Our Dialogue

Q. Copies of the Qur’an printed in all countries use certain markings to indicate where one should stop, and where it is better not to stop. However, there are differences in the placement of these markings in copies printed in different countries. For example, in the first surah, the mark indicating no pause is placed at the end of verses 2, 3 and 4, in copies printed in Pakistan, whereas the copies printed in Saudi Arabia do not show this mark at these places. Please explain.

A. These markings of where one can or cannot pause as we are reading the Qur’an are not part of the Qur’an. They are simply markings placed by scholars and publishers of copies of the Qur’an according to meaning. They place markings indicating that a pause is ‘disallowed, possible though not recommended, possible, preferable, or necessary’. This means that these markings are the work of certain people and not based on any order from God or the Prophet (peace be upon him).

There are two rules to consider in this connection. The first is that ‘there is no place in the Qur’an where a pause is obligatory or forbidden unless there is a compelling reason’. The second is that ‘the Prophet used to stop at the end of every verse’. A compelling reason means an alteration of the meaning in an unacceptable way. To give an example: if you are reading the verse that says: ‘Know, then, that there is no deity other than God’, you cannot stop after the word ‘deity’, because such a pause gives anyone listening, the wrong impression that the Qur’an denies God’s existence. There are a few places like that in the Qur’an. Otherwise, the best reading of the Qur’an is that which chooses the places to stop according to meaning, making every utterance complete in meaning. The second rule is clear and does not need any explanation.

In the example you have given, the Pakistani copies place the mark disallowing a pause at these verses because the meaning is carried on, adding certain attributes of God. The Saudi copies, and most others, do not indicate the same because these are verse endings, and the second rule tells us that a pause at the end of a verse is perfectly permissible. There are only one or two verses in the Qur’an where it is preferable to carry on into the next verse without a pause at the end of the verse. Otherwise, you can stop at every verse end.

Q. Please comment on those people who claim that wearing a beard is not important from the Islamic point of view. They even say that it is not something to talk about. However, Imam Muhammad ibn Al-Hasan reports a Hadith which states that “Ibn Umar used to hold his beard with one hand and trim any longer hair.” Therefore, the Hanafi school considers shortening one’s beard below that length to be forbidden, and says that this is the view of all scholars, which proves unanimity.

A. This question shows the unfortunate state of lack of knowledge that has long prevailed among Muslims concerning the details of their religion. Let us briefly consider the Hadith the reader quotes, assuming that it is authentic, and outline what it implies. The Hadith simply speaks of the practice of one of the Prophet’s companions who commands great respect for his thorough knowledge. The Hadith does not quote Ibn Umar as saying that what he used to do was ordered or recommended by the Prophet (peace be upon him). It simply states what he used to do. This may simply be a matter of personal choice. Had Ibn Umar followed his action with a statement to the effect that he was doing it as a result of an order by the Prophet, it would have taken the Hadith into a higher degree to make the order given to Ibn Umar applicable to others. He makes no such comment. Therefore, his action does not constitute any requirement of any level, which other people should observe.

Q. Despite what many writers say, there is enough evidence in the Qur’an to support the requirement that women should cover their faces when they go out. When someone tries to prove a different viewpoint, the argument becomes one of language. Unfortunately there are many people who try to persuade women not to observe the Islamic values and teachings. Thus they become a means used by Satan to lead people astray. If we look at many Muslim countries today, we find this to be common in many areas. The proper way to counter this is that women should fully observe the Islamic dress code.

A. The first thing we would like to point out is that we will always explain the Islamic point of view, without hesitation or alteration. We believe that every thing Islam legislates is for the benefit of the individual and society. There is nothing in Islam that is contrary to human nature or serves any interest other than human interests. Indeed, Islamic legislation is geared to bring out the best in man. We need not feel shy or ashamed about anything in Islam. When we do not see the benefit of a part of Islamic legislation, we realize that this is due to a gap in our understanding; it can be remedied by more study and research.
We must also realize that Islamic legislation is balanced. It neither places undue pressure on man nor impedes his work, nor does it stifle his talent. It aims to bring about the best in man while steering him along a middle way that enhances virtues and enjoys pleasures. Unfortunately, people often try to impose a strict view that leans towards restriction. In so doing, they place people under heavy pressure. It is part of human nature that pressure is the first motive to try to break loose. When you confine a person within a building or an area, he immediately begins to look for a way to break out. If you want to keep him within that area and get him to go about life in the normal way, you need first of all to remove all restrictions on his movement. In other words, you need to tell him that he is free to leave at any time. You then explain to him why it is better that he should stay there.

Needless to say, this applies to men and women alike. Islamic legislation applies to both in the same way, with minor differences that serve their complementary roles in human life. Unfortunately, long periods of backwardness that affected many parts of the Muslim world led to placing women under heavy restrictions, which were given a religious guise. Thus, some restrictions that prevailed in certain cultures were associated with Islam, when Islam had nothing to do with them. A careful study of Islamic requirements of women will reveal that much of the restrictions people claim to be Islamic are cultural, prevailing within certain societies, rather than Islamic. The Islamic dress code, for example, is much more liberal than people’s impositions.

As for women covering their faces, this is a matter of choice. It is not a duty required by Islam. You say that there is enough evidence in the Qur’an to support this. The fact is there is none. When you take all relevant Qur’anic statements and study them carefully, you will realize that no such requirement is made.

Q. In answering a reader about not fasting in Ramadan because he got married, you said he could consider this as travel from Jeddah to India. This sounds as if you are giving a ruling to fit a case. Is this right? Could it not suggest a way out for anyone who does not wish to fast because of special circumstances?

A. When a question is asked by a reader, the answer should take into account the special circumstances of the person who puts the question. This is necessary in all cases. How else can a scholar give the right answer? The same question may be asked by another reader, but the answer can be different in certain aspects because of a particular factor, or factors, affecting one case but not the other. The reader who asked the question travelled from Jeddah where he works and lives, to India for the purpose of the marriage. Anyone who travels has the option not to fast while he is on travel. This concession is given in the Qur’an. No one can judge his situation other than him, because he is the one aware of all factors. Therefore, we say to him that if his stay in India is one of a traveler, then he can avail himself of this concession. However, no one is given an exemption from fasting only because he wishes to get married in Ramadan. There is no emergency in this case. The reader put to me the two factors, and I answered him on this basis.

Had his question been whether he is allowed not to fast because of his marriage, I would have told him that he is not, but when he added the travel factor, the case became different.

Q. What is the rule on hair dyeing? Is it forbidden to dye one’s hair black? Does the same ruling apply when a person’s hair starts to go grey at an early age? How does this apply to a person whose hair is not black?

A. Hair dyeing is permissible, provided it is not intended for deception. A man got married after dyeing his hair. After the marriage, his wife discovered that he was much older than he looked. Her father complained to Umar ibn Al-Khattab, the second Caliph, who annulled the marriage, saying to the man: ‘You have committed an act of deception’.

When the Prophet sugges-ted to Abu Bakr that he should dye his father’s hair, because he was very old and his head looked very white. The Prophet told Abu Bakr that he should avoid dyeing it black. This is because such an old man would look odd if he were to wear black hair. In fact, such a sight could make people laugh.

So, the important factor to observe is that the hair of an old man should not be dyed in its original colour so as not to invite derision. Moreover, deception must not be the intention. Hence, a hair dye, which is clear to be a dye, as in the case of using henna, is permissible. Young people who have grey hair may use a dye giving a natural color, provided they do not try to deceive anyone with regard to their ages.