Q. I am writing on behalf of my friend, a young British Muslim man. Last summer he was shot in his shoulder by British police on suspicion of making a dirty bomb. There were no charges pressed against him. After he held a press conference to declare his innocence the police accused him of various offenses, the worst being an accusation that he downloaded and watched child pornography on his computer. This was clearly a smear campaign and no charges have ever been pressed. The problem is that my friend has become very depressed. He is struggling with lost confidence, sleeplessness, flashbacks and guilt for his mother’s distress. He feels that maybe he made a mistake in holding the press conference. But he also feels he has a responsibility to clear his name among his community, his mosque, his neighbours, his family, but how do you prove a negative? I wonder if there are any words of help you could address to him and to his community?

A. I happened to be in England when this unfortunate case took place, and I followed it closely up to the police allegations claiming that the man had downloaded child pornography. The amazing thing was that these allegations came only after the man had held his press conference, speaking up against the police tactics. You would have expected the police to have made the allegation right at the beginning, because it would have added some justification to what they did. They could have started by saying that the man was a very dubious character. They searched his flat for a week tearing up beds and other articles of furniture. Needless to say, his computer would have been one of the first things they would thoroughly search. How come they did not discover the child pornography in the first place?

Islam has a very straightforward way in dealing with such cases. I can only outline the main points, as limitation of space makes a full discussion impractical. The first point is that Islam puts the burden of proof on the accuser. It may be said that in this case, the police can easily provide sufficient evidence to give credence to their allegations. They had full access to the man’s computer for a long time, and they could have put on it whatever they liked. However, a fair and independent investigation into the matter may prove how and when the pornographic files came to be on the man’s computer. On the other hand, the police force has the resources to come up with a watertight case, proving their allegations. In such a case, Islam requires its judges to look into the overall circumstances of the case, so as to determine what interest the accuser or the witnesses have in the case. Should such a case come up before an Islamic court, the judge would treat the police force as the accuser and individual police officers as witnesses. Since the police were in a difficult position, having raided the man’s flat and shot him on the basis of flimsy evidence and then made their pornography accusation after the man had tried to clear his name, the judge will require the police to provide further evidence. The computer and its contents would not be accepted as proof.

It is highly significant that the British police did not press any charges against the man for the alleged possession of child pornography, which remains an offense under British law. Had the police thought that their case would stand any chance of success, they would not have hesitated to press charges, as this would make them appear to be doing their job properly.

An important point in Islamic law is that we must not entertain allegations made against any member of the Muslim community unless proper evidence is given at the same time. God makes clear that the first reaction the Muslim community should have when any of its members is accused of an act of immorality should be one of disbelief: “When you heard it, why did not the believers, men and women, think the best of themselves, and say: ‘This is a blatant falsehood.’” (24:12) We note how the Muslim community is required to immediately close ranks, considering the accusation against any one of their numbers leveled against all of them. If no sufficient proof is provided, the Muslim community must reject the accusation as “blatant falsehood.”

Yet another point of Islamic justice is the very serious view it takes of issues of morality, requiring stringent evidence to prove any accusation of fornication and adultery. The proof needed is four witnesses who testify under oath to have seen the act being committed. If four witnesses come forward with such an accusation, they are cross-examined in order to establish the truth of their testimony. If the accusation is supported by less than four witnesses, those making it are deemed guilty of false accusation, and they are punished for it.

In order to appreciate the beauty of this concept, we need only to look at what happens in all communities that take a lenient view of such accusations. Cheap press all over the world is filled with gossip about people, particularly celebrities, making all sorts of innuendoes and outright accusations. Some people even think that this is good publicity. Islam shuns all this, considering it as encouraging indecency and immorality. Therefore, it warns strongly against it. Within the context of unproven accusations of immorality, God says in the Qur’an: “Those who love that gross indecency should spread among the believers shall be visited with grievous suffering both in this world and in the life to come. God knows, but you do not know.” (24: 19)

In the case we are considering, the Muslim community in the area where this man lives should rally to his support. They should reject outright the accusations made against him, and they should help him to clear his name in every way possible. If there are good lawyers within the community, they should look into his case and consider whether they should help him in bringing a lawsuit against the police for their accusation. This may be financially very expensive. Therefore, these lawyers should consider that supporting the man’s case is an act of supporting the entire Muslim community that has been subjected to a wide variety of pressures. A fund may be raised by the community to help. This will make the British police more careful before they level false accusations that they cannot support in a British court of law.

Q.Could you please explain the Islamic view about those spreading tales against people so as to cause problems between them.

A.Backbiting is strongly forbidden, as it is universally known. God says in the Qur’an:

“And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it.” (Al-Hujurat: 49: 12)

This picture is drawn in the Qur’an for someone who is guilty of backbiting, which is defined in Islam as “saying about someone in his absence what he dislikes to be said about him.” This applies even if what is being said is true. The very fact that he is absent and people say about him things that he dislikes to be talked about is backbiting, and falls within what is described in the Qur’an as “eating the flesh of one’s dead brother.”

A similar social evil is to spread defamatory tales about other people. This is what happens when someone tells another a tale about a third person who is known to both. This is shown in the Qur’an as repugnant. It occurs within the denunciation of a particular person who took a hostile attitude to Islam and the Prophet, peace be upon him. Exposing his character, the Qur’an mentions this action of his as a most horrid one:

“Do not pay any respect to the contemptible one swearing of oaths, the slanderer who goes about with defaming tales, the withholder of good, the sinful aggressor, cruel, possessed by greed.” (Al-Qalam: 68: 10-13). It is clear that the person concerned had a very abominable character. One of his qualities was to carry such tales.

In order to describe how repugnant this quality is we may mention that the Prophet, peace be upon him, once passed by two graves, and he placed some green branches on them. He told his companions who were with him that the two people buried there were suffering torment. He said that the reason for punishing one of them was that he used to spread defamatory tales about his fellow men.

People often ask about the punishment that a certain sin incurs. We cannot specify unless there is some text to outline it. However, we can say that such a person commits a sin against society in addition to his slandering of particular people. Thus God will not forgive his sin unless the people against whom he spread such tales forgive him. On the Day of Judgement, he will be brought face to face with them and they will be given some of his deeds in lieu of the injury he caused them. If he does not have sufficient good deeds to compensate them, he is made to bear some of their bad deeds, which are then removed from them and added against him.

Therefore, people should guard against doing any such action by avoiding speaking ill about anyone in their absence. If one knows some defect in a person’s character, or of a bad deed that person has committed, he should keep it secret. He or she is rewarded for that.

Q. You have explained that the animals slaughtered by the people of earlier divine religions are permissible to eat by Muslims. There are some fine points to clarify still: 1) What if during the slaughter, the head of the animal is separated from the body?

2) What if the stunning shock actually kills the animal? Please explain.

A. God in His glory told us of the Children of Israel and how they reacted when the Prophet Moses (peace be upon him) told them that in order to find out the killer of a murdered person, they needed to slaughter a cow. They first felt that this was a joke and told their prophet so, but when he assured them that it was serious, they started asking questions: What type of cow; what colour; what distinctive marks, etc. This is told in the Qur’an: Surah 2, Verses 67-74. Prophet Muhammad (peace be upon him) explained to us that had the Israelites acted on the order as they received it, any cow would have been good enough to fulfill their duty. When they were so scrupulous, God progressively narrowed their choice until they could find only one cow that met all the qualities and distinctive marks specified for them. When they wanted to buy this one cow from its owner and he learned the purpose of their keen desire to buy the cow, he asked for an exceedingly exorbitant price. God wanted him to benefit because He was a good person who deserved help. The Prophet warned us against following this example of the Israelites.

Unfortunately, Muslims nowadays are doing the same thing. Here is one such example of many I can cite on the basis of my readers’ letters. I explained that the concession God has given us means that we are permitted to eat what the people of earlier divine religions consider as lawful in their faith, provided that it is not something that Islam specifically forbids, such as the meat of pigs. The method of slaughter thus becomes of little consequence. What happens is that readers write to ask about remote possibilities that they have no means to ascertain.

What if the head separates, or the animal dies before it is slaughtered? To start with, how will you know? Are you going to ask the butcher, or are you going to the slaughterhouse to check? Even if you do, can you be sure? If your investigation cannot be conclusive, but leaves you uncertain, will you carry out further investigations or will you abandon them? If the latter, will this mean you buy the meat? What purpose will all this investigation have served then?

It is very important to realise that when God gives us an order, we are expected to do our level best to comply with His order. Since He has given us a concession in this case, we accept it from Him. The Prophet specifically told us so. He said: “God has granted this to you, so accept it from Him.” Accepting does not mean that we start questioning Him: What do you mean by granting it? Is it only for this time or for all times? Is it this or that? Such questioning does not enhance our position with God. On the contrary, it is against Islamic teachings. The ruling that applies here is that stated by Umar: “We have been commanded not to ask about what is not readily known.”

Besides, what if the slaughterer is a Muslim, keen to do his job in accordance with Islamic rules, but finds that the animal’s head has accidentally separated from its body. Does this make the animal forbidden to eat? Certainly not. So, where is the problem?

Q. It is said that suicide is forbidden in Islam and that the person who commits suicide is destined to go to hell. Suppose a person is suffering from a severe case of depression, or some other mental disease, and he or she commits suicide, will he also go to hell?

A. One thing which people often do is to say that such and such a person will definitely go to heaven or to hell. This is something over which none other than God has any control. So to suggest that such a person goes here or there in the hereafter is an affront to God, because it precipitates His judgement.

There are certain verses of the Qur’an, and statements by the Prophet, peace be upon him, which tell us that those who perpetrate certain sins will be punished. But then it is up to God to determine what punishment fits every single case, because God judges us individually, on the basis of His perfect knowledge of our intentions and conditions.

It is true that suicide is strictly forbidden, because it is an affront to God. It is like a person saying to God: “You have given me life and I am taking it away.” The sacred Hadith in which God is quoted as saying, of the one who commits suicide means: “My servant has precipitated My will with regard to himself. Therefore, I am forbidding him entry into heaven.” But this Hadith applies to a person in full control of his faculties, suffering no overpowering adversity and having a reasonable life. If such a person commits suicide, then may be God will not allow him in heaven.

A person who commits suicide as a result of a mental disorder like depression or some other severe form of anxiety is not in full control of his senses. We cannot say how God will judge such a person, but we trust on God’s justice, because He does not deal unfairly with anyone. We pray for the person concerned, and request God to forgive him.

Q. In reply to a question you stated that “God has not made it obligatory for women to attend congregational prayers.” Does it mean that it is obligatory for men to say obligatory prayers in congregation?

A. Congregational prayer on Friday, which is normally known as Friday prayer is obligatory to all Muslim men. In all other prayers, it is a collective duty of the Muslim community. A collective duty means that it is a duty binding on the Muslim community as a whole. However, if only some people in the community fulfill a collective duty, the rest will not have to account for failing to discharge it. If no one fulfills it, the whole community is held to account.

While women are exempt from attending congregational prayers in the mosque, they are most welcome to attend it. In fact, women should try to attend prayers in congregation. Such exemption takes into account the responsibilities normally shouldered by women, such as childcare and looking after their homes.

Everyone should try to attend congregational prayers as often as possible. Men who do not attend congregational prayers at any time commit a serious fault. They may have to answer to God for their failure. We should also remember that the reward for a prayer offered with a congregation is 27 times its reward when prayed by an individual on his own.

Q. What sort of actions constitute hypocrisy? What does the Qur’an say about hypocrisy, and how will it be punished?

A: Hypocrisy is loosely defined as putting up a false appearance. In matters of faith, it describes the sort of actions that are associated with pretending to accept the faith of Islam when a person actually does not. He does so in order to win favour with Muslims and to try to be accepted as one of them. At the time of the Prophet, peace be upon him, there were people in Madinah who claimed to be Muslims when in actual fact they were not. Allah describes these people at the opening of the Surah entitled “The Hypocrites” in the following terms:

“When the hypocrites come to you, they say: we bear witness that you are truly Allah’s messenger. Allah certainly knows that you are truly His messenger, but Allah bears witness that the hypocrites are indeed liars.” (The Hypocrites - “Al-Munafiqun” 63: 1)

Since hypocrisy is all about pretense, it is very difficult to define who is a hypocrite. However, the Prophet, peace be upon him, has outlined for us some characteristics which are common in all hypocrites. He says: “Three qualities are the mark of hypocrite: he lies when he speaks, he breaks his promises when he has given them and he is unfaithful to his trust.” (Related by Muslim). Another version of this Hadith, also related by Muslim, quotes the Prophet, peace be upon him, as saying: “If the following four characteristics are part of a person’s character, he is a pure hypocrite. If one of them applies to him, he has a characteristic of hypocrisy until he abandons it: he lies when he speaks, he violates his pledges, breaks his promises and when he quarrels with someone he is shameless.”

It should be added that these are indications of hypocrisy. When such qualities are typical of anyone’s behavior to the extent that they are a part of his nature, he is almost certainly a hypocrite. They do not necessarily mean that he is a non-believer who pretends to be a Muslim, since a Muslim may have no doubts about the Oneness of Allah and the fact that Muhammad, peace be upon him, was Allah’s messenger, and still commit one or more of these actions.

When, however, they come naturally to a person, his behaviour is that of a hypocrite. These Hadiths, then, serve as a very strong warning against such actions, since they are of the type of actions that a hypocrite does all the time. The Prophet, peace be upon him, is telling us in these Hadiths that a person who does this type of action habitually runs the risk of being a confirmed hypocrite.

When the Qur’an warns and threatens the hypocrites with severe punishments in the Hereafter, the warning is directed to those who pretend to be Muslims when they are not. It is they who will suffer the greatest punishment in the Hereafter, because throughout their lives they tried to subvert the Muslim community, pretending to belong to it when they belong to its enemies.

The Prophet, peace be upon him, was ordered by Allah to accept the claims of the hypocrites and leave their punishment to Allah. The point is that no human being can really tell what is the true conviction of another. It is Allah alone who knows what is in our innermost hearts. Hence, it is up to Him to determine the sort of punishment hypocrites deserve. Those who are hypocritical about their faith will suffer the most grievous of punishments.

Q. During Ramadan I used to hold a copy of the Qur’an with translation during the Taraweeh prayer. This helped me to understand and concentrate, as I do not read Arabic. However, someone objected to what I did, saying that it was not right. Could you please explain whether it was right for me to do so? Moreover, is it right to hold the Qur’an in prayer with the aim of correcting one’s pronunciation?

A. What you did was to introduce a learning dimension into an act of worship. The Taraweeh prayer is an act of worship, often involving the reading of long passages of the Qur’an. While learning the Qur’an and understanding its meaning may be classified as an act of worship, it is not a formal one like prayers. Therefore, we cannot introduce one into the other. Holding the Qur’an while one is praying, either to read out of it or to follow what the imam is reciting is permissible in the voluntary prayer of Taraweeh. Some scholars say that this cannot be done in obligatory prayers.

To read its translation while the imam is reciting the Arabic text is not the same. It involves a totally different mental exercise, and it diverts one’s attention.

Therefore, it should not be done. I appreciate that it could keep you more focused on your worship, but you should devote time for learning other than what is afforded by prayers.

The same applies to the attempt to correct your pronunciation. This is a learning exercise and it should be given time separate from prayers.

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