Tag Archives: Haitham al Haddad

Islam Q&A – Riba-Based Student Loans

Assalaamu Alaykum,

It seems strange that this fatwah even has to be posted, but due to the fitnah in the west, and specifically in the UK in regards to the official government run student loan schemes and whether they are permissible or not, I am glad somebody as reputable as Sheikh Muhammad Saalih al-Munajjid and Islam Q&A have been able to address this issue.

This is not to denigrate Sheikh Hatham al Haddad, his followers on Islam21C or anyone else who holds the opposite viewpoint. I said before others are being unfair and unjust towards him and overly harsh in their refutations of his errant opinions but when someone makes a mistake, it is important the truth of the matter is clarified.

Assalaamu Alaykum,


Link back to original fatwah on Islam Q&A https://islamqa.info/en/249369

Original Question:

I have a question regarding interest. Firstly I would like to make it known that all my family is Muslim and we currently reside in Western Europe. I currently am a first year University student , in my country there is something called the Maintenance loan , which is a loan that can be taken not for the sake of the tuition fees of the university but to support a student in general while studying. This loan is entirely based on interest and ican be very desirable as it has very low interest rates and must also not be paid back till one finds themselves in a stable job hence maybe 10+years. I myself glory be to Allah have no need to take this loan as I am financially stable and have grants from the university itself. However my father has told me that I should take the full amount of this loan as it has very low interest rates. I have told him I do not need this money however he wants it for his personal gain and business endeavours. I know the great risk of interest and that it is very harmful. My question is what should I do in this scenario, would sin fall onto me?

Praise be to Allah

It is not permissible for you to take this loan, no matter how low the interest rate, because Allah has forbidden contracts that involve riba, whether the riba is great or small, even if it is only one dirham, and He has warned the one who consumes it and the one who pays it of punishment, wrath and curses. So beware lest you be one of them.

“Those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity. That is because they say: “Trading is only like Ribâ (usury),” whereas Allâh has permitted trading and forbidden Ribâ (usury). So whosoever receives an admonition from his Lord and stops eating Ribâ (usury) shall not be punished for the past; his case is for Allâh (to judge); but whoever returns [to Ribâ (usury)], such are the dwellers of the Fire – they will abide therein.

Allâh will destroy Ribâ (usury) and will give increase for Sadaqât (deeds of charity, alms, etc.) And Allâh likes not the disbelievers, sinners.

Truly those who believe, and do deeds of righteousness, and perform As-Salât (Iqâmat-as-Salât), and give Zakât, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

O you who believe! Fear Allâh and give up what remains (due to you) from Ribâ (usury) (from now onward), if you are (really) believers.

And if you do not do it, then take a notice of war from Allâh and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).

And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.

And fear the Day when you shall be brought back to Allâh. Then every person shall be paid what he earned, and they shall not be dealt with unjustly”

[al-Baqarah 2:275-281].

The Prophet of Allah (blessings and peace of Allah be upon him) cursed the one who consumes riba and the one who pays it. Narrated by al-Bukhaari (5962).

It is not permissible for you to obey your father in that, because the rights of Allah and obedience to Him take precedence over the rights of the father and obedience to him. The Prophet (blessings and peace of Allah be upon him) said: “There is no obedience if it involves disobedience towards Allah; obedience is only in that which is right and proper.” Narrated by Muslim (1840).

For more information, please see the answers to questions no. 181723 and 96613.

And Allah knows best.

Islam Q&A



Assalaamu Alaykum,

Yes… I am actually going to share Imran ibn Mansur’s latest video even though I know it is going to burn some of you who are seeing this placed online and usually respond with abuse and hatred when they see their favourite Sheikh exposed.

Though I remain not at all convinced regarding Sh. Haitham (though this video does raise question marks which need investigating), the information put out here regarding the secret beliefs and agenda of Yasir Qadhi and also perhaps others needs to be placed in the public domain.

I’d advise you all to actually watch the video from start to finish, then make up your own minds and not listen to those who are responding to this video with personal attacks and ridicule on social media.

When someone stoops to that level you can tell they have nothing useful to say in response, no meaningful arguments or counter arguments, so now they’re attacking Imran instead, attacking his character, his manner of speaking, his mannerisms, even going as far to say he is ill.

Shame on you if you are taking parts in such attacks on Imran, may Allaah swt protect Imran, reward him for his good deeds, correct his mistakes and allow him to continue with his Dawah in the UK, ameen.

Edit. (19.08.2016) for the record, watching the video again I do agree with those who say he has been too harsh or even unfair about Sh. Haitham, but at the same time watching it again has only reinforced my opinion regarding YQ and his misguidance.



In the name of Allāh, all praise is for Allāh, and may His peace and blessings be upon His final Messenger Muhammad sallAllāhu ‘alayhi wasallam.

Over the last century Muslims have become an indispensible part of the landscape of the United Kingdom. The successful integration of Muslims in the UK whilst being faithful to their religion and identity has been exemplary. This integration has involved the creation of important institutions for the preservation of their identity and īmān, as well as to serve the wider society. Among such social institution are Sharia councils, which have been serving the community for decades. Sharia councils in the UK are in fact envied across Europe where extreme xenophobia and racism prevents the integration and flourishing of Muslims and their social institutions, particularly due to the plethora of problems they solve daily.

However, it is unfortunate that the flourishing of well-integrated Muslim communities has been met with increasing hostility over the last few decades by some non-Muslims. Sharia councils have been one of the many targets of the Islamic identity in the UK by this vocal few. The perennial attacks on Islamic Sharia councils in the UK and Europe are a prime example of the unfortunate combination of the hatred of a small number of ideologues with power and influence, and the remarkably shallow intellects of those who swallow their Islamophobic propaganda. Sadly the former have unique, unchallenged access to the tabloid-style media primarily consumed by the latter.

Had there been a fair and accurate representation of these councils, such attacks would only be carried out by the most ignorant or hateful of Islamophobes, as I believe the general public would not that easily be duped. This article therefore aims to clarify some of the misconceptions deliberately propagated about Islamic Sharia councils. It is also intended to help Muslims themselves appreciate the importance of such public bodies to protect Islamic identity in the western world for generations to come.

What are Islamic Sharia councils?

Islamic Sharia councils are also referred to as fatwa councils or Muslim arbitration services. Despite popular right-wing rhetoric and conspiracy theories, they are not courts. They are organisations established by a number of Muslim scholars and Imams to deal largely with matrimonial issues presented to them voluntarily by Muslims.

Some of them are registered charities; some of them are not-for-profit companies. The decisions they make are not binding under English law. This is a key fact often deliberately overlooked by those seeking to create fear and anxiety about some kind of “parallel legal system” lurking in the shadows, “creeping sharia” or the “Islamisation of Europe” conspiracies. From an English law perspective, they are a purely voluntary medium for people to resolve disputes, catered for in the Arbitration Act 1996.

It should be noted that the Arbitration Act 1996 does not cover family law, only civil law. This means that the decisions Sharia councils make are not even binding in family matters such as custody of children. The criticism of these councils for decisions that are purely voluntary and perfectly legal is thus desperate, bordering on absurd. What are the antagonists of Sharia councils really afraid of?

Why do Muslims need Sharia councils?

Muslims by their nature are attached to Islām and loyal to it. Therefore Sharia councils receive legitimacy through the acceptance of their judgements by the Muslim masses, because they judge between disputes according to Islām. Allāh (subhānahu wa ta’ālā):

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.”[1]

“And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.”[2]

This is indeed why authoritarian regimes and colonising powers throughout history have struggled with and prioritised the destruction of Sharia systems in the Muslim world and beyond. Whilst they give ultimate sovereignty to Allāh, authority remains with the people in highly devolved social and judicial systems empowered by their widespread acceptance—an obvious obstacle to colonisation and other forms of totalitarianism. This may be one reason for the opposition to Sharia councils today by those seeking to get rid of any obstacles to today’s hierarchical power structures; but this is a tangent that cannot be given justice here.

The fact of the matter is that Muslims have personal religious commitments and contracts that legal courts cannot cater for without a body like Sharia councils. Muslims living in countries that do not have Sharia councils suffer greatly if they find themselves in need of their services. I often travel to such countries in Europe and every time I do so I receive a large number of cases mainly from women who want to come out of their Islamic marriages but there is no one there to help them. Imams in those countries are afraid to carry out this function due to the xenophobia and smears against Sharia councils we are familiar with; and the legal courts cannot help those women either in their Islamic marriages.

In fact, I have recently come across two cases in a European country wherein a judge presiding over a civil divorce case between Muslims, demanded the husband to utter “talāq” who refused to grant it to his wife. Although the legal marriage in that country was dissolved and no longer recognised, the judges admitted that they have no ability to dissolve the Islamic contract between them in the absence of an Islamic scholar. Where do such women go if there are no Sharia councils?

It is not just the thousands of women seeking Islamic divorces that require Sharia councils. Often there are issues where the wali (Islamic guardian) is absent or an evil person, or unjustly preventing the sister from getting married. Many people also attend Sharia councils to solve financial disputes pertaining to contracts, wills, businesses and so on. They find Sharia councils much more effective, easier and cheaper to solve such disputes, as well as more faithful to the higher moral principles of their religion. Incidentally, due to such easy access to just arbitration it is no surprise that even non-Muslims are increasingly making use of such services.[3][4] The overarching point is that these bodies play a crucial role in preserving the Muslims’ Islamic identity in the West. If Muslims living in western countries are to be treated as equal citizens then their needs should be looked after and not be subjected to the usual irrational, xenophobic smears.

Do Sharia councils oppress women?

In my experience the vast majority of people who benefit from Sharia councils are women, making up more than 80% of the people who use them. Since the vast majority that attend Sharia councils seeking resolutions are women, and since they do so voluntarily, it is foolish to smear Sharia councils generally with the accusation of being oppressive towards women. Such attacks also show the astonishingly patronising view of Muslim women that we have seen time and time again from those that criticise Islām or Muslims; our sisters have been more than capable in refuting such foolish stereotypes.[5][6]

If women were truly oppressed by Sharia councils then why would they insist on going to them, when there is no legal force for them to do so? Why would the thousands of women who seek their services claim they are benefiting from those bodies? This challenge has been put plainly to many of the ideologists and policy makers that are attempting to ban Sharia councils, and after all attempts at a rational response have been exhausted, their explanation boils down to one of two things: (i) those women who insist on coming to Sharia courts are somehow ignorant and foolish of what benefits and harms them (and by implication, the right-wing politicians know what is best for them); or (ii) women who attend Sharia councils are forced to do so because of family or peer pressure.

Whilst the first does not require a response, the fallacy of the second justification for opposition to Sharia councils may require some exposure. If someone is pressured or forced against their will to do something or attend a particular place, then it is absurd to close down the place as a result. People might be socially pressured into going to a variety of places they would not otherwise go; the answer is to attack the peer pressure and empower the individuals being pressured, not to close down every place a person may happen to be pressured into going to. Would these great part-time bastions of women’s rights suggest we close down any place that some people might be pressured into going into by their peers?

These people ignore the fact that the vast majority of people who do attend do so out of their own volition, which is often explicitly enquired as to by the Sharia councils themselves. We sometimes see some so-called “journalists” with a clear ideology attend Sharia councils for one or two afternoons and make generalised pronouncements about “women forced to stay in marriages against their will” or other such ludicrous headlines. To blow exceptions out of proportion and actively ignore statistical significance to suit ones ideology is the essence of bigotry.

Do they discriminate against women?

It would be unfair to paint all criticism of Sharia with the same brush. Some people who do not harbour an ideological hatred of Islām or Muslims may still find themselves criticising Islām because of the common problem of interpreting one worldview through the lens of another. This is one of the greatest challenges when articulating Islām in the 21st century western world.

In the western world, due to its long history of men’s oppression and hatred towards women, those who fail to exercise diligence may interpret any kind of distinction between the two sexes as oppressive towards women. Even when men and women are treated the same, such as where there are separate public places suggested for men and women,[7] such people will automatically presume it is discriminatory against women, rather than it being the other way around.

Islamic values, beliefs and practices should not be tainted with such historical baggage that does not belong to Islām. Islām acknowledges that there are substantive differences between the sexes and thus this is reflected in their rights and responsibilities. Thus the literal interpretation of “equality” in the mathematical sense, does not apply in Islamic notions of men and women. Men and women in Islām complement each other through their differences rather than compete with one another. Although this is not the purpose of this article, it should not be ignored.

“And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing.”[8]

The crucial point to note is that regardless of the arrogance of those who believe they know what is better for Muslim women than they do themselves, the fact of the matter is countless Muslim women as well as men testify for the crucial need for Sharia councils.

What is the alternative?

Sharia councils are not perfect, by virtue of being part of human life. However, in their absence the burden of their vital work will fall on individual Imams and scholars. Great pains were taken by the architects of Islamic jurisprudence to reduce to near zero the potential for human desires and error to hamper the justice of the Sharia. This includes having a high degree of scrutiny and accountability between scholars.

If Sharia councils are banned under the pretext of protecting vulnerable women or preventing some kind of secret Islamic takeover, then individual Imams who are not part of public institutions that are transparent and accountable, will have to consider cases and disputes individually. This will increase the potential for human error and misuse. Furthermore, in European countries that effectively ban these vital services, we have even heard of vulnerable brothers and sisters having to go abroad in order to have their problems solved. What is better, that they refer to local scholars who understand their context or that they refer to scholars thousands of miles away in a completely different social setting and law?

Whatever arguments that those who wish to close down Sharia councils bring, one thing is certain. Regarding those countless men and women who continue to request the services of Sharia councils daily, as long as Allāh wills, we will never turn them away.

“He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam. And from that [ore] which they heat in the fire, desiring adornments and utensils, is a foam like it. Thus Allah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allah present examples.”[9]

And Allāh knows best

Source: http://www.islam21c.com


[1] Al-Qur’ān 4:65
[2] Al-Qur’ān 5:48
[3] http://www.telegraph.co.uk/news/religion/5876577/Non-Muslims-turning-to-sharia-courts-in-Britain-to-resolve-disputes-claim.html
[4] http://www.theguardian.com/uk/2010/mar/14/non-muslims-sharia-law-uk
[5] http://metro.co.uk/2016/01/25/david-cameron-totally-patronised-muslim-women-heres-how-they-responded-5642928/
[6] http://www.independent.co.uk/news/uk/home-news/lim-women-ridiculing-david-cameron-over-comments-about-traditional-submissiveness-a6832351.html
[7] http://www.islam21c.com/politics/segregation-and-the-useful-idiot-paradigm/
[8] Al-Qur’ān 4:32
[9] Al-Qur’an 13:17

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Sheikh Haitham al Haddad explains in his own brilliant way that when the western thinkers, politicians and media say they have a problem with Salafism, we need to ask them to define what they mean because they have a problem with Islam and following the Quran and Sunnah.

The Sheikh who I’ve been listening to a great deal lately and had the chance to meet at the Sabeel midlands retreat recently has also by the will of Allaah changed my own views, that as Muslims we are not guests here in the UK, Europe or the west, and have as much right to articulate our own view on how things should be as anyone else.

That it is only through such rigorous debate and discussion we can create the space we need to promote and practice our deen openly without embarrassment or fear.




In the Name of Allah, Praise be to Allah, and peace and blessings be upon his final Messenger Muhammad.

Imagine, for a moment, that a Muslim country forced women to wear hijābs or prevented men from shaving their beards. How would western media corporations react? Anyone remotely familiar with our press can almost hear the rolling news bulletins and see the enraged headline writers’ mourning and primitive chanting about ‘extremism’ and ‘terrorism’. The usual rent-a-quotes from political parties and right-wing think tanks would be continuously wheeled out of one studio, straight into the next, warning us of the threat this posed to “our values”.

Perhaps surprisingly to some, hardly a peep has been heard until recently of the Tajikistani government bragging of removing headscarves from 1,700 women and forcefully shaving off of the beards of 13,000 men in the last year.[1] Impressively, it has instead been described as a “move towards tackling Jihadism” in many western media outlets. It seems that forcing people to conform to practices or norms that happen to be Islamic is extremism which, according to one imaginary narrative then causes terrorism. And on the other hand forcing anti-Islamic practices or norms is not just not a sign of extremism, but farfetched mitigations are entertained such as it being seen as a step towards fighting extremism! When reporting this albeit briefly, the most one BBC journalist could offer as a response to such absurdity was, shockingly:

“It is not clear whether these policies will have an impact on preventing radicalism.”

One would be forgiven for concluding from this that extremism is not to force someone to abide by your way of life, but rather depends on whose way of life one is being forced to abide by. Sensationalist terms like ‘radicalisation’ and ‘extremism’ seem only to be attached to Islamic practices generally speaking, despite the anti-religious, militant secularism of the former Soviet Republic nation-states that is now being forced having a far more destructive trail through modern history.

It seems that Tajikistani policy makers have justified such repression by borrowing Donald Trump and David Cameron’s favourite superstitious narratives about ideology causing terrorism, as a result clamping down on expressions of ideology to allegedly prevent terrorism. However nothing could be further from the truth. Despite this imaginary narrative being disproven comprehensively by the peer-reviewed academic community,[2] it is empirically (and rationally) proven that such oppression and the apparent, blatant double-standards with which it is being reported, is far more likely to push people towards violence and make them susceptible to ISIS propaganda!

Furthermore, it is actually those who legitimise forcing other human beings to abandon their own identity and embrace theirs, that are exhibiting the real extremist mind-set that is used to justify terrorism; irrespective of the actual practice they are forcing. Once that mind-set is there, such people will easily behave in an extreme way, wherever they fall along the political spectrum. That type of mind-set is far more likely an indicator for one’s propensity to violence than a religious belief.

It is surprising for many if any Western Muslims joins ISIS despite growing up in a so-called ‘liberal’ society. Those who wish not to face up to the truth try and use scapegoats and divert attention away from the real causes. Mosques, madrassas, schools and universities are smeared as ‘hotbeds of radicalisation’, whilst the inconvenient facts show otherwise. Not just reports by academics or even mi5 itself,[3] but the cases we see plastered all over the news highlight the fact that the vast majority (if not all) of those Western Muslims that went to join ISIS or committed an act of so-called “terrorism” in fact did not receive an Islamic upbringing and education. Many weren’t even Muslims in their childhood, whilst others owned bars and nightclubs, whilst yet others drank alcohol and used drugs. In some cases their recent Amazon purchase history even included the book, Islam for Dummies![4]

In fact, if one were to apply a similar standard of ‘research’ as those who created and propagated the now discredited ‘conveyor-belt theory’, one could easily make the argument that what these individuals had more in common was not an Islamic upbringing but a “western” liberal one. So is “extremism” then linked to a “liberal” upbringing rather than an Islamic one? People would argue: if that were the case then why do the millions of other liberals not become terrorists? If only they would apply that level of critical thinking to those that suggest some kind of Islamic ideology causes terrorism! However, an important point to note is that not all liberals develop the mind-set that legitimises forcing others to adopt their values; it is those who I would argue are more likely to cause havoc, whatever their exact values or beliefs they are happy to force on others.

Thankfully, most of those with liberal values that develop the mind-set that legitimises coercing others to adopt their values and cultural norms, have not yet had the chance to act according to their burgeoning extremist mind-set. Once they have the chance, such as finding a legal justification to act in such a draconian way, they will take that opportunity. We have seen this with the raft of draconian measures and legislation that has restricted civil liberties across the board, including the cyclical attempts at stirring up a debate about banning niqābs or halal meat. Like those who use twisted understandings of Islam to justify their desires, likewise these people are laying in wait for the final push to act out their desires for forcing others to adopt their ways.

Having a quick look at the comments on any article talking about banning any Islamic practice—however benign—confirms that there are unfortunately many non-Muslims that have beenradicalised and fuelled with hatred towards Muslims. In an article on the most popular British tabloid site highlighting the Tajikistani government’s banning of hijabs and forcefully shaving of beards, the highest rated comments are:

Well done and very brave, one small step to show the world at least you are trying, the rest of the world should follow!

Good. The world needs to be at war with radial Islam until there is only winner and it won’t be the intolerant belief

Should adopt this world wide

What an excellent idea! Ataturk, the founder of modern secular Turkey, did the same many decades ago. Better late than never.. Will the UK be next?”

They should do that in UK

Good start? See how is goes? Could be a model for other countries?

“Hopefully the UK will do the same…” and the response was: “No chance we are too weak.”

Do not you see the ISIS mind-set hiding within these comments? It is not all doom and gloom, but one has to go to the ‘worst rated’ comments to see a word of sense:

“What a stupid idea!! Is persecuting people and forcibly attacking them the way to make them agree with you? These methods sound like ISIS!!!”

As of writing this there were 136 comments and growing, almost all of the first nature with less than a handful of intelligent responses. What does this reveal? Firstly, the claimed “superior” western values such as tolerance are just claims, far from representative of the whole society. Tolerance is apparently merely applied to some western values not others.

What this also reveals is that some Establishment media corporations and ideologically anti-Muslim politicians have successfully radicalised many non-Muslims in Britain. They are playing with fire. Many wonder whether they genuinely want to turn Britain into a country where sectarianism and religious hatred is the norm, or whether this is a necessary side-effect of scapegoating Muslims (as well as immigrants, refugees, the disabled, those on welfare, and so on) to divert public outrage away from the crimes of the powerful elite. Either way, once this happens it is inevitable for the whole of society to burn, not just the scapegoats; not just the Muslims.

Among the very few voices of reason on the comments threads, one reads:

“Ok, so I am born and bred in Glasgow….I’ve lived there all my life…I watch Eastenders and Coronation Street. I like to go to the pub most night, hang out with the lads, play 5-a-sides. I teach in a school to children of all nationalities. I drive a Nissan. I pay taxes and celebrate Christmas. I donate to local charities and shop in Tesco. I probably know more about UK, culture and history than you do. Oh, and I am Indian (brown) and I grew a beard because it’s in fashion. The majority of my white friends have also grown beards. Would you now make me shave it off as you think it will reduce all the trouble that Europe and the UK are facing with migrants? I really worry about the intelligence of some of the people reading this tabloid!”

This is a call to those wise people among the policy-making classes to be intelligent enough not to let something like this happen. Despite the short-term gains they may make in disempowering masses and offloading blame, guilt and public outrage onto scapegoats, it is not sustainable and they will one day be brought to account. The worrying question is: what will happen if these radicalised non-Muslims find a way to act out their rage and bigotry? To know the answer, look at what happened in areas where Muslims lived next to extreme non-Muslims such as in Burma,[5] Central African Republic,[6] Bosnia,[7] India,[8] and other instances in modern history.

To conclude, the direction we are headed now in the West is very worrying as certain ideologically-driven politicians and media corporations are working hand-in-glove in waging their promised ‘cold war against orthodox Islam’.[9] They are in fact radicalising swathes of society against Muslims, fuelling the rise in attacks against Muslims. Their plot may in fact work against them and those radicalised people may turn their attention towards those that radicalised them.

Allāh promised to establish the way of life He chose for the best of prophets and the best of nations. However He has instructed those whom He chooses to be firm upon what He entrusted them with, who must be willing to sacrifice for His sake.

“Allāh has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that – then those are the defiantly disobedient.”[10]

We need to be vigilant, vocal and united, otherwise another genocide may take place in Europe.

And Allāh knows best.

Source: http://www.islam21c.com


[1] http://www.bbc.co.uk/news/world-asia-35372754
[2] Cf. Prof Arun Kundani’s report, excerpt and link available here:http://www.islam21c.com/politics/new-study-extremism-does-not-cause-terrorism-2/
[3] http://www.theguardian.com/uk/2008/aug/20/uksecurity.terrorism1
[4] http://www.huffingtonpost.co.uk/mehdi-hasan/jihadist-radicalisation-islam-for-dummies_b_5697160.html
[5] http://www.islam21c.com/category/politics/asia/burma/
[6] http://www.islam21c.com/category/politics/africa/central-african-republic/
[7] http://www.islam21c.com/uncategorized/the-princess-of-the-islamic-world-bosnia/
[8] http://www.islam21c.com/politics/indias-murderous-new-ruler-gains-obamas-blessing/
[9] http://www.islamagainstextremism.com/articles/gmdsi-the-cold-war-on-british-muslims—report-on-anti-muslim.cfm
[10] Al-Qur’ān 24:55

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I am sick of hearing about those brothers who prey upon the susceptibility of our sisters, using deception as a tool for marriage, and marriage as a guise for the fulfillment of their evil desires. I fear that if something is not done to tackle these abuses, we will only see the number of such incidents increase. Therefore, I feel compelled to share some of the cases I have encountered in order to highlight the nature of the issues at hand, and that we as a community must take drastic action to stop or minimize this evil.

One of the incidents which I came across just recently involved a sister who was divorced and the custodian of her children. She was living alone, away from her parents, when she was approached for marriage by a brother who seemed to be a practising Muslim. She had described that her parents were unhappy with her re-marrying due to her situation. The brother managed to convince her she had a legitimate Islamic right to search for a walī other than her own father due to the fact he was forbidding marriage for her on the basis of what he deemed to be a non-Islamic pretext. She was apprehensive in having a walī appointed from the same cultural background as she feared she may have been exposed within the community. However the brother managed to comfort her, exhorting her to appoint him, himself to find her a suitable walī. Due to her naivety and his callous experience in manipulating women, she accepted. So to summarise; she accepted to marry the brother without consent from her parents via phone and skype, with no witnesses or wedding, her walī was anonymous to her, and the brother she was to marry had the ability to appoint an anonymous walī for her. A few days after the questionable ‘nikāh’ had taken place, her ‘husband’ came to her with no other reason but to fulfil his sexual desire. It was only after this that she discovered he had various other sexual partners whom he had claimed to have married previously. A few days later he left her, however he would continue to return in order to blackmail her for sexual relations as he had convinced her their ‘nikāh’ was still valid. As a result, the sister unfortunately contracted a sexually transmitted disease.

In another incident, a sister who reverted to Islām ended up cohabiting with two men at the same time! Initially she married a brother who had come to the UK to study. The brother then left for his country, only to return within a few months. As a result of being alone, she was approached by another brother who offered to help annul her marriage contract. As she now believed her husband was no longer able to return to the UK, she proceeded. The brother introduced her to a supposed mufti who was located abroad. He went on to annul her contract and pronounce her as a divorcee who was able to marry again. Sometime later, the proclaimed mufti, who this brother had recommended, approached her for marriage himself! As he claimed he was of a certain school of thought, he managed to convince her she did not need a walī and hence they could marry over the phone. They went on to proceed with what I call a ‘tele-nikāh’, and she, without even seeing this so called mufti, was ‘married’ once again. Similar to the previous incident, there was no wedding ceremony and the witnesses were all communicating to the sister via telephone. She later met the mufti, who pronounced himself at her door with a gift and flowers. Overwhelmed, she ‘consummated the marriage’ with him. Shockingly (!), this proclaimed mufti also left after a few nights to his home city where he had a previous wife. A few weeks later, the first husband returned to find that she had ‘married’ someone else. He thereby explained that her marriage was invalid as she was still married to him, and began to sexually exploit the sister through blackmail while forbidding her to speak to the so called mufti. This brother would then leave, and the mufti would return, leaving the sister confused as to who she was legally married to. Eventually, the sister began to comprehend the seriousness of the situation at hand and decided to get in contact.

To mention yet another case in which a sister was taken advantage of: a brother had managed to deceive this sister into believing he was seeking asylum in the UK due to crimes he was accused of in his country. He needed a place to take refuge and so persuaded the sister to marry him. They lived together in secrecy, within which time the sister used to act as a slave for this brother. She used to cook, clean and spend money on the brother only to receive abuse in return. To make matters worse, she found the brother would sleep during the day and watch pornography during the night. He used emotional and religious blackmail to give her the impression that she was always in the wrong, and made her feel debased. He used to say “Allāh will never forgive you if you call the police” and used rhetoric such as “It is kufr to seek help from the disbelievers against a Muslim” to prevent her from reaching out for help from the authorities. She lived as a slave for some time until eventually she managed to escape from his web of deceit and torture, in what is a long, disheartening and traumatic story.

As you can see, these are distressing incidents. Prior to discussing any solutions, we must analyse these cases to determine the explanation behind their occurrence. The reasons are vast and complex, so I will mention but a few key factors.

We are able to ascertain that the sisters mentioned is these and most other cases are living alone or do not have a guardian present. They are either divorcees who have left the home of their parents, or new Muslims living by themselves. It is disheartening to know that many sisters insist they are able to live independently from their protectors and maintainers (who are their husbands, fathers and brothers) as Allāh has mentioned of them in the ayah. On the contrary, our sisters should accept that without the presence of any of these individuals who care for their safety, they will become easy and vulnerable targets, prone to susceptibility. It is within the fiṭrah (natural disposition) of a female to look for a male custodian around her, whether it be her father, brother or husband. This is why the sharīʿah gave the custody of the daughter to her father when she has reached maturity. A female who reaches the stage of adolescence is in need of a father figure in her life. If this figure is absent, the desire to replace this fulfillment could end up through a means which is ḥarām.

And Allāh mentions in the Qur’ān:

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” [1]

It is sad that some Muslim women show dissatisfaction when knowledge is brought to them that the custody of the daughter lies in the hands of her father once she reaches maturity. Are they unaware that the dissatisfaction they show may be directed to the teachings of Allāh and His messenger (Ṣallāhu ‘alayhi wa salam). May Allāh protect us all from this hypocrisy. Many sisters, in particular those who come from broken families with the absence of any father figure, are more likely to be led astray by individuals who they misplace their trust in knowingly or unknowingly. These sisters need to take counter-measures to construct a barrier between themselves and evil individuals, through appointing a reliable and honourable safeguard. A hungry lion is more likely to target an isolated gazelle. Many sisters may have disagreements with their fathers due to age and cultural gaps which is understandable. However there is no man in the world who will protect and go through what a father will for his daughter. I recall several cases in which sisters would leave their fathers’ home to stay with friends and then fall into ḥarām relationships through them. To conclude, there is no greater shield than that which your parents (and particularly your father) may provide for you, so do your utmost to cherish them. And live mercifully with them without speaking an ill word to them, as they nurtured you when you were incapable of anything, and they have and will always be there for you.

Source: http://www.islam21c.com


[1] al-Qur’ān 30:21

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