Can Muslim women become scholars of Islam? Should they become Islamic scholars?

Zainab bint Younus speaks to Anse Tamara Gray, a Muslim woman scholar, all about the role that women play in protecting the Islamic intellectual tradition and why it’s so important for Muslim women to study Islam at various levels and capacities. Anse Tamara shares her vision for Muslim women becoming leaders of the Ummah, and introduces Ribaat University as a way to pursue those goals.

Shaykha Tamara Gray is a traditionally trained scholar of the Islamic sciences, having spent twenty years studying in Damascus. She also holds a doctorate in leadership from the University of St. Thomas and a master’s degree in Curriculum Theory and Instruction from Temple University.

Dr. Tamara is the founder and CEO of Rabata, an organization for Muslim women, by Muslim women, dedicated to providing Islamic education in beautiful, creative ways. She also serves as a Senior Fellow at the Yaqeen Institute and is a member of the Fiqh Council of North America.

Related:

ShaykhaTalk: Female Scholarship Or Feminism?

[Podcast] From The Maldives To Malaysia: A Shaykha’s Story | Shaykha Aisha Hussain Rasheed

Podcast: Muslim Women’s Spirituality In Ramadan

The post [Podcast] Guardians of the Tradition: Muslim Women & Islamic Education | Anse Tamara Gray appeared first on MuslimMatters.org.

From the conversational intimacy of Chat GPT to the highly customized simulations of popular AI Companions such as Character.ai and Replika, millions now engage in private, sustained dialogues with digital entities programmed to simulate empathy, validation, and a seamless presence. While these platforms offer a digital “safe harbor” for those navigating isolation, we must ask: at what cost does “frictionless” intimacy come to the human soul?

The Innate Vulnerability to the Script

Our susceptibility to digital intimacy is not a modern accident, but a biological reality. In the mid-twentieth century, early experiments in computer science demonstrated that humans possess an innate psychological vulnerability to anthropomorphization – the tendency to project a personality, intentions, and consciousness onto simple computer scripts.¹ We are effectively hardwired to perceive a social presence and a “real” relationship even when we are interacting with nothing more than code.²

While these entities are programmed to simulate validation, they represent a steady erosion of the boundary between a tool and a friend. This push for “easy,” conflict-free relationships clashes with the Islamic value of the “moral search”—the hard work of growing our character and keeping our power to make real choices. Because these digital tools lack a real moral compass, they often fail to navigate the ethical and emotional complexities inherent in crises.³

A Tool for Learning vs. a Mirror for the Ego

Interestingly, the Qur’ān itself uses human-like descriptions of Allah , referring to the “Hand of Allah” [Surah Al-Fath: 48;10] or His “Eyes” [Surah Hud: 11;37]. These aren’t meant to define what God looks like, but are a teaching mercy; they make a “complex abstract morality” feel relatable so we can build a personal relationship with our Creator.

However, AI uses these human-like qualities for a very different purpose: to fake a friendship that has no real moral depth. When we treat a machine as a “companion,” we risk ignoring the sacred uniqueness of the human soul (rūh). While God uses these descriptions to pull us toward a higher authority, AI uses them to keep us comfortable in a simulated relationship that doesn’t ask anything of us.

While the story of Mūsa and Khidr [Surah Al-Kahf: 18:65–82] is a powerful example of mentoring, where the student is challenged by a perspective that shatters his own logic – the AI companion offers no such disruption. This interaction is life-changing precisely because it is difficult and pushes us to grow. In contrast, an AI interaction is “frictionless”. It acts as a mirror of the user’s own nafs (ego), and lacks the “otherness” necessary to develop true empathy. In essence, there is no conflict unless you start it, and the AI never pushes you to be a better person. 

The Atrophy of the Heart

“Real empathy and relationship skills involve learning how to handle disagreement and stand up to social pressure.” [PC: Schiba (unsplash)]

Without this independent pressure, our hearts can become weak. If our “growth” only ever reflects our own desires, we aren’t achieving tazkiyah (purification of the soul), but are instead stuck in a loop of telling ourselves what we want to hear.

Conclusion: Returning to the Community of Souls

In our tradition, well-being is more than just feeling “stress-free.” It is the active work of building God-consciousness (taqwa) through the “refining fire” of a real human community. We have to look past the “safe harbor” of a computer screen and return to the suhba (companionship) that truly matters.

To deepen this reflection within your own circles, consider using the following questions to spark a meaningful conversation about the future of our digital and spiritual lives:

Community Reflection Questions

1. In what ways have we started to prefer “frictionless” digital interactions over the “messy” reality of human community?
2. How can we reintroduce the “Khidr-like” disruption in our circles to ensure we aren’t just echoing our own nafs?
3. What practical boundaries can we set to ensure AI remains a tool for utility rather than a substitute for suhba?

Just as the human-like language of the Qur’ān is a bridge to a higher Truth, technology should only be a bridge to human connection, not a substitute for it. True well-being lies in the pursuit of haqq (truth) alongside other souls—a journey that requires a heart, a spirit, and a presence that no computer code can ever replicate.

Related:

– Faith and Algorithms: From an Ethical Framework for Islamic AI to Practical Application

– AI And The Dajjal Consciousness: Why We Need To Value Authentic Islamic Knowledge In An Age Of Convincing Deception

The post Digital Intimacy: AI Companionship And The Erosion Of Authentic Suhba appeared first on MuslimMatters.org.

What does every new Imam need to know about being an imam? What do you do if you’re in a small community with minimal resources? How do you manage joining a new community, learning the ropes, and not biting off more than you can chew? In this episode, Sh. Mohammad Elshinawy shares his advice for new imams, community building, and reflections on his own imam experience.

Shaykh Mohammad Elshinawy is a Graduate of English Literature at Brooklyn College, NYC. He studied at College of Hadith at the Islamic University of Madinah and is a graduate and instructor of Islamic Studies at Mishkah University. He has translated major works for the International Islamic Publishing House, the Assembly of Muslim Jurists of America, and Mishkah University.

Related:

Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi

The Rise of the Scholarly Gig Economy and Fall of Community Development

The post [Podcast] The Parts of Being an Imam They Don’t Warn You About | Sh Mohammad Elshinawy appeared first on MuslimMatters.org.

Muslims swept off the street by ICE, Somalis in Minnesota targeted by racism from the President of America, Palestinian activists illegally detained: post-Trump America is a hellish dystopia… yet one that many Muslims voted for.

In this episode of the MuslimMatters Podcast, Zainab bint Younus speaks to Imam Dawud Walid about the political and cultural pendulum swinging to the right after the leftist allyship of the 2010s, and the phenomenon of Muslims voting for Trump in the last election. She asks him about his book “Towards Sacred Activism” and what priorities Muslims need to keep in mind before choosing to engage with or seek allyship with political and cultural groups in the West. Are Muslims meant to be right-wing or left-wing? Tune into this episode for a deep dive into this contentious discussion.

Imam Dawud Walid is currently the Executive Director of CAIR-Michigan, member of the Imams Council of Michigan, and advisory board member of Muslim Endorsement Council (MEC) which is a national endorsement and support organization for Islamic chaplaincy. Imam Dawud has ijazaat in various disciplines of the Islamic sciences, has served an imam for many years, in addition to writing several books, authoring essays, and speaking at multiple institutions around the world.

Transcript:

Note: This transcript was generated and organized by AI, with potential for error. If you notice any errors, please let us know in the comments.

Zainab bint Younus:
Welcome to the Muslim Matters Podcast. Today’s guest is Imam Dawud Walid. Imam Dawud Walid is currently the Executive Director of CAIR Michigan, a member of the Imams Council of Michigan, and an advisory board member of the Muslim Endorsement Council, which is a national endorsement and support organization for Islamic chaplaincy.

Imam Dawud has ijāzāt in various disciplines of Islamic sciences, has served as an imam for many years, and has also written multiple books, authored many essays, and spoken at institutions around the world. Imam Dawud, welcome to the podcast. I’m really excited for this episode.

I recently read your book Towards Sacred Activism, which was originally published in 2018 and has come out again in a second edition fairly recently. This book came out at a unique time in Western Muslim history. The 2010s were characterized by a surge in Muslims—whether laypeople or religious leaders—engaging in social justice activism at local and national levels.

Could you summarize some of the main points of your book for our audience today?

Imam Dawud Walid:
First of all, thank you for having me on, and thank you to MuslimMatters for hosting this important conversation. Many beneficial articles and podcasts have been produced by MuslimMatters over the years, and may Allah bless and preserve this noble work.

With regard to the reasoning behind writing Towards Sacred Activism, it goes back quite a ways—about fifteen or sixteen years ago—when I was part of a fellowship at a major university on the West Coast of the United States. In that fellowship, there were Muslims from various backgrounds, and what I noticed was the rise of what people call “Muslimness” or “Muslim identity.”

People were getting involved in activism and community organizing, but instead of it being Qur’an- and Sunnah-centric—where being Muslim is a state of being—I began to see people treating “Muslim” as a quasi-ethnic identity that leaned toward progressive or far-left sensibilities.

If we look back at the year 2010, which was less than a decade after the tragedy of 9/11, the Republican Party was very overtly hostile to Muslims—not just in public policy, but in rhetoric. Then we had the unjust invasions of Iraq and Afghanistan, along with other domestic policies like the Patriot Act.

Many Muslims felt that, at least in the United States, their friends were with the party of the donkey. That produced a set of sensibilities that I viewed as not being in line with the Qur’an and the Sunnah. I truly believe that there can be no success for us in the dunya—much less in the ākhirah—if we go outside the ḥudūd, the boundaries set by the Sacred Law of Allah, as taught to us and directed to us by al-Ḥabīb al-Muṣṭafā Muḥammad ﷺ.

That is the origin of the book.

What I wanted to do in the book—and what I attempt to do—starting with asking my mentor, Imam Zaid Shakir (ḥafiẓahu Allāh taʿālā), to write the foreword, was to reset Muslims’ heartset—I use the word heartset instead of mindset—around what our priorities are.

As much as we want to see justice, ultimate and perfect justice exists only in the ākhirah. But we still do our best to try to create a better reality for all human beings, and especially for Muslims.

The book begins by defining what justice is according to Islamic theology and the Sacred Law—not simply adopting a Western-only, leftist-only, or neo-Marxist definition of justice. It then goes through the different aspects of enjoining good and forbidding evil—both as a communal obligation and, at times, an individual obligation—what those circumstances are, and what the consequences are for abandoning enjoining good and forbidding evil in the societies we live in.

I also discuss the adab—the etiquettes—of enjoining good and forbidding evil, because we do not believe that the ends justify the means. The objective has to be sacred, and the means have to be sacred as well, if we want any activism or community organizing to be pleasing to Allah.

I then discuss the differences between coalitions and alliances, based on the Qur’anic definition of awliyā’—how Allah describes who are true allies and who are not, according to the Qur’an.

After that, I touched on what was, at the time, one of the most prominent shubuhāt Muslims were dealing with in activist spaces: engagement with what is commonly called the alphabet agenda.

I addressed that, and then I ended the book with the importance of spiritual self-care.

That is the overall framework of the book. It was written as a primer, but I also designed workshops and classes around it. Each chapter corresponds to a class session where I go into more detail, answer questions, and receive feedback from participants.

I’ve taught this workshop in Canada—in Mississauga at SeekersGuidance when the book first came out—in the UK, here in the United States, in West Africa, and online in South Africa.

Zainab bint Younus:
That’s great to know. I love workshops and think they’re an incredibly underrated form of community education that we sorely need.

What I really appreciated about the book is that you don’t dismiss the entire concept of social justice—which we unfortunately saw as a reaction to what was happening at the time—but instead you keep the focus on the fact that seeking justice is part of the dīn.

It is a personal obligation for all of us to fight oppression and uphold justice—divine justice in particular, as you specified. I also appreciated how clearly you distinguished between allyship and joining a coalition for a specific cause.

You emphasize that when the goals of a cause align with Islamic ethics, it is something we should consider supporting. You give the example of the Prophet ﷺ speaking about Ḥilf al-Fuḍūl, the pact to uphold justice during the time of Jāhiliyyah. After Islam, the Prophet ﷺ said that if he were invited to join it again, he would.

This is significant because it involved the Quraysh—non-believers and pagans—yet the higher principles of the pact aligned with the values of the dīn.

What I’d like to explore further is something you pointed out regarding the expectation of reciprocal allyship. At the time, Muslims were often expected to support a wide range of causes in return for solidarity against Islamophobia or support for Palestine. This included indigenous rights, Black Lives Matter, feminism, and the LGBTQ movement.

That last issue, in particular, generated significant concern among Muslims—especially the distinction between advocating for civil rights versus normalizing what is considered a major sin in the dīn.

Your book is the only work I’ve seen that systematically lays out principles for Muslim activism while also explicitly addressing concerns around the LGBTQ movement. You discuss coalitions versus alliances, centering faith as a higher moral framework, and maintaining a clear religious identity.

You also provide practical advice on navigating real-life situations where activist Muslims interact with LGBTQ-aligned individuals—on campus, at protests, and elsewhere.

What advice from the book do you think still holds true today?

Imam Dawud Walid:
It was a touchy subject then, and it remains a touchy subject now. This is where moral courage comes in, as well as preserving our ʿizzah—our dignity and honor—through financial independence.

After that chapter was published, I was disinvited from speaking at some universities. The same thing happened to Dr. Yasir Qadhi—not because of homophobic comments, but because he urged caution on this issue. In one instance, Muslims aligned with leftist movements protested my presence and got me canceled.

In my own work, there was also grant funding that was cut off—one grant over two years—because of a stance we took in Michigan regarding controversial books being made available to children in Dearborn public schools. These books related to the alphabet agenda, and the issue made national news.

I mention these examples because moral courage and ʿizzah are closely tied to financial independence. I’ve said for years: who funds you, runs you.

One of the major problems in our community—especially in activist and political organizing spaces—is that many organizations are almost entirely funded by left-leaning foundations. This either incentivizes activists to promote those foundations’ views, or it silences them from taking Islamically principled positions out of fear of losing funding.

That is why I believe Muslims must investigate who funds the activists and organizations they support. This issue has been neglected for far too long.

Here in Michigan, we do not take money from left-leaning or right-leaning foundations. Independence matters. The Prophet ﷺ taught that the upper hand—the one that gives—is better than the lower hand that begs.

Imam Dawud Walid (continued):
We want to maintain our independence and not feel beholden to individuals or institutions that expect us to promote positions that contradict our dīn.

And it’s not just one issue alone. It’s not only the alphabet agenda. It’s an entire package of positions that come together. For example, the claim that “sex work is real work,” which pushes for the decriminalization of prostitution. The current mayor of New York, who is Muslim, supports decriminalization of prostitution.

It is also about having no restrictions on abortion in the second or third trimester without addressing the primary reasons abortions occur. The overwhelming majority of abortions in America are not due to rape or incest; they are due to zinā. That reality is rarely addressed.

Then there is the push to decriminalize drugs. So it’s not just one issue—it’s a whole bundle. What happens is that Muslims align with people who may be pro-Palestine, but those same activists then pressure Muslims to advance causes that Allah and His Messenger ﷺ have explicitly cursed.

There is no success in advancing anything that Allah and His Messenger ﷺ have cursed. Absolutely none.

Zainab bint Younus:
Absolutely. I think another major issue at the time—and one that still persists—is that there was very little room for nuance.

On one extreme, there were people who reacted to these very real problems by rejecting all social justice discourse entirely. Issues like housing insecurity, food insecurity, indigenous rights, or opposition to pipelines running through indigenous lands—causes that clearly align with Islamic ethics—were dismissed simply because they were perceived as “leftist.”

On the other extreme, the far left was saying that if you didn’t support every cause they promoted, you were no better than a far-right conservative.

And then, unfortunately, you had Muslims who allied with far-right conservatives who rejected everything outright and labeled it socialism or corruption.

It became nearly impossible to have principled conversations.

Now, I would argue that the pendulum has swung in the other direction. Especially after the Trump era—both his first election and the second—we are seeing more religious Muslims, including religious leaders, actively seeking alliance with right-wing movements.

Initially, this was framed as a response to pro-LGBTQ legislation, books in schools, Pride Month, and similar developments. But at the same time, these same right-wing movements have been responsible for increased Islamophobia and the direct targeting of Muslims—especially post–October 7 with regard to Palestine.

Before that, we saw immigration bans, Muslim bans under Trump, and more. Figures like Charlie Kirk and others have publicly made blasphemous and vile statements about Rasulullah ﷺ—classic Orientalist Islamophobia.

Yet we see Muslims making excuses for them, claiming it is necessary for the “greater good,” though that greater good is often undefined.

The argument usually defaults to “the left is worse,” even though some left-aligned causes are indeed incompatible with Islam, while others are not.

Islam is not right-wing or left-wing. Muslims are struggling to grasp that complexity.

Right now, Muslims are being targeted by ICE. We are seeing Somali communities terrorized by Trump’s rhetoric. Muslims are victims of this right-wing movement not just individually, but systematically.

It seems incredibly short-sighted—if not naïve—to believe that people who openly speak about wanting Muslims imprisoned or dead somehow share our values.

So what are your thoughts on this trend of Muslim leaders seeking alliance with the right? And can you also address the co-opting of the word “conservative”? Many Muslims assume that being religiously conservative translates to American political conservatism.

Imam Dawud Walid:
I still believe, based on my work on the ground, that the majority of Muslims in America who are politically engaged still incline toward the left or toward progressives. However, there has been a noticeable rise in Muslims leaning toward the right over the past few years.

I even have friends who hold this position—one of them is a scholar—who believes we should ally with the right because the left is morally corrupt.

At the root of this is a crisis of leadership and authority in our community.

For far too long, there has been insufficient collaboration between scholars and activists. People are talking at each other instead of with each other. There is a lack of coordination, and instead, we see fragmentation. It feels like a soft cold war within the American Muslim community.

This became very visible during the last election. I live in Michigan, and the cities of Dearborn and Dearborn Heights—both majority Muslim—voted for Trump. The mayor of Hamtramck, a Yemeni American Muslim, endorsed Trump, as did one of the well-known shuyūkh there, who is also Yemeni American.

Some people continue to excuse far-right figures who mock Rasulullah ﷺ. But we are prohibited from allying with anyone who mocks the Prophet ﷺ. We would never ally with someone who mocked our parents—yet Rasulullah ﷺ is more beloved to us than our parents.

Something is fundamentally wrong with how we approach activism and organizing.

We are not developing fiqh al-awlawiyyāt—a jurisprudence of priorities—based on the objectives of the Sacred Law. Instead, politics has become tribal.

Regarding conservatism: Allah describes this ummah as a middle community. The Prophet ﷺ taught that the best of matters are those in the middle. Imam al-Ghazālī, in Mīzān al-ʿAmal, explains moderation as avoiding both excess and neglect with respect to the Sacred Law.

We are not meant to be aligned with either the left or the right.

Muslims have been trapped in a political duopoly, believing that if we reject the donkey, we must embrace the elephant. But even symbolically, both animals are criticized in the Qur’an.

I remember reading Sūrat al-Jumuʿah during Ramadan and reflecting on how donkeys are used as a metaphor for people who carry knowledge without understanding. Likewise, the Companions of the Elephant are condemned.

We don’t need to label ourselves liberals or conservatives. Those labels belong to a political order that does not define us.

Zainab bint Younus:
What advice would you give to Muslims who believe that, no matter the issue, it is always safer or better to side with the right instead of the left?

I’ve seen Muslims align themselves with evangelical right-wing movements on issues like abortion, for example. Some say that because the left advocates abortion at any stage, Muslims should take the position that life begins at conception and reject even the commonly cited Islamic fiqh position of 120 days, except in extreme cases.

They argue that the right-wing position is closer to the dīn, especially since the right “believes in God.” Personally, I find this ironic because the Christian right’s conception of God is very different from ours, and involves shirk. Meanwhile, the far left often rejects belief in Allah entirely.

There is also a blind spot regarding hypocrisy. Many who promote “family values” on the right are later exposed as pedophiles, rapists, or sexual predators. There are repeated scandals involving far-right figures engaging secretly in homosexual behavior, while publicly condemning it.

Yet Muslims often overlook this, while being hypercritical of the left.

I believe we must be extremely cautious with both sides. We are not meant to be co-opted. We are meant to be our own ummah—moral leaders in society, not followers of false promises from either group.

What advice do you have for Muslims who feel that, regardless of the situation, siding with the right is always the correct choice?

Imam Dawud Walid:
You raised the issue of abortion, so I want to address that directly before returning to broader principles.

In the Mālikī school, once conception occurs, abortion is generally prohibited—this position is actually closer to the Catholic stance. However, all fuqahāʾ agree that if a woman’s life is in danger, abortion is permitted because the life of the living takes precedence over the unborn.

There is legitimate difference of opinion within our tradition. I studied the Mālikī school, and I do not believe Muslims must abandon their jurisprudential positions simply to conform to a majority opinion.

Politics, however, is a dirty game. When we vote or support candidates, much of this falls under ẓannī matters—speculative judgments. We are often choosing what we perceive to be the lesser of two evils.

There is a legal principle that the truly intelligent person is not the one who can distinguish between clear good and clear evil, but the one who can distinguish between two goods and choose the better, or between two harms and avoid the greater.

Sometimes, participation in society requires choosing the lesser of two harms.

It is possible to support a candidate who holds problematic positions while remaining clear about our priorities and the objectives of the Sacred Law. For example, someone might vote for a Republican in a local election due to concerns about public safety, school curricula, or fiscal responsibility.

In another race—state or federal—they might vote for a Democrat or a progressive, or even choose not to vote if they see no clear lesser evil.

This requires clarity on principles and commitment to principles over parties and personalities.

We also must allow space for disagreement. Many political matters are ijtihādī. Disagreement should be brotherly and sisterly—not accusatory. Unfortunately, in the last election, Muslims were labeling one another as sellouts or Uncle Toms.

Take Palestine as an example. We all agree the genocide is wrong. It is permissible to disagree about the means of addressing it.

Many people claimed it was an all-or-nothing issue. Yet both major parties support the Zionist regime at their core. Even figures like Bernie Sanders—whom some Arab Americans referred to as “Amal Bernie,” going so far as to make duʿāʾ for him—are atheists. That kind of behavior reflects a loss of principle.

We become so absorbed in labels that we forget who we are.

Sometimes the safest choice may be to vote only in local elections, or not vote in a particular race at all if harms appear equal.

But this requires nuance, discussion, and mercy among ourselves.

Zainab bint Younus:
The political context in the U.S. is especially difficult. I’m Canadian, so my perspective is different, but American politics tends to dominate global discourse.

I want to highlight something you said earlier about humility—being willing to admit when we are wrong.

Imam Dawud Walid:
Humility is critical. That is what tawbah is about.

I’ll give a personal example. I was one of the imams who supported abandoning Biden and then abandoning Harris, because I believed the Democratic Party could not take the Muslim vote for granted. I believed we had survived Trump’s first term and could survive another.

I voted for a third-party candidate and encouraged others privately to do the same—not from the minbar.

In retrospect, Trump is far worse now than in his first term. He is doing greater harm to society and to Muslims.

I am stating clearly on this MuslimMatters podcast: I made an error in that calculation.

The level of harm we are seeing now—ICE shootings, terrorizing Somali communities, increased support for the Zionist regime, talk of annexing Canada, occupying Greenland, supporting proxy wars like Yemen—this is worse.

I acknowledge that Trump is a greater harm than Kamala Harris. That was my misjudgment.

Zainab bint Younus:
I appreciate your honesty. I hope others reflect similarly.

Imam Dawud Walid:

To be clear, I did not vote for Trump either. I did not join pro-Trump Muslims in Hamtramck or Dearborn Heights, nor did I meet Trump over shawarma.

Zainab bint Younus:

My concern is the spiritual and intellectual health of Muslims—being repeatedly courted and co-opted.

What would you say are the top principles Muslims should keep in mind, both politically and beyond politics, when engaging in social change for the sake of Allah?

Imam Dawud Walid:
I would quote the former Speaker of the House, the late Tip O’Neill, who said that all politics is local.

It is okay for us to have disagreements about local priorities. Unity does not mean uniformity.

America is a very large country. I live in southeastern Michigan, where there are about 300,000 Muslims, and it is one of the densest Muslim populations per capita in the United States. The political environment here is very different from, for example, Dallas–Fort Worth, where there is also a large Muslim population and where Dr. Yasir Qadhi and Dr. Omar Suleiman are based.

Different states have different governors, different laws, and different pressures. In Michigan, for example, there have been attempts to label CAIR and even the Muslim Brotherhood as terrorist organizations—something that the governor does not have the authority to do under state law, and which is currently being challenged in court.

This is why it is essential for the intelligentsia of the community—those learned in Islamic law, those involved in activism and politics, attorneys, immigrants, and those born and raised here—to engage in shūrā, meaningful consultation.

The first principle must be the maqāṣid al-sharīʿah, the objectives of the Sacred Law.

At the top of those objectives is the preservation of dīn. After that comes preservation of life, preservation of intellect (ʿaql), preservation of wealth, and preservation of lineage (nasl).

As Muslims living in the West, our priority must be safeguarding our ability to transmit the dīn to future generations and to practice and propagate Islam.

According to Pew Research data from 2019, one out of every four people born into a Muslim family in America leaves Islam by adulthood. I believe the number is now closer to one in three.

That does not even include those who identify as “cultural Muslims” while rejecting matters that are maʿlūm min al-dīn bi-l-ḍarūrah—core beliefs whose rejection constitutes kufr.

This is an existential crisis.

Our funding priorities, institutional building, and political calculations should be shaped by this reality.

We must also understand levels of necessity within the Sacred Law:

• Ḍarūrī matters — absolute necessities (life and death)
• Ḥājī matters — strong needs that prevent hardship
• Taḥsīnī matters — matters that beautify life but are not essential

Using this framework from uṣūl al-fiqh, we should assess issues locally, nationally, and globally—not emotionally or reactively, but principled.

Unfortunately, many of our decisions today are driven by emotion, social media pressure, or whoever has the loudest microphone.

If we do not mature as a community and return to principled thinking grounded in the dīn, we will regress—regardless of how many doctors, engineers, or entrepreneurs we produce.

Degrees will not save us if our spiritual foundations collapse.

At the same time, this moment presents an opportunity. Americans have lost trust in nearly all institutions—the media, political parties, churches, corporations, even their jobs.

This is one of the greatest opportunities for daʿwah that I have seen in my lifetime.

But we must see ourselves as a people of mission—not as defensive minorities hiding under someone else’s umbrella, nor as people who retreat from society entirely.

If even 25% of Muslims in America could unite around shared principles—without requiring total agreement—we could have significant impact. The same applies to Canada, the UK, and Australia.

Zainab bint Younus:
We often underestimate how much guidance we already have in our own history—especially the sīrah.

Allah took a small, oppressed group and transformed them into a community that ruled vast lands with justice.

We also have countless historical examples of Muslim movements that emerged from severe oppression yet succeeded by holding firmly to faith, engaging difficult conversations, and committing to community building.

Turning back to our history is essential if we want to apply Islam meaningfully in the West.

What would be your final advice for Muslims who want to avoid being co-opted while still engaging in social and political change for the sake of Allah?

Imam Dawud Walid:
My advice has two interconnected parts.

First: truth is unified, but there is a hierarchy of knowledge. The highest form of knowledge comes from the Qur’an and the authentic, widely transmitted Sunnah.

Understanding objective truth requires literacy in Islamic law and uṣūl al-fiqh. Activism and community organizing should not be divorced from this knowledge.

This learning cannot be limited to a small scholarly class. Anyone involved in activism must have a baseline grounding in Islamic legal methodology.

Scholars are the inheritors of the Prophets. Activists must sit at their feet—not cherry-pick āyāt or aḥādīth to justify left- or right-wing political platforms.

Second: spiritual purification (tazkiyat al-nafs) is essential.

Dr. Sherman Abdul-Hakim Jackson often says, “The heart work is the hard work.”

We cannot build unity while egos run unchecked. Much of our division is not intellectual—it is spiritual.

We all agree that genocide in Palestine is wrong, that oppression of the Rohingya is wrong, that deportations are wrong. But diseased hearts prevent cooperation.

This is a problem of the heart, not the head.

History shows us the solution. During the First Crusade, Jerusalem fell and 70,000 Muslims were slaughtered within weeks. Muslims could not pray in al-Masjid al-Aqṣā for 98 years.

Yet Jerusalem was eventually reclaimed by Ṣalāḥ al-Dīn.

How?

Through revival, education in the dīn, and tazkiyah. It is said that half of Ṣalāḥ al-Dīn’s army were students of Shaykh ʿAbd al-Qādir al-Jīlānī, and the other half were influenced by the teachings of Imām al-Ghazālī.

Arabs, Persians, Africans followed a Kurdish leader because hearts were purified and united.

That is the work we must prioritize.

Hard work is the hard work. I’ve spoken about this often, especially since the genocide in Gaza began. During the First Crusade, Jerusalem was taken, and according to Ibn al-Athīr, 70,000 people were killed within five weeks. That number is comparable to what we’ve seen in the first weeks of this most recent genocide—except the Crusaders didn’t have bombs, helicopters, white phosphorus, or cluster munitions.

Muslims were barred from praying in al-Masjid al-Aqṣā for 98 years.

Yet those who were slaughtered and humiliated eventually reclaimed Jerusalem. How? Through revival, through education in the sciences of the dīn, and especially through tazkiyat al-nafs.

It is reported that roughly half of Ṣalāḥ al-Dīn’s army came from the educational legacy of Shaykh ʿAbd al-Qādir al-Jīlānī al-Ḥanbalī (raḥimahu Allāh), and the other half from the intellectual and spiritual influence of Abū Ḥāmid al-Ghazālī.

You had Arabs, Persians, and Africans united under a Kurdish leader. They did not say, “We must be led only by someone from our ethnicity.” Their hearts were purified, and they followed righteousness.

This is the priority for us today.

May Allah purify our hearts, grant us gratitude, guide us as an ummah, and unite us as brothers and sisters in faith.

Zainab bint Younus:
Āmīn. JazakAllahu khayran for your advice, your reflections, and for sharing your experience and wisdom with us.

I truly appreciate this conversation and the time you took to engage with these difficult but necessary topics.

For Muslims in the West—and indeed Muslims everywhere—it is critical that we reflect on the role each of us plays in the revival of the ummah. Our priorities cannot be selfish, nor can they be partisan in the sense of allowing ourselves to be co-opted by political groups for their own agendas.

We must consistently return to what Allah asks of us in every aspect of our lives—beginning with our families, especially given the alarming number of Muslim children who drift away from the dīn.

We ask Allah to guide us all back to Islam and to strengthen us upon it, so that we may become an ummah of positive change—bringing others to Islam not only through ritual observance, but through embodying the holistic ethos of the dīn.

That means improving society as a whole: eradicating poverty, addressing food insecurity, supporting struggling families, defending the rights of immigrants and refugees, and addressing the social ills that affect Muslims and non-Muslims alike.

We are not meant to live in silos, focused only on ourselves. Islam obligates us to care for our neighbors and the broader society in which we live.

Thank you again, Imam Dawud, for joining us.

To our listeners: I strongly recommend picking up Towards Sacred Activism. It provides a valuable framework for navigating these issues—whether you’re reading the news, engaging with peers on campus, participating in masjid discussions, or having difficult conversations with family members.

Check out MuslimMatters daily at muslimmatters.org.
Thank you for listening, and we’ll see you next time, in shāʾ Allāh.

As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh.

Related:

Podcast: Priorities and Protest | On Muslim Activism with Shaykhs Dawud Walid and Omar Suleiman

Holding Onto Prophetic Etiquettes When Protesting: Encouragement And Advice For Muslim Human Rights Advocates

The post [Podcast] Should Muslims Ally with Conservatives or Progressives? | Imam Dawud Walid appeared first on MuslimMatters.org.

This study proved that – unsurprisingly – sandwich generation carers are at a greater risk of mental health struggles and need support. 

Equity In Eldercare

In my youthful naivete, I strongly believed that when it came to looking after one’s ageing parents, it had to be distributed equally according to the number of children. By my logic, if an elderly couple had four children, then all four of them had to take turns to look after their parents. Only children have the responsibility of caring for both ageing parents with no siblings to lean on, except for a loving and supportive spouse, if they have one.

Many decades later, I have come to realize that no matter how many children there are in a family, except in rare circumstances, the bulk of eldercare usually falls on one adult child and his/her spouse and children. One of my friends, a Malaysian cardiologist who encounters many ageing elders, echoes seeing the same thing in her clinical practice across both Muslim and non-Muslim families.

The rise of individualism in today’s world is probably a driving force in elder neglect. When families lived closer together, the norm was for all children to help in the care of their elders. With the rise in economic migration and diaspora Muslim communities, the elders who did not move with their children are often left behind in their old age. 

Cultural Expectations vs Islamic Obligations

There seem to be many cultural “myths” when it comes to caring for elders. In Malaysia, where I live, the responsibility for eldercare often lies with adult daughters, even if families have sons. This may be due to the strongly matriarchal society and women often being the main income earners. In other parts of the world, the emphasis is on adult sons looking after their parents, even if they also have daughters. Desis have an expectation of the eldest son caring for his parents, when the actual work gets shifted onto his wife. 

The reality is this: Islamically, eldercare responsibility lies on all adult children, regardless of gender. Caring for one’s parents is a fardul ‘ain (individual responsibility), and not a fardul kifayah (communal responsibility). One child caring for an ageing parent does not lift the responsibility from other children.

An Unfortunate Bias

“The reality is this: Islamically, eldercare responsibility lies on all adult children, regardless of gender.” [PC: Raymond Yeung (unsplash)]

Caring for her in-laws is not her Islamic obligation – her obligation is to care for her husband, children, and her parents! Undoubtedly, she will be rewarded for caring for her in-laws, but once again, that is not her obligation. A daughter-in-law caring for her husband’s parents is a recommended act which is not lost on Allah . 

However, it’s important to realize a burnt-out daughter-in-law will be less likely to fulfil her actual obligations: her husband and children. May Allah guide and have mercy on all of our families, and help us all do better.

No Easy Answers, But Everything Is From Allah

When it comes to equitable eldercare, there is no one-size-fits-all solution for families who are spread throughout the globe. Even with all adult children in the same city, eldercare is probably not distributed equitably either. Someone will have to sacrifice something for an unknown period of time.

In the best case scenario, all adult siblings step up in their best ways possible, put their differences aside, and work as a team to care for their ageing parents. Sadly, this is not always the case. When eldercare is left to only one adult child and his/her household, it can be so frustrating to ask for help, only to have minimal response from other siblings. 

What helps is always turning to Allah and making choices that align with His Pleasure. If you are bearing the load of eldercare, please know that this is a sign of Allah’s Love and honouring of you, through service to your elderly parents. Their dua’s for you will bring about tremendous goodness to you – even if it may not be immediately apparent.

Tips For Making Eldercare Easier

If you are the main carer for both elders and young children, here are some tips that may help:

1) Build a strong support network: Nobody can look after elders or children on their own without burning out, let alone when looking after both age groups! Please don’t wait until you are on the brink of a mental breakdown, but rather proactively have a conversation with family and/or loved ones, and discuss how everyone can help support you in caring for the elders under your care.

2) Build in breaks: Try your best to build in regular daily, weekly, monthly and yearly ‘pressure release valves’ – for lack of a better term. When family comes to visit and spends quality time with your ageing elder, use that opportunity to rest and recharge.

3) Elder vacations: Before elders struggle with more severe health issues, arrange for them to go for a holiday in another adult child’s household. Even if they might be reluctant to leave their comfort zone, this break will give a much-needed respite for the main household of carers.

4) Acceptance: Sadly, as health issues often worsen in old age, there will come a time when ageing parents will no longer be able to travel. This is the time for them to be visited and cared for, especially by adult children who live far away or are absent for other reasons.

Imam Ahmad narrated that Usamah bin Sharik (may Allah be pleased with him) said, “I was with the Prophet Muhammad (Alla when the Bedouins came to him and said, ‘O Messenger of Allah, should we seek medicine?’ He said, ‘Yes, O slaves of Allah, seek medicine, for Allah has not created a disease except that He has created its cure, except for one illness.’ They said, ‘And what is that?’ He said, ‘old age.’” [Ahmad, Tirmidhi, Abu Dawud]

Conclusion

Marriage is a lifelong commitment that not only includes the care and raising of children, but also the care and burying of elders. When families were closer together and Islamic values were more prevalent, discussions around eldercare weren’t even necessary among siblings. Elders were cherished and cared for by their adult children and grandchildren until the end of their long and blessed lives.

Now, there needs to be a revival of more intentional conversations around eldercare, especially with the rise of individualism and the cultural bias that expects only eldest/youngest sons to do the heavy lifting. Every single adult child has a role to play, even if it’s inconvenient. The door of service to our elders is a golden opportunity that only lasts for as long as they are with us in this dunya. Once they pass away, that door closes, never to be opened again.

Related:

– Avoid Financial Elder Abuse Through Islamic Principles

– Restoring Balance In An Individualized Society: The Islamic Perspective on Parent-Child Relationships

The post The Sandwich Carers: Navigating The Islamic Obligation Of Eldercare appeared first on MuslimMatters.org.

The seminary’s founder, Amin Kholwadia, issued an official statement  in felicitation with “the Eternal Faḍl’ of Allah , and with the timeless acceptance of our great Master, Muhammad (may Allah shower His blessings on him), with the selfless effort and dedication of our board and the accreditation committee and with the invaluable support of our entire staff and patrons.” Kholwadia founded Darul Qasim at Glendale in 1999.

The two departments for which Darul Qasim has been granted the license to give Master’s degrees are those of Islamic Law, chaired by Hisham Dawood, and Theology, chaired by Volkan Yildiran. Firas Khateeb, who teaches Islamic History at the seminary, commented: “I’m thankful every day for being part of this institution.”

The licensed Master’s courses are scheduled to begin in the autumn of 2026.

 – by Ibrahim Moiz for MuslimMatters

Related:

– From The Chaplain’s Desk: Serve Others, Seek Knowledge, And Study The Quran

– Why Studying And Teaching Aqidah is Necessary for the Ulama And Students of Knowledge

The post Darul Qasim College Given License To Grant Master’s Degrees appeared first on MuslimMatters.org.

Here at MuslimMatters, we published around 250 articles and podcasts: from timely current affairs pieces to community updates from across the world, from Islamic book reviews to investigative articles, from deep-dives into Islamic history, to of course, faith-led discourse around various modern-day themes.

Just in case you missed out – or even if you wouldn’t mind a re-read! – we’ve put together a roundup of articles that most piqued our readers’ interests over the past year.

We give you: The MuslimMatters Readers’ Choice Most Popular Articles From 2025:

THE TOP THREE

1.

Over 85 Muslim Scholars, Leaders And Institutions Say Muslim Nations Can Take “Concrete Action” To End Gaza Genocide

2.

Pro-Israeli Dating Company Quietly Buys Out Popular Muslim Marriage App

3.

The Fiqh Of Vaginal Discharge: Pure or Impure?

 – Islam & Spirituality

The Perspective of Khalwa from the Quran and Sunnah: Advice For Modern Day Interactions

My Rabb Will Never Abandon Us: A Personal Journey Through Love, Loss, And Tawakkul

The Muslim Woman And Menopause: Navigating The ‘Invisible’ Transition With Faith And Grace

 – Society

MuslimMatters Still Stands With Imam Nick

Beyond Badr: Transforming Muslim Political Vision

The Expansion Trap: Why Mosques Are Struggling Despite Fundraising

 – Life

Money And Wealth In Islam : The Root Of All Evil?

Is Your Temu Package Made With Uyghur Forced Labour?

10 Lessons After 10 Years Of Marriage

 – Culture

The Promise of SAIF: Towards a Radical Islamic Futurism

A Prayer On Wings: A Poem Of Palestinian Return

K-Pop Demon Hunters: Certainly Not for Kids

 – Current Affairs

The Elon Musk Anti-Islam Crusade

American Patriotism and Israel – How Should Muslims Navigate the Two?

Is Syria’s New President The Type Of Political Leader Muslims Have Been Waiting For?

 – Podcasts

[Podcast] The Power of Du’a: A Game Changer

Islam, Decoloniality, And Allamah Iqbal On Revolution

[Podcast] How Sports Gambling is Destroying Muslim Men | Omar Usman

 – Special Mention

In the midst of everything else that we published, a special shout-out has to go to Moonshot: the riveting and beautiful Islamic short story series (by our very own Wael Abdelgawad!) that saw us through the year, having us eagerly waiting for Sundays for the next chapter to be published.

Moonshot: A Short Story [Part 1]

And finally, a great, big jazakAllahukhair to all of our readers, both loyal and new. Please do keep commenting, sharing, and of course, reading!

Related:

The MM Recap – 2024 Reader’s Choice Articles

The MuslimMatters Ramadan Podcast Playlist 2025

The post MM Wrapped – Our Readers’ Choice Most Popular Articles From 2025 appeared first on MuslimMatters.org.

Have you ever found yourself late at night with a question about your faith, scrolling through search results and forum posts, wondering which sources you can actually trust? It’s a modern dilemma in the timeless quest for knowledge.

However, in an age saturated with information, authenticity has become the scarcest commodity. This challenge is particularly acute for Muslims when seeking guidance on matters of belief, practice, and spirituality.

We live in an era where artificial intelligence is reshaping nearly every aspect of human life, from how we work and learn to how we seek meaning. The question isn’t if technology will touch our faith, it’s how. This article explores the intersection of Islamic Ethics and Artificial Intelligence (AI), the current state of innovation in the Muslim world, and finally examines Ansari Chat as a case study in how these ethical principles can be translated into code.

Navigating AI Through the Lens of Islamic Ethics

AI is growing fast, promising incredible benefits but also raising complex ethical questions. For Muslims, this necessitates a careful evaluation of how AI aligns with faith and values.

Islamic scholars and institutions, including the International Islamic Fiqh Academy (IIFA), Al-Azhar’s Islamic Research Academy, and the Muslim World League, are already actively debating these issues. In the West, the Assembly of Muslim Jurists of America (AMJA) has centered its 2026 Imam’s Conference around this very topic. These institutions draw on centuries of Islamic legal reasoning to ensure AI serves the common good (maslaha) while protecting the higher goals of Islamic law (maqasid al-shari‘ah).

To be clear, the goal is not to reject AI, but to provide frameworks that ensure the technology reflects the values of justice, compassion, and accountability. The real challenge is not whether Muslims should use AI, but how to use it responsibly while avoiding harm (darar).

The Current State of Islamic AI Innovation

Before diving into specific ethical frameworks, it is important to recognize that the “Islamic AI” sector is already bustling with innovation. The landscape is rapidly expanding beyond simple chatbots. We are seeing:

• Quranic Verification: Apps like Tarteel are using voice recognition AI to correct recitation in real-time, aiding in memorization (hifz).
• Islamic FinTech: AI-driven robo-advisors are being trained to screen stocks for Shari’ah compliance, automating complex financial rulings.
• Personalized Learning: Education platforms are utilizing large language models (LLMs) to tailor Islamic curricula to the specific level and school of thought (madhab) of the student.

However, this rapid innovation is not without risk. Without ethical guardrails, these tools can inadvertently amplify bias, commodify sacred knowledge, or present hallucinated information as religious fact. This is why a robust ethical framework is not just theoretical—it is an urgent necessity for developers.

Core Islamic Principles for AI

Islamic ethics is not a fixed rulebook; it is a living system that guides moral choices. When applied to the development and use of AI, four key principles stand out:

“The real challenge is not whether Muslims should use AI, but how to use it responsibly while avoiding harm (darar)” [PC: Masjid Pogung Dalangan (unsplash)]

1. Protecting the Higher Goals of Shari‘ah (Maqasid al-Shari‘ah): These include protecting faith (din), life (nafs), intellect (aql), family (nasl), and property (mal). Every AI system should be judged on its impact here. For example, generative AI that produces deepfakes threatens the intellect and social cohesion, whereas AI used in medical diagnosis actively protects life.
2. Justice (‘Adl) and Fairness (Qist): Islam mandates fairness. Training data often reflects historical social inequalities. If an AI used in hiring or credit scoring is trained on biased data, it perpetuates injustice. Technologists have a duty—each according to their capacity—to audit systems and remove these biases.
3. Trustworthiness (Amanah) and Responsibility (Mas‘uliyyah): Humans are entrusted (khalifah) with stewardship of the earth, including technology. Developers must build AI that is safe and transparent. Crucially, responsibility cannot be outsourced to a machine; humans remain accountable for the AI’s effects. This also extends to environmental stewardship, considering the massive energy resources required to power data centers.
4. Striving for Excellence (Ihsan): Ihsan means doing the best one can, as if in God’s presence. In software development, this means going beyond bare functionality to create technology that is beautiful, efficient, and truly beneficial, rather than predatory or addictive.

AI and Religious Rulings (Fatwas)

A critical distinction must be made regarding religious authority. While AI can search the Qur’an and Hadith faster than any human, the IIFA and Al-Azhar agree: AI cannot replace a human jurist (faqih).

Key reasons AI cannot replace human jurists include:

• Understanding the Spirit of the Law (Fiqh): Legal rulings require nuance and moral insight, not just pattern recognition.
• Understanding Real-Life Context (Waqi‘): A ruling must fit the specific situation, culture, and needs of the person asking. 
• Spiritual Insight (Taqwa and Basirah): Fatwas come from a life of faith, study, and devotion. AI has no soul or spiritual consciousness.

AI excels at pattern recognition, but it lacks the soul and consciousness required for moral adjudication. It is a powerful research assistant, not a scholar.

A Simple Ethical Framework for Users

For the everyday Muslim engaging with these tools, the following guide ensures responsible usage:

• Verify and Validate: Treat AI output as a starting point. Always cross-reference with the Qur’an, authenticated Hadith, and qualified scholars.
• Clarify Intention (Niyyah): Use AI for learning and solving problems, never for deception, finding “loopholes,” or generating deepfakes.
• Recognize Limits: AI is a tool, not an authority. It is fallible.
• Promote Good: Use AI to spread beneficial knowledge, while avoiding the spread of unverified information.

Perhaps one simple way to reflect on the use of AI is on the collective good (ummatic welfare). We should ask not only, “What can AI do for me?” but also, “What can AI do for the whole Muslim community?” In his article on Ummatic Soft Power, Ashraf Motiwala emphasizes how the use of AI will influence the future of the ummah: “Ummatic soft power must therefore operate on three fronts: (1) developing substantive Islamic perspectives on AI ethics; (2) influencing global discourse such that these perspectives are seen as viable and attractive; and (3) implementing them in actual technologies, through ummatic research labs, ethical standards, and applied AI platforms.” The consequence of this is that AI should be seen as a means of helping Muslims with the issue of revival, unity, and good governance.

By applying these principles, Muslims can ensure technology becomes a tool for ummatic welfare—helping with revival, unity, and good governance—rather than a source of confusion.

Operationalizing Ethics: The Case of Ansari Chat

How do these high-minded principles look when translated into actual code? One prominent attempt to answer this is Ansari Chat. Led by Dr. M. Waleed Kadous, Ansari serves as a useful case study in how to bridge the gap between Islamic scholarship and Silicon Valley engineering.

The project began in 2023 with a “proactive” philosophy. Rather than waiting for big tech companies to build Islamic tools as an afterthought, the Ansari team asked: What if the community shaped the technology to serve its unique values from the very beginning?

Transparency as Trust (Amanah)

The first ethical decision the project made was regarding trustworthiness (Amanah). In a landscape dominated by proprietary “black box” algorithms, where the decisions made by the developers are hidden, the Ansari team committed to being open source. 

This was a strategic ethical choice. For a tool dealing with sacred knowledge, the community needs to know how the answers are derived. Open source acts as a “public recipe,” allowing scholars and developers to inspect the code, verify the sources, and ensure there are no hidden agendas. This transparency builds a relationship of trust that proprietary models cannot easily match.

The Technical Fight Against Hallucination

“The community response suggests a hunger for tools that respect religious context.” [PC: Zulfugar Karimov (unsplash)]

Applying the principle of accuracy and verification, the evolution of Ansari highlights the technical challenges of “Islamic AI.” Early versions, like many LLMs, were prone to “hallucinations”—sounding confident while being factually incorrect.

To address this, the team shifted from a simple chatbot model to a Retrieval-Augmented Generation (RAG) system. In simple terms, this gives the AI an “open-book test.” Instead of inventing an answer, the AI must first look up relevant facts from a trusted database—including the Qur’an, Hadith collections, and extensive Fiqh encyclopedias—before formulating a response.

This shift drastically reduced inaccuracies. Furthermore, later iterations introduced citations, ensuring that answers include verse numbers and links to original texts. This feature supports the user’s duty to verify and validate, empowering them to check the primary sources rather than blindly trusting the machine.

Impact and Utilization

The community response suggests a hunger for tools that respect religious context. By mid-2025, data showed that users were not just asking for trivia; they were asking about Fiqh (Islamic law) and Deen/Dunya balance. The tool has been accessed in over 20 languages, highlighting the global demand for accessible knowledge.

However, the project explicitly respects the boundaries of authority. It is designed to provide information and context, but stops short of replacing the scholar in complex, personalized rulings, aligning with the consensus of the IIFA and Al-Azhar mentioned earlier.

Conclusion: An Ecosystem of Ethical Innovation

Ansari Chat, as an example, acts as a proof of concept for a broader vision: an ecosystem of Islamic AI. Whether through integrating with educational curricula, supporting local adaptations like Tanyalah Ustaz in Malaysia, or developing tools for academic research, the goal is to plant a “forest” of innovation.

The story of Ansari demonstrates that technology does not have to distance Muslims from tradition. When built with Ihsan (excellence) and Amanah (trust), AI can function as a bridge, making sacred knowledge more accessible and verifiable. It offers a blueprint for the future: a generation of Muslims who are not just consumers of technology, but architects of it, ensuring the digital age is navigated with faith, responsibility, and moral clarity.

Related:

– AI And The Dajjal Consciousness: Why We Need To Value Authentic Islamic Knowledge In An Age Of Convincing Deception

– The Promise of SAIF: Towards a Radical Islamic Futurism

The post Faith and Algorithms: From an Ethical Framework for Islamic AI to Practical Application appeared first on MuslimMatters.org.

In today’s increasingly individualized society and entitlement-driven culture -shaped heavily by Western ideals of autonomy and self-fulfillment- a worrying trend has emerged: many young people have come to see their parents not as figures of reverence, guidance, and gratitude, but as service providers; even well into adulthood. This shift is particularly visible in children who, while benefitting from years of care and sacrifice, respond with entitlement or neglect. Some even say, “We didn’t ask to be born, it was your choice!” This perspective, although widely normalized in modern Western discourse, is deeply misaligned with the values and principles of Islam.

The Islamic Understanding of Parent-Child Relationships

Life as a Divine Trust

Islam offers a profoundly different understanding of the parent-child relationship; one rooted in divine purpose, obedience, and honor. Contrary to the notion that parents choose to bring children into the world, Islam teaches that it is Allah Who creates life and chooses its circumstances. He says in the Qur’an:

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He gives to whom He wills female [children], and He gives to whom He wills males.”
[Surah Ash-Shuraa 42;49]

The arrival of a child is not merely a human decision—it is a manifestation of Allah’s Will. The argument “we didn’t ask to be born” overlooks this spiritual truth. Children are not random by-products of human desire but are sacred trusts (amanah) from Allah , and parents are the vessels through which Allah’s Decree is fulfilled.

Obedience to Parents as a Divine Command

In Islam, obedience to parents is not a personal choice—it is a divine commandment. The Qur’an establishes this in clear terms:

“And your Lord has decreed that you not worship except Him, and to parents, [show] excellent treatment. Whether one or both of them reach old age [while] with you, say not to them [even] ‘uff’ and do not repel them but speak to them a noble word.”
[Surah Al-Isra; 17:23]

The prohibition of even uttering “uff”—a mild sign of frustration—shows how seriously Islam regards the dignity of parents. Islam does not tie this obedience to whether parents are perfect, modern, educated, or emotionally ideal. It is a matter of obedience to Allah and a sign of piety.

The Prophet ﷺ also listed disobedience to parents among the gravest major sins, placing it alongside shirk (associating partners with Allah ):


“Shall I not inform you of the biggest of the major sins?” They said, “Yes, O Allah’s Messenger!” He said, “To associate others with Allah and to be undutiful to one’s parents…”
[Bukhari and Muslim]

When Parents Are Imperfect

And what about those who say, “My parents don’t understand me. They’re too harsh. They weren’t perfect.” To such people, Allah presents us with one of the most profound and emotionally rich stories in the Qur’an: the story of Prophet Ibrahim and his father, Azar.

Azar wasn’t just a difficult parent. He was an open enemy of the truth. He built idols with his own hands and forced his son to conform to the same false religion. He didn’t just disagree with Ibrahim’s faith—he threatened him. He rejected his dawah and even said:

“If you do not desist, I will surely stone you. So leave me alone for a prolonged time.” [Surah Maryam; 19:46]

Why is this story in the Qur’an? It’s not just for bedtime storytelling.

Every word in the Qur’an is deliberate. There are no filler verses. So, when Allah preserved this conversation between father and son for over 1,400 years, it’s not for entertainment—it’s for transformation.

Have we taken the time to reflect? His example demonstrates that Islam does not permit disrespect, rebellion, or cruelty toward parents—even when obedience cannot be maintained. In most family situations, parental shortcomings do not resemble Azar’s extremity. The Qur’an instructs believers to continue accompanying their parents with kindness and patience, even amid disagreement, so long as no sin is involved:

“But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Surah Luqman; 31:15]

Within a Muslim family ethics framework, coping with parental conflict involves maintaining adab, engaging in respectful dialogue, practicing sabr, and making duʿāʾ for guidance and reconciliation. 

Proactive Obedience as a Virtue

Moreover, the Prophet ﷺ described the most virtuous child as the one who serves and cares for their parents before being asked.

In one narration, three men were trapped in a cave and sought Allah’s help by mentioning their most sincere deeds. One man said he never fed his own children before feeding his elderly parents, even after a long day of work. His devotion was accepted, and the rock shifted. [Sahih al-Bukhari, no. 3465]. This powerful story illustrates the blessings that come from proactive, sincere obedience and care.

The Impact of Individualism on Parent-Child Relationships

“Many young adults are quick to point out their parents’ flaws but slow to recognize their sacrifices.” [PC: Nadine E (unsplash)]

Unfortunately, the culture of individualism has produced a generation that is often emotionally disconnected from its roots. Modern individualism prioritizes personal autonomy, self-fulfillment, and independence, often framing family obligations as burdens rather than responsibilities. Within this framework, relational sacrifices—especially those made quietly by parents—can become invisible or undervalued. As a result, many young adults are quick to point out their parents’ flaws but slow to recognize their sacrifices. Islam teaches that gratitude to parents is second only to gratitude to Allah :

“And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” [Surah Luqman; 31:14]

The entitlement culture has produced children who often consume more than they contribute, and who question the very people who sacrificed the most for them. But Islam calls us back to a sacred standard: a life of duty, compassion, and humility.

Restoring Balance Through Duty, Compassion, and Humility

Islam does not leave the parent-child relationship to culture or personal judgment—it elevates it to the level of ‘ibadah (worship). Obedience to parents is not optional; it is a spiritual duty. But this obedience is not blind servitude—it is a meaningful act that reflects humility before Allah and gratitude toward those through whom He gave us life. Just as prayer and fasting are acts of worship that earn reward, so too is every moment of kindness shown to one’s parents—even in the moments when it feels difficult.

Self-Reflection Questions for Youth

Ask yourself today:
Do I rush to help my parents the way I rush to answer my phone?
Do I speak to them with the same softness I use with strangers?
Do I honour them in private, or only when others are watching?

If we want to restore the balance eroded by individualism, we must revive these teachings—not just in books or lectures, but in our homes, hearts, and everyday behavior. A generation raised with these values will not only honor their parents—they will carry the legacy of Islam with dignity and grace.

And if you’re a young adult reading this—ask yourself: Am I writing a story that Allah will be proud of? Or one I’ll regret on the Day of Judgment? The answer lies not in grand gestures, but in the quiet, consistent choices we make every day.

Practical Ways to Honor Parents

Restoring balance begins with small, consistent actions. Here are a few ways youth can bring these teachings to life:

 – Begin by checking in on your parents daily, not out of obligation but out of love. Ask them about their day, seek their advice, and make them feel seen and valued.

 – Express gratitude openly—a simple “JazakAllahu khayran” or “thank you” softens hearts more than silence.

 – Offer acts of service without waiting to be asked—make them tea, help with chores, drive them to appointments, or assist with technology. These seemingly small gestures are weighty in Allah’s Sight.

 – Pray for them regularly, even when they are not present, for the Prophet ﷺ taught that a child’s dua for their parents continues to benefit them after death.

 – When disagreements arise, choose patience over pride; lower your voice, listen before responding, and remember that respect is a form of ibadah.

 – And finally, educate yourself and your peers—revive conversations in your circles about honoring parents, so that this forgotten sunnah becomes part of our generation’s identity once again.

The Urgency of Acting Now – Healing Families and the Ummah

One day, the voices of our parents will become memories—their footsteps in the hallway will fade, their advice will no longer be heard, and we will wish for just one more chance to serve them. Before that day arrives, let us honor them while they are still within reach. Let every message we send, every errand we run, and every word we speak be a sadaqah in disguise. The world tells us to chase independence; Islam calls us to embrace interdependence—with Allah , with our parents, and with our ummah.

If we, as the youth of today, can realign our hearts with these timeless teachings, we will not only heal our families but also mend the fractures of our ummah—one act of kindness, one softened heart, and one obedient prayer at a time.

Related:

– Podcast: The Rights of Parents vs Parental Oppression | Sh Isa Parada

– Family Relationships in Surah Maryam: IOK Ramadan Reflections Series #16

The post Restoring Balance In An Individualized Society: The Islamic Perspective on Parent-Child Relationships appeared first on MuslimMatters.org.

Discussions surrounding a wife’s obedience in marriage are often erroneous and misinformed. Certain scholarly articles online have wrongly attributed to the Hanafi madhhab (school of law) the claim that a wife must obey her husband in all permissible matters; whether something as significant as serving his parents or as trivial as replacing a shampoo cap. This article will explain why such claims are incorrect and will clarify the Hanafi school’s actual position using the most authoritative and widely relied upon books of the school.

When a well-seasoned ustadha—who has been serving and educating women for over two decades—approached me with questions about a wife’s obedience, I was dismayed to find that her understanding and research stemmed from the same online articles. This begs the question: If those who dedicate their lives to educating and supporting women still hold misconceptions about such a fundamental matter, how can we truly serve our sisters?

Fiqh, the Sunnah, and our Dīn are our greatest sources of empowerment; we must reclaim them through sound knowledge and take them from those grounded in authentic scholarship.

Important Points to Keep in Mind

Firstly, it was a challenge to write this article in a way that stays true to scholarly, fiqh-based discussions while considering sisters from all walks of life—especially those who have been wronged through misapplication of the fiqh. Additionally, as someone who teaches a six-month course dedicated to expounding these issues, it is of the utmost importance to me that they are given the attention they deserve—something this article alone cannot fully accomplish. Hence, it is important to acknowledge its limitations: this is merely a technical study on the topic of obedience, not a reflection of Islamic marriage as a whole.

Secondly, before discussing the details of obedience in marriage, it is essential to remember that all rulings in fiqh are subject to the broader maxims of the Sharīʿah (qawāʿid fiqhiyyah) and the principles of usūl al-fiqh. This means that rulings are not absolute in every situation but must be applied within the correct context.

For example:

• A wife does not need her husband’s permission to leave the house if staying poses a threat to her safety.
• She is not obligated to engage in intimacy if it would cause her harm.

These exceptions and others are explicitly mentioned in classical fiqh texts, and demonstrate that Islamic law always considers necessity (ḍarūrah) and harm (ḍarar) when applying rulings. Understanding these nuances ensures that we do not misapply legal rulings in ways that contradict the broader objectives of the Sharīʿah (maqāṣid al-Sharīʿah), which emphasize the preservation of essential interests—religion (dīn), life (nafs), intellect (ʿaql), lineage (nasl), and wealth (māl)—together with consideration of human capacity and the prevention of harm.¹

Lastly, as this article focuses solely on the issue of obedience, it does not address a wife’s rights in marriage. Women have rights parallel to and in addition to those of their husbands. Just as a husband has the right to intimacy, so does his wife. She also has the right to privacy and personal space, free from anyone who annoys or harms her. In practice, this means that a husband must ensure his wife’s comfort and consent before bringing guests into shared spaces within the home. These are a few examples, and a comprehensive treatment of a wife’s rights requires deeper exploration beyond the scope of this article.

With these points in mind, we begin the topic at hand: 

Our Beloved Prophet ﷺ said, “If a woman prays her five prayers, fasts her month, guards her chastity, and obeys her husband, she will be told: Enter Paradise from whichever of its gates you wish.”²

This and other narrations like it have been understood literally to mean a wife must obey her husband’s every request. However, fiqh is taken from fuqaha (the jurists/scholars of fiqh) and hadith from muhadithoon (scholars of hadith)³. So, what is the ruling of obeying one’s husband according to the jurists? 

When we go back to the books of fiqh (Islamic law), we find that obedience to the husband is very specific and can be summarized in two points: 

1. Intimacy and what it entails;
2. Permission to leave the house.

According to the Hanafi school, these are the only domains in which obedience is required. The following discussion presents the textual evidence from authoritative Hanafi works that establishes this position.

I. Intimacy

Zayn al-Din ibn Ibrahim ibn Nujaym al-Misri, a distinguished Hanafi jurist, outlines the limits of a wife’s obedience in his authoritative work Bahr al-Ra’iq (The Clear Sea)⁴. He says: 

“…a woman is not obligated to obey her husband in everything he commands. Rather, obedience is required only in matters of marriage (nikah) and its related aspects, especially if his command would cause her harm…”⁵

Obedience, therefore, is obligatory only in marriage-related issues. “Marriage” here—i.e., nikāḥ as used by the jurists—“is used literally for sexual relations.⁶” In other words, in the language of fiqh, the word nikāḥ refers to sexual relations, not merely to the contract or to marriage in general. This is further confirmed in Ibn ‘Abideen’s Hashiyah:

“[Sexual relations] is the meaning of [the word nikāḥ] in the Sharīʿah and in the language.⁷” 

This is demonstrated by the fiqh rulings. For example, it is imperative to seek the husband’s permission when he is home, and the wife wants to fast a nafl (optional) fast, as this may come in the way of his desire for intimacy. Also, if he asks her to take a ghusl (the obligatory purificatory bath) upon completion of her menstruation in order to be intimate, it would be obligatory upon her to do so, as this relates to his right to intimacy.

The aforementioned explicit text (nass) from the Bahr qualifies all general texts on a wife’s obedience in the Hanafi school. Accordingly, the Hanafis interpret all hadith narrations on a wife’s obedience as referring specifically to intimacy-related matters. 

Likewise, this is affirmed in other major Hanafi works. In Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ (The Marvels of the Crafts in the Arrangement of the Legal Codes), Abū Bakr b. Masʿūd al-Kāsānī (d. 587 AH/1191 CE) says in the chapter on the legal consequences of the marriage contract: 

“Section: The obligation of a wife to obey her husband if he calls her to the bed.

(Section): Among [the legal rulings of marriage] is the wife’s duty to obey her husband if he calls her to the bed.⁸”

Al-Kāsānī is known for the meticulous detail of his legal analysis. By qualifying obedience specifically to the instance when a wife is called to the marital bed, he indicates that obedience is not intended to be absolute in all matters. Had he understood it as general, he would have simply stated, “Among the consequences of the marriage contract is the wife’s obedience to her husband,” without mentioning any such qualification.

A question may arise here: what about the many other texts that speak of obedience in general terms? Why set those aside in favor of this more specific understanding?

This approach precisely follows the guidelines for issuing fatwas (legal edicts). Muhammad Amin ibn ‘Umar ibn ‘Abideen (d. 1252 AH/1836 CE), known as the “Seal of the Scholarly Verifiers” (خاتم المحققين), outlined these principles in his work ‘Uqud Rasm al-Mufti (The Treatise on the Duties of the Muftī), stating explicitly: “… specifying something in textual transmission implies the negation of anything beyond it.⁹” 

This means that when an authoritative text qualifies, or places conditions on a general ruling, that qualified ruling becomes the main and definitive position of the madhhab (legal school). It must then be applied consistently, even to other texts that discuss the issue in broader or more general terms.

Hence, no one can argue here that these few texts may not specify the more general texts, as the Bahr al-Raa-iq is an authoritative text and the rules of issuing fatwa (i.e., a formal legal opinion) dictate that this understanding/qualification of obedience is therefore applied to all texts in the Hanafi school¹⁰.

II. Permission to Leave the House 

A wife’s obligation to remain in the home unless given permission by her husband to go out is closely connected to the obligation of intimacy, as it is regarded as a means of fulfilling that right.

Imam al-Haskafi says in his al-Durr al-Mukhtar: 

“There is no financial maintenance (nafaqah) for the woman who leaves [her husband’s] house without right…”¹¹

This ruling establishes that if a wife leaves the home without justification, she forfeits her financial rights as a wife, since marital maintenance (nafaqah) is provided in return for her physical presence in the marital home.

There are details to what is considered ‘justified’ in going out, as Imam Ibn ‘Abidīn highlights in his commentary on al-Haskafi’s Durr al-Mukhtar:

[Al-Haskafi’s] statement “so she must not go out, etc.”… meaning: “If she has received (the dowry), then she must not go out, etc.”…According to the apparent implication of the text, if she has received her dowry, she is not allowed to go out—even for necessity or to visit her family without his permission.

However, there are cases where she is permitted to go out, even without his permission¹², as mentioned by the commentator (shāriḥ). This is explicitly stated in his commentary on al-Multaqa (The Joining of the Two Seas), citing al-Ashbāh (Analogies and Similar Cases): “Similarly, she may go out if she wishes to perform the obligatory Hajj with a maḥram, or if her father is chronically ill and requires her service, for example…”¹³

There are also other exceptions to the rule requiring a wife to seek her husband’s permission before going out—such as when she is a midwife or a woman who washes the deceased—as noted by Ibn ʿĀbidīn. The detailed discussion of when a wife must seek permission and when she may go out without it warrants a separate article.

Clarification On Household Duties

Household duties are not from the husband’s rights but may be considered the wife’s responsibility based on customary practice (‘urf) and her socio-economic status.

This is mentioned explicitly by al-Haskafi in his commentary, al-Durr al-Mukhtar (The Chosen Pearl) on Tanweer al-Absaar (The Illumination of Insights):

If the woman refuses to grind flour and bake bread because she is not someone who serves [but is rather served, i.e., has servants], or if she has an illness, then he must provide her with prepared food.

However, if she is someone who normally serves herself and is capable of doing so, then he is not obligated to provide prepared food, and she is not permitted to take payment for it, as it is considered obligatory-religiously (diyānatan) upon her.¹⁴

Therefore, this duty is tied to a wife’s socio-economic background. If she comes from a wealthy family with servants and is not accustomed to cooking or performing household tasks, she is not obligated to do so in her marital home; rather, her husband must provide her with prepared food. Conversely, if she is accustomed to serving herself, then cooking becomes obligatory upon her. However, even in such a case, if she is ill or in a state in which she would customarily be cared for—such as during the postpartum period—her husband must provide her with prepared food.

The term “obligatory-religiously” (diyānatan) is used in contrast to “obligatory by law”  (qadaa-an), which is enforceable by the courts. When something is ‘obligatory-religiously’, it still means that she must fulfill it, and failing to do so would be sinful, but it is not enforced by a judge in a court of law. 

This is why household duties are not a “right” of the husband; rather, they fall under personal religious obligations, similar to a wife’s duty to nurse her child or pray witr (according to the Hanafis). These are matters between her and Allah , not something the husband can demand. A key implication of this is that the extent and manner in which she fulfills this obligation—how much she cooks and what she prepares—is her decision, as the duty rests upon her, and does not involve her husband.

Further proof that household duties are not the husband’s right is found in al-Kāsānī’s discussion on the legal consequences of marriage. When listing the obligations of the wife and the rights of the husband, he does not include household tasks such as cooking and cleaning.¹⁵

This omission is particularly significant given that al-Kāsānī is highly detailed in this chapter, addressing matters such as inheritance, in-law relations, and even the permission of the spouses to look at and touch one another—yet this so-called “right” is never mentioned.

Conclusion

Misunderstanding obedience in marriage has led to serious consequences. The expectation of absolute obedience places an immense burden on women, resulting in stress, resentment, and, at times, oppressive treatment. For example, some husbands demand that their wives serve their in-laws—visiting their homes to clean—while still maintaining their own homes; a combination that causes significant stress and anxiety. Many women from traditionally rigid fiqh backgrounds who follow this erroneous position find themselves overwhelmed by these supposed “duties.” Sadly, as this has been accepted as the status quo, it is no wonder women are struggling in their marriages, as these expectations are both unrealistic and unfeasible.

Additionally, husbands take their wives’ service for granted, viewing it as an entitlement rather than an act of kindness. Such an understanding can readily lead to an abuse of authority, where the husband’s demands are never-ending, and the wife can never fully satisfy them. This breeds resentment and undermines the very foundation of a healthy marriage.

In conclusion, we see that it is not obligatory to obey one’s husband in matters related to in-laws¹⁶, guests, or yes—even the shampoo bottle cap. The reality, as defined by the fuqaha (jurists), grants women far more autonomy than is commonly assumed. The correct understanding of obedience, rooted in legal texts, safeguards against the misuse of religious rulings to justify control, suppression, and injustice. 

As scholars have long emphasized, “rights are for the courts and the miserly,” whereas true companionship is grounded in the sublime Sunnah of our Beloved Prophet ﷺ and his Noble Family; sunnahs of mutual kindness and iḥsān (excellence). Just as a wife is expected to help fulfill not only her husband’s needs but also his preferences, he is equally expected to support hers, honoring her hopes and aspirations beyond mere needs. Ultimately, a marriage that focuses solely on rights and obligations—without regard for each other’s hopes and aspirations—may be doomed to failure or misery.

May Allah grant us the success and ability to follow the Sunnah in our marriages and bless them with love and mercy.

والحمد لله ربّ العالمين

Related:

– Podcast | Happily Ever After (Ep 2) – What Are The Limits Of Wifely Obedience?

– A Primer On Intimacy And Fulfillment Of A Wife’s Desires Based On The Writings Of Scholars Of The Past

The post The Limits Of Obedience In Marriage: A Hanafi Legal Perspective appeared first on MuslimMatters.org.