one is allowed to be alone with.
· A close blood relationship: For a female, her father, grandfather, son, grandson, brother, both paternal and maternal uncles and nephews. Likewise for a male, his mother, daughter, granddaughter, sister, both paternal and maternal aunties and nieces.
· Breastfeeding: This includes anyone, male or female breastfed by the same mother or wet nurse. (and includes the brother or husband of the one who breast fed the person in question)
· Marriage: People who become your relations by marriage for example father-in-law, mother-in-law, stepfather, step-grandfather, stepson.
When a woman is amongst her mahrams, the scholars of Islam agree that a woman does not have to observe strict rules of covering but rather that she is able to uncover her hair, face, arms, hands, legs from below the knee, and feet. However, a Muslim woman must always remember that she is known for her modesty and haya, therefore she must never make a wanton display of herself.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent and to draw their veils and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their women, or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or children who are not yet aware of the private aspects of women… (Quran 24:31)
The awrah of a woman in front of other (Muslim) women:
A woman should dress decently in front of other Muslim women; she can uncover what she would usually uncover, her hair, arms, feet. As for other parts of her body, such as her thighs, and breast area, they should not be uncovered
Although she is allowed to wear beautiful and flattering clothes and make up, she must take great care to behave and dress in a manner that befits her station and does not offend the haya of other women.
If a Muslim woman finds herself in a situation where there are other women who are known to be morally bad, then she must dress accordingly and must follow the same rules of awrah that apply when in public. (The rules we learned as the conditions of hijab.)
The awrah of a woman in front of non-Muslim women:
This is a matter of some disagreement between scholars. Some say that the same rules apply as for Muslim women, however others say that a woman must observe stricter rules for covering amongst non-Muslim women.
At the time of the Prophet, Jewish women and those who worshipped idols used to enter upon the wives of the Prophet for various reasons. It is not narrated that the Prophet’s wives, the best and most pious of women, covered themselves in that situation.[1]
When a woman is deciding on what level of covering to observe in front of non Muslim women she must remember that non-Muslim women may be unaware that she should not describe a Muslim woman’s beauty to any man.
Thus it is important that she makes her decisions based on each different situation. Muslim women should always dress in clothes that above all else express her modesty and dignity. If there are unknown women in a gathering perhaps it would be better to have a higher degree of covering.
The awrah of a woman in front of her children:
If the child is an infant or unable to understand the meaning of awrah and sexuality then it is permissible for her to uncover herself to the same degree as with other Muslim women. If however the child is a male and comes to an age where he understands the meaning of awrah and the difference between men and women then the women’s awrah is the same as it is for other male mahrams.
All Muslims, male or female, should maintain a sense of haya (modesty) at all times because haya is part of faith. A person’s clothing is usually one of the indicators of their modesty.
The Prophet said, “Faith consists of more than sixty branches (i.e. parts). And haya is a part of faith.”[2]
In lesson 2 we discussed the awrah amongst different groups of people. This handy table will help you understand the sensible, non complicated rules.
THE RULES OF AWRAH ~
(WHAT CAN BE UNCOVERED)
HUSBAND
There is no awrah between a husband and wife.
MAHRAM MEN
That which is normally visible such as her hair, face, neck, arms, legs from below the knee and feet.
NON-MAHRAM MEN
Face and hands.
MUSLIM WOMEN
That which is normally visible, such as her hair, face, neck, arms, shoulders and feet.
NON MUSLIM WOMEN
The scholars differ. Some permit the same covering as per Muslim women; others recommend stricter covering depending on the situation.
SMALL CHILDREN
As for Muslim women.
OLDER MALE CHILDREN (FAMILY MEMBERS)
As for mahram men.
OLDER MALE CHILDREN (NON FAMILY MEMBERS)
As for non-mahram men.
The Awrah Whilst Praying
IslamicDress03.jpgIn the first two lessons we learned a lot of new terms and tried to assimilate a lot of new information. We now shift the focus to what to wear when praying. Praying is something that every Muslim does at least five times per day. It is more than a few moments of quiet contemplation - it is a time when an individual is connected to the Creator of the Universe – Allah. For this pleasure it makes sense to want to look and feel our best.
When the time comes for a woman to pray, one of the conditions that must be fulfilled in order for her prayer to be valid is that she covers her awrah.
“...Take your adornment (by wearing your clean clothes) while praying...” (Quran 7:31)
The Prophet said, ‘Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil’.
The awrah of a woman when she prays is the same as for non-mahram men. (Please refer to the above table). However it is perfectly acceptable for a woman to wear a long loose fitting garment over her indoor clothes, presuming she is praying in the privacy of her home. If she is praying in the masjid, of course she will be wearing clothes that are acceptable in front of strangers.
In order for a man’s prayer to be valid he too must cover his awrah, which is from the navel to the knees. However because Islam is a religion that is very concerned with community cohesion and respect for others, a man must always be aware of where he is. In accordance to the spirit of haya it is always advisable for a Muslim (man or woman) to be cautious about those things that could affect either him or those around him.
It is desirable for a man to wear perfume when he is standing in front of his Lord for prayer. Women must be careful of this point. While it is allowable, even desirable for her to wear perfume in the home it is not acceptable for either her skin or her clothing to be perfumed if she wants to pray in the masjid.
“If any one of you (women) attends evening prayer, let her not touch any perfume.”[1]
The Wisdom in the Islamic Dress Code
There is great wisdom in the Islamic dress code. In order to see and understand it clearly one must remember a few basic concepts. First and foremost, that Islam was revealed for all people in all places, at all times. Thus what is in or out of fashion is not relevant. Secondly, Islam is a holistic religion concerned with humankind’s physical, spiritual and emotional health, and not just for each individual but for the community or society as a whole. This involves respect; for Allah, for each other and for oneself.
Thirdly, a dress code is required for both men and women, Islam does not put the responsibility entirely on one gender, and in fact the verses referring to men were revealed first. However both men and women are commanded to lower their gaze and protect their modesty; and both men and women are expected to create a healthy social environment with constructive morals, manners and values.
The term hijab, is more than a scarf and more than a dress code. It is a term that denotes modest dressing and modest behaviour. For instance, if a Muslim woman was correctly covered but at the same time using bad language, she would not be fulfilling the requirements of hijab. If a Muslim man was covered from the navel to the knee but walking around in public calling attention to himself or behaving rudely he would also not be behaving in an appropriate manner.
Women who wear hijab point out many benefits to be gained from adhering to the Islamic dress code. Some describe wearing hijab as being “set free” from society’s unrealistic expectations. They are no longer thought of as sexual objects, but are desired for their intellect. They are no longer valued for their looks or body shape but for their personality and character. Women wearing hijab report that it minimises sexual harassment in the workplace.
Many women report that people (both Muslims and non Muslims) are more inclined to show good manners towards a woman in a scarf. Men open doors, give up seats on public transport, apologise for bad language, and offer to carry groceries and many other small kindnesses that were once a normal part of life in most western communities.
Interest is all about amassing more money without putting it at risk. That leads to an inequitable distribution of income. Interest puts the poor who fall into debt into a situation where they cannot advance socially or economically. Many times an individual simply cannot keep up with interest payments that one has to pay on his or her debt. Riba creates parasites in society and thereby the gap between the rich and poor keeps on widening.
The major purpose of the prohibition of riba is to block the means that lead to accumulation of wealth in the hands of a few, whether they are banks or individuals. Take the US for example. The top 1% of Americans control 40% of the nation’s wealth.
On an international level, consequences of interest are more devastating. The interest paid by governments of poor countries on debt is so great that they must sacrifice essential health and nutritional needs. Some African governments are forced to spend more on paying interest than they spend on health or education.[1] In simple words, interest kills. Ken Livingston, Mayor of London, claimed that global capitalism kills more people each year than were killed by Adolf Hitler. He blamed the IMF and World Bank for deaths of millions due to their refusal to ease the debt burden. Susan George stated that every year since 1981 between 15 and 20 million people died unnecessarily due to debt burden “because Third World governments have had to cut back on clean water and health programs to meet their repayments.”[2]
Additionally, as a whole, socio-economic and distributive justice, intergenerational equity, economic instability, and ecological destruction are also considered the basis of its prohibition.[3] Prohibition of riba prevents hoarding, and leads to broad-based development. For more information, please refer to the following link:
Why we are all in debt?
Definition of Riba
‘Riba’ is the word used by Allah in the Quran and by Prophet Muhammad, may the mercy and blessings of Allah be upon him, in the Sunnah. “The literal meaning of ‘riba’ is excess and in the terminology of Shariah, means an addition, however slight, over and above the principal of a loan or debt.”[4]
Common examples involving riba are advancing money on interest, keeping deposits in a bank for earning interest, and interest paid on credit-card debt.
The most common application of riba is on loans and credits. Example: A lender gives $1000 to a debtor with an agreement that the debtor will return $1200 on a specified date. The extra $200 is riba in Shariah.
To be precise, riba in of two types, one from Quran (riba an-nasiah, “riba of delay”) and the other from Sunnah (riba al-fadl, "riba of surplus").
Types of Riba
1. Riba an-Nasiah (riba of delay):
It is a delay (nasiah) in the settlement of debts or loans involving more money than the principal or in the settlement of one or both countervalues. This is riba accumulating over a loan. It is the more prevalent form of riba today and what we will discuss in this lesson.
2. Riba al-Fadl (riba of surplus)
It is a surplus (fadl) in the amount of one countervalue over the other in barter transactions of specific commodities (non-monetary fungible items). We will not discuss it in these lessons.
Riba Was Prohibited in Previous Revelations
Islam is not the only religion that banned interest. The prohibition of interest is a well-known law in both the Old and the New Testaments of the Bible. Consider the following passages:
“You shall not charge interest on loans to your brother, interest on money, interest on food, interest on anything that is lent for interest. You may charge a foreigner interest, but you may not charge your brother interest, that the Lord your God may bless you in all that you undertake in the land that you are entering to take possession of it.” (Deuteronomy 23:19-20)
Also, see Exodus 22:25, Leviticus 25:37, Jeremiah 15:10, and Ezekiel 18:13. Early church councils forbade interest and Catholics banned it for a long time.
Riba in the Quran
There are several verses in the Quran that explain the prohibition of interest or riba. Two verses state that riba was prohibited to the People of the Book, in particular the Jews (4:160-161).
Verses on interest were revealed to Prophet Muhammad throughout his mission. The first verse of the Quran on interest is considered to be in Surah ar-Room, 30:39 that was revealed in the 6th year of the prophethood in Mecca. Verse 3:130 was revealed in the 3rd year after the migration of Prophet Muhammad to Madina. Surah an-Nisa, 4:160-161 were revealed in the 5th year of Hijrah. Surah al-Baqarah, 2: 275-276 were revealed in the 9th year of Hijrah.
Riba in the Quran (continued)
Interest Verses Zakah
InterestinIslam2.jpg“That which you give in interest in order that it may increase on (other) people’s property has no increase with Allah; but that which you give in zakah seeking Allah’s Countenance then those, they shall have manifold increase. (Quran 30:39)
Interest Is Consuming People’s Wealth Unjustly
“Because of the wrongdoing of the Jews we forbade them good things, which were (before) made lawful unto them, and because of their much hindering from Allah’s way. And [for] their taking of interest while they had been forbidden from it, and their consuming of the people’s wealth unjustly. And we have prepared for the disbelievers among them a painful punishment. (Quran 4:160-161)
Prohibition of Accumulating Wealth by Consuming Interest
“O you who believe! Devour not interest, doubling and quadrupling (the sum lent), but fear Allah that you may be successful.” (Quran 3:130)
Interest Verses Charity, Riba Eaters on Judgement Day
“Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say: Trade is just like interest; whereas Allah permits trading and forbids interest. He unto whom admonition from His Lord comes and (he) refrains (in obedience thereto), he shall keep (the profits of) that which is passed, and his affair (henceforth) is with Allah. But whoever returns to [dealing in interest] – such are the dwellers of the Fire - they will abide therein. Allah destroys interest and gives increase for charities. And Allah likes not the disbelievers, sinners.” (2:275-276)
Give Up Interest As Soon As Guidance Of Allah Reaches You, Declaration of War from Allah on Riba Dealers
“You who believe, fear Allah: give up any outstanding dues from interest, if you are true believers. If you do not, then be warned of war from Allah and His Messenger. You shall have your capital if you repent, and without suffering loss or causing others to suffer loss. If the debtor is in difficulty, then delay things until matters become easier for him; still, if you were to write it off as an act of charity, that would be better for you, if only you knew. Beware of a Day when you will be returned to Allah: every soul will be paid in full for what it has earned, and no one will be wronged.” (Quran 2:278-281)
Statements of Prophet Muhammad on Riba
1. The Prophet said:
“Last night I saw (in a dream) two men who came to me and took me out to a holy land. We set out until we came to a river of blood in which a man was standing, and on the riverbank there was another man in front of whom were some stones. The man in the river came towards him, and when he wanted to get out, the other man threw a stone into his mouth and sent him back to where he started. Every time he tried to get out, the other man threw a stone into his mouth and sent him back. I said, ‘What is this?’ They said, ‘The one whom you saw in the river was one who consumed riba.’”[1]
2 . The Prophet said:
‘Avoid the seven destructive sins.’
They said: O Messenger of Allah, what are they?’ He said:
‘Shirk, sorcery, killing a soul whom Allah has forbidden us to kill, consuming riba, consuming orphans’ wealth, running away from the battle field, and slandering chaste, innocent believing women.’[2]
3 . The Messenger of Allah cursed ten people:
“The one who consumes riba, the one who pays riba, the one who writes it down, the two who witness it, the one who makes it lawful, the one for whom it is made lawful, the one who withholds charity, the one who does tattoos and the one for whom tattooing is done.”[3]
Therefore, all dealings of interest are forbidden.
What Should You Do?
1 . Avoid direct involvement in any transaction based on interest especially at the job.
Solution: If your job requires you to deal with interest, look for another one.
2 . Stay away from interest bearing checking account in a bank or a credit union.
Solution: Banks generally give a small amount of interest on checking and saving accounts. Earned interest should be given away in charity to the poor, without intending any reward, but merely to rid yourself of unlawful wealth. You can also contact your local mosque and buy toilet paper, etc for them with that money.
3 . Do not take out a loan from a bank on interest for business.
Solution: Explore Islamic financing options given below.
4 . Avoid credit card debt.
Solution: Pay the complete balance you owe on your credit card as soon as you get the monthly statement so you do not have to pay interest on it. You can also opt to get a pre-paid credit card, which most major banks do offer.
5 . Avoid buying a house or car on interest. Don’t take auto or house mortgage in which you will have to pay interest.
Solution: One, you can rent, save money, and buy a house on foreclosure. Two, you can consider Islamic financing options given below. Three, sometimes a builder will directly sell you a house at no interest. You can lease (rent) a new or near-new car. You can also buy a used car. If you are looking for a vehicle you may also consider an ‘in-house finance’ that is set at 0%. Always read the fine-print and take your time as you examine these contracts.
6 . Avoid student loans.
Solution: Get more scholarships and bursaries, take a semester off to work, or take a smaller course load and work more while going to school. If you have difficulty doing so, please consult a scholar on your options.
Islamic Financing Options
UK Islamic Home Financing
Manzil House Financing programme offered by the Islamic Investment Bank Unit (IIBU) who are part of the Kuwait Bank.
HSBC’s Amanah house financing scheme.
US Islamic Home & Business Financing
www.guidanceresidential.com: is one of the largest US provider of Shariah-compliant home financing having provided over $3 billion in home financing to American-Muslim homeowners over the last 10 years.
www.devonbank.com: provider of faith-based residential and commercial financing in the US. Their products consist of real estate financing covering real estate purchase, refinance, construction, and lines of credit, as well as business and trade goods financing. They currently offer products in Illinois, Indiana, Wisconsin, Minnesota, California, North Carolina and Texas.
www.myuif.com: UIF serves the needs of the Muslim community by offering Shariah-compliant savings accounts through University Bank and Mortgage Alternative products, as well as Shariah-compliant commercial real-estate financing and home financing through Murabaha and Ijara programs.
