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10 Tested Ways To Overcome Porn Addiction

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muslim sex porn

By Ahmed J.

A well-meaning religious counselor once advised me to consider getting married in order to overcome my porn addiction. After no luck giving it up, I considered marriage and pursued a courtship – only to realize half way in the process that I was still watching it. If I couldn’t stop while I was in a relationship with a real woman, who’s to say I would stop if we got married? I knew at that point that my behavior wasn’t just a bad habit; it was an addiction that had a life of its own – I was completely powerless over it and I couldn’t stop no matter how bad I tried.

It’s a common misconception that providing a halal avenue to carry out ones’ sexual needs will get rid of one’s desire to watch pornography. I realized that wasn’t the case for me and didn’t’ go through with the marriage. I turned to religion and spirituality for help, sought sacred knowledge and the company of scholars. I even travelled abroad and spent time studying in Africa; I thought if I’d cut myself off from the world and immersed in spirituality, I’d be cured. People started calling me a ‘student of knowledge’ and seeing me as a pious person because I was around old religious men all the time. Little did they know that I was around the scholars because I was in a far greater need of them than anyone else; were it not for their company, I would have gone completely astray.

Unfortunately, none of this directly helped me cure my addiction to pornography. Yes, I gained beneficial knowledge and I believe it was the blessings and prayers of the righteous that eventually put me on the path to recovery. However, my addiction to pornography remained and I continued to indulge in it by night. The feeling of guilt and hypocrisy only grew with time. I almost lost all hope as I had tried everything in my will to cure this problem. And then it hit me, the most obvious thing which I had never bothered trying, and the one thing that has made all the difference: getting help from another person.

The embarrassing nature of this addiction had meant that I never honestly confided in anyone the true nature of my problem. I was relying on myself to give it up, I never turned to another person to ask for help for this specific problem. Wonderous things happen when you swallow your pride and accept your powerlessness.

I am a recovering sex addict, and here are the steps I took to achieve sobriety from pornography, compulsive masturbation and other unwanted sexual behaviors:

1) Get help from other people

This addiction thrives in secrecy and isolation; you must end this secrecy to start the process of recovery. For years I made the mistake we all addicts make: trying to quit it on our own. After realizing I needed help, I started with the obvious things: self-help websites and online programs that cater to Muslims, like Purify Your Gaze. While these helped me get an understanding of my problem and gave me a guide that I could potentially follow to sober up, it ultimately did not work. Why? Because I still had to rely on myself to stay sober and follow through with the regimes they laid out. Online programs give you access to a web forum where you can chat with other addicts, seminars to listen to and the occasional call with a councilor which comes with a hefty price tag. However, at the end of the day, you are still alone and stuck with a computer and the internet – these are the very things I was trying to get away from!

This is when I started looking for off-line recovery; somewhere I could find local people who I could work with towards sobriety. I started exploring anonymous 12-step programs designed for sex addicts. I was hesitant at first and my ego kept getting in the way; I thought I wasn’t as bad as ‘those addicts’, but since nothing had worked, this was my only hope. There are several 12-step sex recovery programs out there with various definitions of sobriety and cater to different audiences. I finally found one that works for me and I believe it will for most Muslims. It is called SA: Sexaholics Anonymous

SA is a fellowship of addicts who admit to being powerless over their lusts and work together to overcome addiction to things like pornography, masturbation and illicit relations. They define sobriety as having no form of sex with one-self or with partners other than the spouse; “spouse” is defined to be one’s partner in a marriage between a man and a woman. Given this strict definition, most people that attend SA meetings have a religious background. Luckily for me, the fellowship in my neighborhood is made up almost entirely of strict Hassidic Jews! It is ironic that of all the religious company that I sought, it is the company of an orthodox Jew, my current sponsor, that finally put me on the path to recovery from pornography.

In the SA fellowship, I’ve found all that I was looking for in a recovery program. It is completely free of cost and has introduced me to committed people within my neighborhood who I can work with. Since I live in a big city, we have several anonymous meetings a week that I can attend at my convenience; they are held in churches, synagogues and in rented community centers. Most recently, a fellow Muslim member of SA started meetings at an Islamic community centre as well. The program has forced me to physically get out of the isolation of my dark room and has given me a support network of some incredible people I can rely on. SA has worked for me, and the remaining wisdoms I share below will be based on my experiences in the program.

2) Find a sponsor and call them daily

A sponsor is someone who holds you accountable for your sobriety and helps you work through the 12-steps. Two months of attending weekly SA meetings, I found they alone were not helping me stay sober. I had to find someone who I would commit to working the program and building a personal relationship. In SA meetings, senior members who’ve accumulated decent sobriety usually volunteer to take on new members. If you choose not to join SA, find someone from your social circle you can rely on: this can be a friend, Imam, spouse, family member etc. I highly recommend getting the White Book and Step-into-Action and working through these with your sponsor.

In early stages of your recovery, you must call your sponsor every day to check-in with them. Checking in means to give them a call and let them know how you’re holding up that day and if you’ve stayed sober. If you’ve lost sobriety, you MUST tell them what happened. You can’t recover unless you start being honest. Your sponsor is supposed to talk you through what triggered you and figure out how to avoid it again. If you don’t share with them that you acted out, you’ll never recover. This step of sharing with another human being my darkest secret was the hardest thing for me to do – and it is the one thing that helped me stay sober. Every time I wanted to act out, I would think about the embarrassing experience of telling my sponsor that ‘I did it again’. I could no longer keep acting out in secret; this crucial change has made all the difference for me.

3) Set a sobriety date and take it one day at a time

SA’s matra of being sober is: one day at a time. It is one of the most powerful concepts I have found in my recovery. While we must intend that our long-term goal is to give up pornography for good, as someone who’s deeply addicted, it is foolish to set a ‘quit date’ where you decide to give it all up and pretend like you’ll never return to it. Truth be told, our claim of quitting is often insincere because part of us can’t bear the thought of never watching porn again. I pretty much vowed never to return to porn on a weekly basis for seven years; I would relapse with a far greater sense of guilt and depression every time because I felt I had betrayed a promise I made to God. Forever seems too long for us and never is just too hard. Like they say in SA, ‘Stopping is easy. Staying stopped is the hard part’.

Taking it ‘one day at time’ means your goal is to stay sober for just one day – only 24 hours. No long-term sobriety targets of going for two weeks, a month or six months without porn. You just have to stay sober for a day. At the end of the 24 hours you are free to choose: do you want to stay sober for another 24 hours or no? If you decided yes, then you put your energy into staying sober for another 24 hours. Going through the daily sobriety renewal with your sponsor during your daily call is an excellent practice. The practice of taking it one day at a time means you’re never under the illusion that you ‘quit porn’. You’re always on thin ice and you’ll fall right back to where you started if you don’t actively work on taking care of yourself. To track your progress, you should set a ‘sobriety date’. This is the date you last acted out and it should be renewed every time you relapse. With God’s grace, you will see that the period of time between each relapse will grow longer and longer as you progress in your recovery.

4) Define Sobriety: Don’t try to separate pornography and masturbation

One of the biggest mistakes I was making when trying to give up porn on my own was that I defined staying sober as ‘staying away from porn’. But porn and masturbation are inherently related for most addicts – one eventually leads to the other. Masturbation is always accompanied with lustful fantasizing which either leads to pornography or other forms of unwanted sexual behavior. You should instead use the following definition: staying sober means no sex with one-self or others except the spouse. This technically means you could watch porn and stay ‘sober’ but that is just being dishonest and there is only so long before you end up masturbating. If you are the rare breed that is only addicted to watching porn (and not masturbating), you should modify your sobriety definition with your sponsor to include pornography in it as well.

5) Read this prayer when lustful thoughts come to you

One of the spiritual sages I met advised me to recite the following prayer of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him):

O Ever-Living, O Sustainer! I call upon Your mercy for and I seek refuge from Your punishment. Rectify all my affairs and do not entrusts me to myself or to any of Your creation for even the blink of an eye. 

Yā Ḥayyu yā Qayyūm, bi-raḥmatika astaghīth, wa min ʿadhābika astajīr, aṣliḥ lī shaʾnī kullah, wa lā takilnī ilā nafsī wa lā ilā aḥadan min khalqika ṭarfata ʿayn.

Another very useful prayer is the following:

My Lord! I seek Your protection against the insinuations of the devils and I seek your protection against them approaching me. (23:97-98)

I recite these repeatedly whenever I am triggered or lustful thoughts enter my mind. I have found consistently that these thoughts go away and I get distracted by something else after reading the prayers. These prayers can be found in many collections of daily supplications. I personally recite it from the collection of Imam al-Haddad called Wird-al-Latif. If you don’t already have a routine of reciting supplications, I highly recommend incorporating this collection in your daily routine. It has all the important prayers the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) advised for daily recital and takes only a few minutes to complete.

6) Install the K9 Web Filter on your computer

Of all the filters I experimented with, this is the most effective one and comes free of cost. I installed it on my machine, set a jumbled-up password I couldn’t remember and then put my parents email as the recovery account. There’s no way I am calling them in the middle of the night to recover my password; the time I am usually most vulnerable.

7) Your smart phone has to go; ideally, the internet in your house too

I resisted this for the longest time; I thought I could manage to hold onto my smart phone. I tried all kinds of filters, locks and productivity applications. I would find a loop hole every time and ultimately realized that my sobriety mattered far more than being able to use google maps, check my emails or respond to WhatsApp groups. Plus, these phones provide access to non-pornographic material such as YouTube and Instagram which can act as triggers. So, the smart phone went away and I got an old-fashioned phone (I managed to find one with a keyboard) which I only use to make old-fashioned phone calls. After I made progress in my recovery, I only allowed myself a smart phone at work and I still only use the non-smart phone when at home.

In addition, for the first several months into the program I did not have internet at my house. It was challenging but necessary, as I simply couldn’t be alone with the internet at that time. My house then became a safe space and I was completely off the grid: no internet, no smart phones and no distractions. After accumulating some sobriety, I did allow myself cable internet. However, I still don’t have a Wi-Fi connection at home as I fear I might use handheld devices to act out.

8) Stop feeding your lust

‘I’ll act out this one last time and get it out of my system so I can focus again’, this was a common justification I would use to give into my cravings. There’s no ‘one last time’. The more you feed your lust, the stronger the cravings will be the next time the temptation returns. Imam Busiri’s words in his famous Burda are the best piece of advice in this case:

Don’t attempt to break the desires by indulging in disobedience

For food only strengthens a glutton’s craving

The self is like a child -if you leave it, it will grow up

wanting to suckle

But if you wean it, it will lose its desire for the breast

Once you stop feeding your lust through hardcore porn and masturbation, you will incline towards feeding it using other means. This could include activities such as: voyeurism, stalking people both off-line and on social media, engaging in virtual sex and fantasy, watching ‘softcore’ material, visiting strip clubs and seeking out illicit relationships. So, after getting a degree of sobriety from the hardcore pornographic material, you must slowly work towards achieving sobriety of the mind by eliminating these behaviors. If you don’t fix these, you will slowly fall back into the hardcore material and will return to square one.

9) Work on purifying your heart and removing your character defects

Attaining physical sobriety is only the beginning of the recovery process. Years of exposure to pornography has deeply damaged our hearts and spirits. We have to purify our hearts by increasing our zikr and prayers on the Prophet. Like other forms of addiction, the nature of this problem has only intensified our preexisting poor character. We must confront our selfishness, dishonesty, pride, anger, inconsiderateness and arrogance. Steps 4 to 9 of the program our designed to help us take a moral inventory of our actions, address our shortcomings and make amends with those we’ve wronged. This is the heart of recovery; so be sure to work through these steps slowly and carefully with your sponsor.

10) Don’t be fooled by early success; sobriety is a lifelong commitment.

Once I attainted some decent sobriety, I stopped going to meetings and working the program. Why put all that effort in when I no longer watch porn? I could go on for months without watching it now. I thought I was ‘cured’. All I had to do now was just get married and I won’t have to work so hard on staying celibate.

So, I went out looking for a spouse again thinking I was cured. I relaxed the strict rules I had imposed on myself, allowed myself masturbation periodically and stopped keeping track of my sobriety date. I soon realized after going ‘out there’ that getting married isn’t a simple business and it doesn’t just happen with the snap of a finger. I grew frustrated, I stopped taking care of my recovery and slowly but surely, I fell right back to the dark place where I started. For us addicts, ‘reduction’ is simply not an option – we allow ourselves ‘one drink’ and that’s enough to get us back to square one.

Don’t make that mistake. I had to pick myself up again, recommit to sobriety and started taking active care of myself. While reasons for committing to sobriety are obvious when your life is out of control, this becomes more challenging as you progress and your temptations are not as intense as they used to be. I am sober today for different reasons. I am sober because I’ve come to accept that I might never be ‘cured’ and I need to keep track of my sobriety to ensure I don’t go back to where I started. I am sober because I know it takes time to find the right person and I must learn to control my desires – lest I rush into a marriage for lowly reasons. More importantly, it is because I realize I have to exercise control over my lust even after marriage. I am no longer under the illusion that marriage is some form of unrestricted access to sex which will satiate all my base desires. If I can’t control my desires as a single person, I won’t be able to control them after marriage either and will end up engaging in sexually unwanted behaviors. Ultimately, my sobriety is for God’s sake and to earn His pleasure – these practical reasons outlined are simply a functional tool, for those of us weak in faith, to make the connection to our motivation more accessible.

My fellow addicts, don’t give up on your recovery. Sobriety is possible and it is a beautiful thing; I am living proof of that. Follow what I have outlined above and you will see that change is in fact possible. It will take time: I spent seven years struggling on my own and have been on the SA program for almost three years now with real results. Don’t make the mistakes I made; get help and work with someone to overcome this sick addiction. There’s hope for all of us and with God’s help, all is possible. I remind myself of the words of Imam Busiri when I am short on hope, I pray you find comfort in them as well:

O soul, do not become despondent due to your grievous sins –

When God forgives, even mortal sins become mere blunders.

Perhaps the mercy of my Lord when handed out,

Would be distributed in proportion to one’s sins.

My Lord! Don’t make my hope in you deterred,

And don’t leave my expectations unfulfilled!

Ahmed J. is a porn addict in recovery and a member of Sexaholics Anonymous. He blogs about his experiences in recovery at Jihad Against Porn

 

9 Comments

9 Comments

  1. Avatar

    Ahmed J.

    February 28, 2018 at 2:29 PM

    Aslamalaykum
    Thank you to MM for publishing this; truly grateful. The Arabic versions of the dua’s above were left out, so I’ve included them below:

    1)
    يا حي يا قيوم برحمتك أستغيث ومن عذابك أستجير أصلح لي شأني كله ولا تكِلني إلى نفسي ولا إلى أحد من خلقك طرفة عين.
    2) From Surah Mu’minun:97
    رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ
    وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

  2. Avatar

    Ismail

    March 1, 2018 at 5:08 PM

    This is such a powerful piece. May Allah reward you. Ameen. I will be sharing this with a client I know struggling with this issue.

  3. Avatar

    nochance?

    March 3, 2018 at 3:27 AM

    Salam

    Jazak Allah khair for this brilliant piece.
    I am a porn addict and also have weed and cigarette problem. Just to give a quick background about me. I come from a religious family. I memorised Quran by the age of 16. I have 2 degrees and currently working within the health care profession, Alhamdu Lillah.
    My journey to recovery has been slightly different from you and I wanted to share them. I was introduced to “nofap” 4 years ago and that was when I first realised that I could give this up.
    My first attempt at recovery ended with a “streak” of 450 days. During this period, for the first time in my life, I shared my troubles with my family and friends. To no surprise, a lot of brothers / cousins / friends were also stuck. And without even realising, we had created a small kind of support group, where I had apparently assumed a mentor type role.
    After my first big relapse, for many months, I struggled to gain a foot hold and found myself in long abstinence-relapse-binge cycles. I realised this “streak” chasing was becoming quite destructive. I moved on to tracking my behaviour on spreadsheet format. This is without a doubt a much better tool where the idea of taking it one day at a time can be applied.
    I have been tracking my weed, cigarettes and porn habits for the past two years and alhamdu lillah have seen a massive drop. For example I have not smoked a cigarette in 18 months. 620 days have been free of porn and 14 months free of weed. Those bad behaviours have been replaced with reading books, praying namaz, planning, reading Quran, journaling and building on my relationship with Allah and the people who are important to me. Ultimately, this is the difference between abstinence and recovery.
    One major paradigm shift for me was that Porn was NOT the cause of my problems – it was simply a symptom of the deep spiritual and emotional problems I had. Its always a sign that I am not dealing with my internal problems and I am trying to run away instead of addressing the pains of my heart. It is for this reason that I stopped hating porn. I then found myself not blaming porn for my problems. I became responsible. I understood my weakness. I found that I was able to cry again to my Lord and be weak in front of Him and ask Him for guidance. I could be weak in front of my family and I found nothing but love and support. I have experienced this to such a level that I now truly know the only way to facilitate other peoples recovery is through love and support.
    Years and years of addiction cannot be cured over a few days or weeks. It takes a long time to form new habits and relationships. It takes a lot of mistakes. But a much better life is possible, where a person can be much closer to their heart and of course their Creator.

  4. Avatar

    An

    March 4, 2018 at 7:36 PM

    Thank you for writing and sharing this. The information here will help many people.

  5. Avatar

    Mohammed

    April 15, 2018 at 10:23 AM

    Asalam alaikum wa rahmatullah,

    I am on the same boat as the author. Online programs especially the likes of purify your gaze never worked me. 12 steps are working for me as the sobriety definition coincides with the islamic definition of sobriety. I had to travel from India to Canada to seek face to face meetings as the virtual meetings were not helping me as I still had to use Internet.

    I want to remind you of the tradition that we never identify ourselves publicly with SA in press, TV and films, nor does anyone speak for SA.

    It would be better if this article was posted as “Anonymous” or by a guest. I’d request MM to not identify the author as member of SA.

  6. Avatar

    SY

    June 7, 2018 at 4:30 AM

    Salam Ahmed,
    Please tell me how you can use 2 cellphones wo paying for another line, I’m really interested in that.

  7. Avatar

    Pandit

    July 28, 2018 at 4:26 AM

    Thank you for this!!

  8. Avatar

    Joe

    November 26, 2018 at 10:23 AM

    I understand that adiction exists and so bad habits, I had a bad habit of watching porn a lot, I’m sure that there are levels of it, and for deferent people it will take deferent approaches to get rid of it, the way I did deal with it was with replacing the bad habits with good ones, I started exercising very important, reading very good for you, and making new friends perfect to keep yourself busy, and just like that the bad habit of porn was replaced with good and very useful new habits.
    If anyone needs help or more advice I’ll be happy to help.

  9. Avatar

    Michael

    January 23, 2019 at 10:12 AM

    I know the Muslims have their differences on Mutah, but once I discovered it, that works fine for me. This is good advice starting out, but I believe we should seek something real even if its short term.

    It would be nice to see a strong anti porn movement coming from the Muslim community, like actually to bring pornography to an end.

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#Society

Ya Qawmi: Strengthen Civic Roots In Society To Be A Force For Good

Dr. Muhammad Abdul Bari

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For believers the traditions and teachings of the Prophets (blessings on them), particularly Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), are paramount. Each Prophet of God belonged to a community which is termed as their Qawm in the Qur’an. Prophet Lut (Lot) was born in Iraq, but settled in Trans-Jordan and then became part of the people, Qawm of Lut, in his new-found home. All the Prophets addressed those around them as ‘Ya Qawmi’ (O, my people) while inviting them to the religion of submission, Islam. Those who accepted the Prophets’ message became part of their Ummah. So, individuals from any ethnicity or community could become part of the Ummah – such as the Ummah of Prophet Muhammad.

Believers thus have dual obligations: a) towards their own Qawm (country), and b) towards their Ummah (religious companions). As God’s grateful servants, Muslims should strive to give their best to both their Qawm and Ummah with their ability, time and skillset. It is imperative for practising and active Muslims to carry out Islah (improvement of character, etc) of people in their Ummah and be a witness of Islam to non-Muslims in their Qawm and beyond. This in effect is their service to humanity and to please their Creator. With this basic understanding of the concept, every Muslim should prioritise his or her activities and try their utmost to serve human beings with honesty, integrity and competence. Finding excuses or adopting escapism can bring harm in this world and a penalty in the Hereafter.

Like many other parts of the world, Britain is going through a phase lacking in ethical and competent leadership. People are confused, frustrated and worried; some are angry. Nativist (White) nationalism in many western countries, with a dislike or even hatred of minority immigrant people (particularly Muslims and Jews), is on the rise. This is exacerbated through lowering religious literacy, widespread mistrust and an increase in hateful rhetoric being spread on social media. As people’s patience and tolerance levels continue to erode, this can bring unknown adverse consequences.

The positive side is that civil society groups with a sense of justice are still robust in most developed countries. While there seem to be many Muslims who love to remain in the comfort zone of their bubbles, a growing number of Muslims, particularly the youth, are also effectively contributing towards the common good of all.

As social divisions are widening, a battle for common sense and sanity continues. The choice of Muslims (particularly those that are socially active), as to whether they would proactively engage in grass-roots civic works or social justice issues along with others, has never been more acute. Genuine steps should be taken to understand the dynamics of mainstream society and improve their social engagement skills.

From history, we learn that during better times, Muslims proactively endeavoured to be a force for good wherever they went. Their urge for interaction with their neighbours and exemplary personal characters sowed the seeds of bridge building between people of all backgrounds. No material barrier could divert their urge for service to their Qawm and their Ummah. This must be replicated and amplified.

Although Muslims are some way away from these ideals, focusing on two key areas can and should strengthen their activities in the towns and cities they have chosen as their home. This is vital to promote a tolerant society and establish civic roots. Indifference and frustration are not a solution.

Muslim individuals and families

  1. Muslims must develop a reading and thinking habit in order to prioritise their tasks in life, including the focus of their activism. They should, according to their ability and available opportunities, endeavour to contribute to the Qawm and Ummah. This should start in their neighbourhoods and workplaces. There are many sayings of the Prophet Muhammad on one’s obligations to their neighbour; one that stands out – Gabriel kept advising me to be good to my neighbour so much that I thought he would ask that he (neighbour) should inherit me) – Sahih Al-Bukhari.
  2. They must invest in their new generation and build a future leadership based on ethics and professionalism to confidently interact and engage with the mainstream society, whilst holding firm to Islamic roots and core practices.
  3. Their Islah and dawah should be professionalised, effective and amplified; their outreach should be beyond their tribal/ethnic/sectarian boundaries.
  4. They should jettison any doubts, avoid escapism and focus where and how they can contribute. If they think they can best serve the Ummah’s cause abroad, they should do this by all means. But if they focus on contributing to Britain:
    • They must develop their mindset and learn how to work with the mainstream society to normalise the Muslim presence in an often hostile environment.
    • They should work with indigenous/European Muslims or those who have already gained valuable experience here.
    • They should be better equipped with knowledge and skills, especially in political and media literacy, to address the mainstream media where needed.

Muslim bodies and institutions

  • Muslim bodies and institutions such as mosques have unique responsibilities to bring communities together, provide a positive environment for young Muslims to flourish and help the community to link, liaise and interact with the wider society.
  • By trying to replicate the Prophet’s mosque in Madinah, they should try to make mosques real hubs of social and spiritual life and not just beautiful buildings. They should invest more in young people, particularly those with professional backgrounds. They should not forget what happened to many places where the Muslim presence was thought to be deep-rooted such as Spain.
  • It is appreciated that the first generation Muslims had to establish organisations with people of their own ethnic/geographical backgrounds. While there may still be a need for this for some sections of the community, in a post-7/7 Britain Muslim institutions must open up for others qualitatively and their workers should be able to work with all. History tells that living in your own comfort zone will lead to isolation.
  • Muslim bodies, in their current situation, must have a practical 5-10 year plan, This will bring new blood and change organisational dynamics. Younger, talented, dedicated and confident leadership with deep-rooted Islamic ideals is now desperately needed.
  • Muslim bodies must also have a 5-10 year plan to encourage young Muslims within their spheres to choose careers that can take the community to the next level. Our community needs nationally recognised leaders from practising Muslims in areas such as university academia, policy making, politics, print and electronic journalism, etc.

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#Islam

A Word On Muslim Attitudes Toward Abortion

Dr Abdullah bin Hamid Ali

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The Qur’an describes Muslims committed to its mores as “a moderate nation,” and that sense of balance qualifies them to stand as “witnesses over humanity” (Q 2:143). Contemporary Muslims revel in this assertion, especially when it seems that “Islam” proposes a via media solution to a highly polarizing subject as abortion. What currently constitutes “Islam” on a given topic, however, often reflects the personal prerogative apparently offered to the average Muslim by a list of diverse legal perspectives. In other words, the mere fact that multiple legal opinions exist on one or more topics is now taken as license to appropriate any one of them, without any deep ethical reflection on the implications of the opinion, however anomalous it may be.

“Islam is the golden mean between all ethical extremes” is what certain Muslims would assert. So if one extreme bars abortion under all circumstances and the other seeks to allow it throughout the duration of the pregnancy, one would assume that Islam must land somewhere in the middle, both forbidding and allowing abortion in certain circumstances. This moral assumption isn’t far from the truth. However, the mere existence of multiple opinions on a topic does not mean that each opinion has equal validity, nor does it mean that every opinion is valid for one to adopt. Similarly, “Islam” or “Islamic law” cannot be summed up into a simple formula like “majority rules” or “when in doubt about prohibition or allowance, the action is, therefore, merely disliked.”

Legal positivism plagues both religious and secular-minded people. Just as an act does not acquire its moral strength simply because it is legal, morally appropriate opinions are not always codified into law. If it is true that any unjust law is no law at all, where is the injustice and to whom is it being perpetrated against in the debate between pro-lifers and pro-choicers? Is it deemed unjust to prevent a pregnant woman from disposing of an “insignificant lifeless part of her body” that no one other than herself should be able to decide what to do with? Or is one “depriving a helpless growing person” of the opportunity and right to exist after its Creator initiated its journey into the world? Does a law that prevents a woman impregnated by a family member or rapist from an abortion oppress her? Or does such a law protect the life of a vulnerable fetus, who, like other weak members of society, is expected to be protected by the strong? Does it do both or neither? And if one is taking the “life” of this fetus, what proof is there that it is a living creature?

While these are all extremely important questions, this missive is neither intended necessarily to answer them nor to resolve today’s raging political debate. The main goal here is to offer ideas that should be on the minds of Muslims when deciding to join such debates or promoting the idea that their “religion” provides the best solution to social polarization, when by “religion” we mean the opinion of a small minority of scholars in some place and time in Muslim history.

Islamic law is very sophisticated; the legislative process is not facile, nor is it a place where any Muslim is entitled to pragmatically select the opinions that he/she finds attractive and accommodating. It demands knowledge of particular aims, the ability to properly realize those aims in the lives of people, and understanding the epistemic and metaphysical foundations that ensure that judgments conform to coherent rationale. In other words, the laws of Islam and the opinions of jurists cannot be divorced from their philosophical and evidentiary underpinnings. Otherwise, the thread holding the moral tapestry of Islam together falls apart completely at its seams.

Is Abortion Lawful in Islam?

Many past and present have written about the Islamic view of abortion. The ancient scholars prohibited it at all stages of the pregnancy and made practically no exception. Some would later allow for it only if the mother’s life was in danger. That notwithstanding, six popular legal opinions exist regarding abortion:

  • Unlawful (haram), in all stages of the pregnancy.
  • Permitted (ja’iz), during the first 40 days but unlawful (haram) afterwards.
  • Disliked (makruh), before the passage of 40 days but unlawful (haram) afterwards.
  • Permitted (ja’iz), if it is from illicit intercourse (zina).
  • Permitted (ja’iz) without conditions, before 120 days.
  • Permitted only for a legitimate excuse.

The late mufti of Fez, Morocco, Shaykh Muhammad Al-Ta’wil (d. 2015) said,

The first opinion forbidding that during the [first] 40 [days] and beyond, regardless of whether or not it is due to an excuse, even if from illicit intercourse, is the view of the supermajority [of jurists].[1]

The Qur’an is a Book of Ethical Teaching

The reasons for the cavalier attitude among contemporary Muslims about abortion are multiple. The most significant reason may be that at times Islam is seen as a synonym for shariah. The truth, however, is that the shariah is only part of Islam. Islam covers law (fiqh), creed (aqidah), and ethics (akhlaq). Even though the Qur’an consists of laws, it is not a book of law. It is a book of ethical teachings. Merely 10%–12% of the Qur’an relates to legal injunctions. It is not characteristic of the Qur’an to enjoin upon Muslims to command what is “compulsory” or “recommended” and to forbid what is “unlawful” and “disliked.” What is common though is for it to command us to do what is “ma’ruf” and to avoid what is “munkar.”

“Ma’ruf” and “munkar” can be translated respectively as “what is socially commendable” and “what is socially condemnatory.” This is in spite of the fact that social acceptability and unacceptability are often subjective. This does not mean that the Qur’an is morally relativistic. It is quite the contrary. What this means, however, is that the Qur’an’s aim is not merely to teach Muslims what one can and cannot do. It means, rather, that the Qur’an has a greater concern with what Muslims “should” and “should not” do. For this very reason, the companions of the Prophet seldom differentiated between his encouragement and discouragement of acts by the juristic values of disliked, unlawful, recommended, and compulsory. Rather, if the Prophet encouraged something beneficial, they complied. And, if he discouraged from something potentially harmful, they refrained.

The Qur’an permits many actions. However, to permit an act is not equivalent to encouraging it. It permits polygyny (Q 4:3), the enslavement of non-Muslim war captives (Q 8:70), and marrying the sister of one’s ex-wife (Q 4:23). Similarly, some Muslim jurists validate marriage agreements wherein the man secretly intends to divorce the woman after a certain period of time known only to him.[2] This is the case, even though the average Muslim man is monogamous; practically no Muslim today believes it is moral to enslave a person; the vast majority of Muslims find the marriage of one’s sister-in-law upon the death of one’s wife to be taboo; and they chide men who marry with a temporary intention of marriage. If the mere existence of permission or legal opinion permitting a socially condemnable act is a legitimate reason to adopt it, why would Muslims be uneasy about these cases but inclined to take a different stance when it comes to abortion?

The proper Islamic position on any given issue of public or private concern should not only consider what the law or jurists have to say about the topic. Rather, one should also consider how theology and ethics connect with those laws or opinions. That is to say, one should ask, “What wisdom does God seek to realize from this injunction or opinion?” assuming that such a wisdom can be identified. Secondly, one need ask,

“Who and how many will be helped or harmed if this action is undertaken?”

The Qur’an is the primary source of Islam’s ethics. And, one often observes a major difference between its morality and the morality validated by certain jurists, often lacking a clear connection to Qur’anic and prophetic precepts. That notwithstanding, a juristic opinion can sometimes masquerade as one that is authentically Islamic, especially when it aims to appease or assuage a social or political concern. Consequently, one finds some contemporary scholars championing opinions simply­ because they exist, like that of mainstream Shafi’is who traditionally argued that the reason for jihad was to rid the world of unIslamic doctrines (kufr); or certain contemporaries who validated taking of the lives of innocent women, children, and other non-combatants in suicide bombings; those who endorsed the execution of Jews for converting to Christianity and vice versa;[3] or others who classified slaves as animals rather than human beings?[4] For, surely, there are Muslim jurists who validate each one of these opinions, despite their evidentiary weakness. Hence, simply because there is an opinion allowing for abortions does not necessarily mean that it is something Islam allows, even in cases of rape and incest.

When Does Life Begin?

Medieval Muslim scholars, naturally, lacked the scientific tools that we have today to determine whether or not the fetus growing in its mother’s womb was actually a viable creation and a living creature from conception. Other than when the fetus first showed signs of movement in its mother’s belly, scholars took their cues from the Qur’an and prophetic tradition on when the fetus possessed a soul or if it did so at all. For this reason, very few scholars have offered clear answers to the question of when human life begins, while they agreed that upon 120 days, the child is definitely a living person.

According to the Andalusian scholar of Seville, Ibn al-‘Arabi (d. 1148),

The child has three states: 1) one state prior to coming into [material] existence …, 2) a state after the womb takes hold of the sperm …, and 3) a state after its formation and before the soul is breathed into it …, and when the soul is breathed into it, it is the taking of a life. [5]

Al-Ghazzali (d. 1111) said,

Coitus interruptus (‘azl) is not like abortion and infanticide (wa’d) because it [abortion] is a crime against an actualized existence (mawjud hasil). And, it has stages, the first being the stage of the sperm entering into the womb, then mixing with the woman’s fluid, and then preparing for the acceptance of life. To disturb that is a crime. Then, if it becomes a clot (‘alaqah) or a lump (mudghah), the crime is more severe. Then, if the soul is breathed into it and the physical form is established, the crime increases in gravity. [6]

These are some of the most explicit statements from Medieval Muslim scholars; they deemed that life begins at inception. The Qur’an states, “Does man think that he will be left for naught (sudan)? Was he not a sperm-drop ejected from sexual fluid?” (75:36-37). In other words, the “sperm-drop” phase is the start of human existence, and existence is the basis for human dignity, as with other living creatures. The human being was a “sperm-drop.” If that is so, this strongly suggests that meddling with this fluid, even before the fetus begins to grow and develop limbs and organs, would be to violate the sanctity of a protected creature. The Qur’an further says, “Did We not create you from a despicable fluid? And then, We placed you in a firm resting place, until a defined scope” (Q 77:20-22). The use of the second person plural pronoun (you) in these verses strongly suggests that the start of human life begins at inception. This is not to mention the multiple verses forbidding one from killing one’s children due to poverty, fear of poverty, or out of shame or folly.

The Sunnah of the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) similarly offers sufficient indication that even though the fetus is not fully formed, it is still an actualized existence and living creature. The Prophet reportedly said, “The miscarried fetus will remain humbly lying with its face down at the gates of heaven saying, ‘I will only enter when my parents do.’”[7] Similarly, it is reported that when the second caliph ‘Umar b. al-Khattab ordered that an adulteress discovered to be pregnant be stoned to death, the companion, Mu’adh b. Jabal, said to him, “Even if you have a right to punish her, you do not have a right to punish what is in her belly.”[8] The Prophet and his followers after him never executed a pregnant woman guilty of a capital crime until she gave birth and someone had taken on the care of the child. In addition, they imposed a hefty fine on those who were directly responsible for a woman’s miscarriage.[9] All of this indicates that the fetus is to be respected from the time the male’s sperm reaches the ovum of the woman.

Imam Al-Razi’s Ethical Reflection on the Qur’anic Verse, 6:140

God says in the Qur’an, “Ruined are those who murder their children foolishly without knowledge and forbid what God has provided them with while inventing falsehoods against God. They have strayed and are not guided aright” (6:140).

About this verse, Imam Fakr al-Din al-Razi (d. 1210) comments,

Many issues relate to the verse: the first issue is that God mentioned, in the preceding verse, their murder of their children while depriving themselves of the sustenance that God provided them with. Then, God brings these two matters together in this verse while clarifying to them all that is a logical consequence of this judgment, such as ruin, folly, lack of knowledge, the deprivation of what God has provided them, false statements against God, straying, and the privation of guidance. So these are seven characteristics, each of which is an independent cause for censure. The first is ruin (khusran), and that is because a child is an immense blessing from God upon a person, so when one strives to terminate its existence, he/she suffers great ruin and especially deserves great censure in life and a severe punishment in the hereafter due to terminating its existence. Censure in life is warranted because people say one has murdered one’s child out of fear of it eating one’s food. And there is no censure in life greater than such. Punishment in the hereafter is warranted because the closeness resulting from childbirth is one of the greatest sources of love. Then, upon achieving it, one sets out to deliver the greatest of harms to it [the child], thereby committing one of the gravest sins. As a consequence, one of the greatest punishments is warranted. The second is folly (safahah), which is an expression of condemnable frivolousness. That is because the murder of the child is only committed in light of the fear of poverty. And, even though poverty is itself a harm, murder is a much graver harm. Additionally, this murder is actualized, while the poverty [feared] is merely potential (mawhum). So enforcing the maximum harm in anticipation of a potential minimal harm is, without doubt, folly. The third regards God’s saying, “without knowledge.” The intent is that this folly was only born of the absence of knowledge. And there is no doubt that ignorance is one of the most objectionable and despicable of things. The fourth regards depriving one’s self of what God has made lawful. It is also one of the worst kinds of stupidity, because one denies one’s self those benefits and good things, becoming entitled by reason of that deprivation of the severest torment and chastisement. The fifth is blaspheming God. And it is known that boldness against God and blaspheming Him is one of the cardinal sins. The sixth is straying from prudence (rushd) with relation to the interests of the faith (din) and the benefits found in the world. The seventh is that they are not guided aright. The benefit of it is that a person might stray from the truth but may return to proper guidance. So God clarifies that they have strayed without ever obtaining proper direction. So it is established that God has censured those described as having murdered children and denied what God has made lawful for them, with these seven characteristics necessitating the worse types of censure. And that is the ultimate hyperbole.[10]

The Ethical Contentions of a Moroccan Mufti

We have already quoted Shaykh Muhammad Al-Ta’wil of Morocco. Like the medieval scholars, he maintained a very conservative opinion on abortion, allowing it only if the mother’s life was at risk. The following is a list of his nine ethical contentions against abortion and those scholarly opinions allowing it. The bulk of what follows is a literal translation of his views. Regarding why abortion is immoral, he says:

  • Firstly, it is a transgression against a vulnerable creature who has committed neither sin nor crime, a denial of it from its right to existence and life that God has given it and Islam has guaranteed as well as the taking of a life in some situations.
  • Secondly, it is a clear challenge to God’s will and a demonstratively defiant act meant to stubbornly contend with God’s action, creative will, and judgment. And that manifests itself in the murder of what God has created, the voiding of its existence, and a commission of what He deems unlawful.
  • Thirdly, it a decisively demonstrative proof of hard-heartedness, the absence of mercy, and the loss of motherly and fatherly affection or rather the loss of humanity from the hearts of those who daringly undertake the act of abortion with dead hearts and wicked dark souls.
  • Fourthly, it is the epitome of self-centeredness, selfishness, narcissism, and sacrifice of what is most precious¾one’s own flesh and blood, sons and daughters¾to gratify the self and enjoy life and its attractions far away from the screams of infants, the troubles of children, and the fatigue resulting from them.
  • Fifthly, it is a practical expression of one’s bad opinion of God, the lack of trust in His promise to which He decisively bounded Himself to guarantee the sustenance of His creation and servants. It also shows ignorance of His saying, “And, there is not a single creature on earth except that God is responsible for its sustenance, just as He knows its resting place and place from which it departs. Every thing is in a manifest record (Q 11:6); as well as His saying, “And do not kill your children due to poverty. We will provide for you as well as for them” (Q 6:151); in addition to His saying, “And, do not kill your children out of fear of poverty. We will provide for them and for you” (Q 17:31). This is in addition to other verses and prophetic traditions that indicate that all provisions are in God’s control and that no soul will die until it exacts its sustenance in full as the Prophet said.
  • Sixthly, it is a bloody war against the Islamic goal, introduced by the Prophet and to which he called and strongly encouraged, of population growth and increase in posterity.
  • Seventhly, it undermines the aims of the Islamic moral code that considers the preservation of offspring to be one of the five essentials upon which the sanctified revealed moral code is built.
  • Eighthly, it goes against the nature to which God has disposed both animals and human beings to of love of children, childbearing, and the survival of progeny….
  • Ninthly, it is the grossest display of bad manners towards God and the epitome of ingratitude towards a blessing and the rejection of it. And that is because both pregnancy and children are among God’s favors upon His servants and among His gifts to the expectant mother and her husband.

These are some important matters of consideration. Every Muslim, woman, and man, will ultimately need to decide what burdens he/she is prepared to meet God with. While abortion is an emotionally charged matter, especially in Western politics, emotions play no role in the right or wrong of legislation. Although our laws currently may not consider a fetus aborted before its survival outside of the womb to be viable, the Muslim who understands that legal positivism does not trump objective or moral truths should be more conscientious and less cavalier in his/her attitude about the taking of life and removing the viability of life.


[1] Al-Ta’wil, Muhammad b. Muhammad b. Qasim. Shadharat al-Dhahab fi ma jadda fi Qadaya al-Nikah wa al-Talaq wa al-Nasab. Hollad: Sunni Pubs, 2010, p. 148.

[2] Muhammad b. ‘Abd Al-Baqi Al-Zurqani quotes Ibn ‘Abd Al-Barr as saying,

They unanimously agreed that anyone who marries without mention of a particular condition while having the intention to remain with her for a period that he has in mind is permitted (ja’iz), and it is not a temporary marriage. However, Malik said this is not an attractive thing to do (laysi hadha min al-jamil). Nor is it part the conduct of moral people (la min akhlaq al-nas). Al-‘Awza’i took a solitary view saying that it is a temporary marriage. And, there is no good in it (la khayra fihi). ‘Ayyad stated it.

Al-Zurqani, Muhammad b. ‘Abd Al-Baqi b. Yusuf. Sharh al-Zurqani ‘ala Muwatta’ al-Imam Malik. Beirut: Dar al-Kutub al-‘Ilmiyyah, (no date), 3/201.

[3] Hafiz Ibn Hajar al-‘Asqalani said about the prophetic tradition, “Kill whoever changes his lifepath”, “Some Shafi’i jurists clung to it concerning the killing of anyone who changes from one non-Islamic faith to another non-Islamic faith (din kufr)…”

Al-‘Asqalani, Ahmad b. ‘Ali b. Hajar. Fath Al-Bari Sharh Sahih al-Bukhari. Muhammad Fu’ad ‘Abd Al-Baqi Edition. Riyadh: Al-Maktabah Al-Salafiyyah, (no date), 12/272.

[4] Al-Ra’ini, Muhammad al-Hattab. Qurrah al-‘Ayn bi Sharh Waraqat al-Imam al-Haramayn. Beirut: Mu’assassah al-Kutub al-Thaqafiyyah, 2013, p. 78.

[5] Al-Wazzani, Abu ‘Isa Sidi al-Mahdi. Al-Nawazil Al-Jadidah Al-Kubra fi ma li Ahl Fas wa ghayrihim min al-Badw wa al-Qura al-Musammah bi Al-Mi’yar Al-Jadid Al-Jami’ Al-Mu’rib ‘an Fatawa al-Muta’akhkhirin min ‘Ulama al-Maghrib. Rabat: Wizarah al-Awqaf wa al-Shu’un al-Islamiyyah, 1997, 3/376.

[6] Al-Ghazali, Muhammad Abu Hamid. Ihya ‘Ulum al-Din. Beirut: Dar Ibn Hazm, p. 491.

[7] This is how Qadi Abu Bakr b. al-‘Arabi relates the report as related by Al-Wazzani in his Nawazil 3/376. In the Musnad of Abu Hanifah, however, the Prophet reportedly said, “You will see the miscarried fetus filled with rage.” When it is asked, “Enter Paradise”, it will respond, “Not until my parents come in [too].” Al-Hanafi, Mulla ‘Ali Al-Qari. Sharh Musnad Abi Hanifah. Beirut: Dar al-Kutub al-‘Ilmiyyah, 1985, p. 252.

[8] Ibn ‘Asakir, Abu al-Qasim ‘Ali b. al-Hasan. Tarikh Madinah Dimashq wa Dhikr Fadliha wa Tasmiyah man hallaha min al-Amathil aw ijtaza bi Nawahiha min Waridiha wa Ahliha. Beirut: Dar al-Fikr, 1997, p. 342.

[9] Among the fines due for causing the miscarriage of a fetus are: 1) prison or flogging; 2) the penance for murder (kaffarah), which is the freeing of a slave, fasting two consecutive months which is compulsory for Shafi’is and recommended for Malikis; and 3) the gifting of a slave to the woman who lost her child.

[10] Al-Razi, Fakr al-Dina. Tafsir al-Fakr al-Razi al-Mushtahir bi Al-Tafsir Al-Kabir wa Mafatih al-Ghayb. Beirut: Dar al-Fikr, 1981, pp. 220-221

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Blessed Are The Volunteers | Imam Omar Suleiman

Our communities would not be able to survive Ramadan without these precious souls

Imam Omar Suleiman

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As the rows line up for prayer and the mosques are bursting at the seams, there is a small group of people that watch our backs, arrange our possessions, and prepare to nourish us after our prayers. They’re none other than the volunteers.

It’s not easy being one of them.

You hear the soothing recitation of the Quran in a prayer you’re not able to join because you’re on volunteer duty. And you also hear the painful nonstop complaints about how you’re not doing a good enough job. In those moments it’s easy to throw your arms up and say, “I’m not getting paid for this!” But there are so many better ways to be paid than money.

Allah’s rate is higher and more everlasting.

That doesn’t excuse the people from paying you basic necessary courtesy. Nor does it give you license to be unnecessarily harsh with those you’ve been blessed to serve. Know dear brother and sister that the reward of every prayer performed, every good word spoken, every stomach fed, every tear shed in humility, and every interaction held in tranquility is potentially on your scale of good deeds when you serve Allah through serving His people.

We may not always appreciate you, but Allah never loses sight of you.

The Prophet (peace be upon him) said that the reward of the one who serves the fasting person is the reward of that persons fast without decreasing from the reward of the doer in any way. What then of the prayer you facilitate that nourishes the soul? Charity is vast, and the heart of a charitable spirit must be vaster.

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم “كُلُّ سُلَامَى مِنْ النَّاسِ عَلَيْهِ صَدَقَةٌ، كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ تَعْدِلُ بَيْنَ اثْنَيْنِ صَدَقَةٌ، وَتُعِينُ الرَّجُلَ فِي دَابَّتِهِ فَتَحْمِلُهُ عَلَيْهَا أَوْ تَرْفَعُ لَهُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ، وَالْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ، وَبِكُلِّ خُطْوَةٍ تَمْشِيهَا إلَى الصَّلَاةِ صَدَقَةٌ، وَتُمِيطُ الْأَذَى عَنْ الطَّرِيقِ صَدَقَةٌ”.
[رَوَاهُ الْبُخَارِيُّ]
، [وَمُسْلِمٌ].

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every step that you take towards the prayer is a charity, and removing a harmful object from the road is a charity.” (Bukhari) (Muslim)

All of this is at your disposal as you welcome people into the houses of Allah with a smile, which is also a charity, seeking no smile but the smile of the Divine on the day of judgment. You may be exhausted in these days of service, but you also are running away with the rewards of everyone’s worship. When someone fails to appreciate you, look forward to the appreciation of Allah as compensation. When someone advises you, smile at them again and consider their counsel.

Blessed is your station, and blessed is your service.

May we not abuse you or fail to appreciate you. May we be patient with you, and you with us. May the prayers we perform elevate us, and you. May our hearts be purified and brought together. May we all make the sacrifices needed to gain Allah’s pleasure, and relieve each other’s pressure. May we all be volunteers freed from our egos, and freely smiling at all in our paths.

May Allah accept you and us on that blessed night of Laylatul Qadr, and allow us to observe with worship, service, and sincerity. Ameen

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