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Offline HOPE

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Salaam all,

Is this an issue for you or should it be?

The allegations of sexual misconduct against Nouman Ali Khan and sexual assault or rape in the case of Tariq Ramadan have presented numerous challenges to Muslim communities. For a culture that so reveres scholars, arguably to a point of blind commitment, the realization that some may engage in behavior devoid of virtue and harmful to their followers was earth-shattering.

You may still find some, particularly within the social media comment threads of a Nouman Friday khutbah (sermon), who will deny the possibility of wrongdoing, victim-blame, or a commit to any number of deflections. But, if the truth is ever to surface regarding these allegations, and arguably it has in the case of Nouman Ali Khan, a very important question remains:

How do Muslims view the works and scholarship of these scholars in light of personal and/or public scandal?

This question of what to do with their work is profoundly personal, as I consider how Ramadan’s scholarship impacted my growth as a Muslim. I remember sitting anxiously in a crowded conference hall at an ICNA convention nearly five years ago, waiting to hear the enlightened words of Professor Ramadan. I thought of Ramadan as being leagues ahead of all the other scholars in attendance, and I was itching to ask some entirely esoteric question about his wrestling with the works of Foucault or Nietzsche as a person of faith.

So, whereas I was less impacted by the allegations against Nouman Ali Khan, the allegations against Ramadan hit much closer to home.

Both scholars spoke/wrote extensively on Islamic ethics, which makes the allegations even more troublesome. How are we to take knowledge of ethics and virtues from individuals who may have acted in vile and abusive ways? Is the scholarship produced by Khan and Ramadan inextricably linked to them as individuals? Or, is there a way we can benefit from the knowledge they produced while still acknowledging their alleged wrongdoings?

The Christian world has faced this dilemma as well, and we might learn from some of the ways in which Christians managed their own instances of scholarly abuse.

John Howard Yoder was a renown Mennonite theologian and ethicist throughout the 20th century, who wrote seminal works of Christian politics and ethics. Yoder also sexually harassed many of his female Mennonite students under the guise of an “experiment in human sexuality.” As the extent of Yoder’s abuse became evident, Christians struggled to determine how his monumental scholarship should be handled going forward.

Stanley Hauerwas, Professor Emeritus of Divinity and Law at Duke University, was greatly indebted to Yoder’s work and found it difficult to imagine Christian peace ethics without Yoder’s contributions. However, Hauerwas has also said that he could only use Yoder’s work “with an asterisk,” noting that Yoder’s thought should never be considered without mention of Yoder’s behavior.

Others would argue that it is precisely Yoder’s thought that lends itself to a patriarchal world, and thus Yoder’s work should be condemned along with his actions.

In the aftermath of the Nouman Ali Khan allegations, intense debate ensued on social media threads as some followers sought a compromise that would allow them to take a portion of his knowledge as acceptable while disregarding his talk of gender relations. Interestingly enough, Khan’s understanding of gender relations is quite popular, being shared by other well-known scholars like Omar Suleiman.

Whether critic or supporter, few have questioned whether his ideas on gender and sexual ethics may have actually contributed to his behavior, though it should not be overlooked that his insistence on segregation may actually produce a hyper-sexualized environment.

In this way, critiques of Yoder’s thought as patriarchal and revealing of a deeper psychological neglect may very well be analogous to Khan’s lectures about, particularly his disparaging views on the inevitably nefarious nature of men and their desires towards women.

Just as Hauerwas struggled to reconcile the knowledge of Yoder’s actions with the significant influence Yoder played in his own life as a scholar, countless Muslims are wrestling with their feelings towards Khan and Ramadan. Personally, I will continue to reflect upon the ideas of Ramadan, though adopting the “asterisk” approach is the least I can do if he is found guilty of the allegations against him.

Likewise, for those who continue to cite Nouman Ali Khan as inspiration and motivation, it would do good to reflect on how his thought may be linked to his behavior. At the very least, we should remind ourselves of the fragility of placing too much trust in the hands of imperfect human beings.

In that way, we not only keep faith in the value of a virtuous life inspired by the Prophet Muhammad (saw), but we also hold to high standards those who seek to claim the mantle of expertise in his ways.

Charles M. Turner’ 
is a PhD student in Political Science at the University of Utah,

"Hope is like a bird that senses the dawn and carefully starts to sing while it is still dark"

Offline niaz

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #1 on: February 12, 2018, 09:16:29 AM »
Salaam,

Firstly, God has not authorized professional clergymen to dispense knowledge. Quran talks negatively about clergymen who make money off their followers, and those who issue religious rulings to their followers.

O you faithful, indeed many religious leaders and scholars consume people's money illicitly and repel from the path of God. As for those who hoard gold and silver and do not spend it in the cause of God, give them the news of a most painful suffering. [9:34]

Do they have partners for god who have decreed (شَرَعُوا) for them in religion without God's permission? If it were not for a preordained word, they would have been judged immediately. And indeed the unjust shall endure a painful suffering. [42:21]


Secondly, regardless of who is the source of information, we have to verify it ourselves, and not accept what we have no knowledge of, by appealing to somebody's authority.

And do not accept anything that you have no knowledge thereof. Indeed you have the hearing, the eyesight and the mind and you will be questioned about using each of them.  [17:36]


Peace

Offline ahmad

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #2 on: February 12, 2018, 01:43:04 PM »
As Salam Alaykum,

I think verse 9:34 is referring to scholars who distort God's teaching/do negative deeds in the name of religion. However, I do not see anything wrong if a scholar's job is to teach religion (without distortion). After all, in any society there must be those who study and understand matters of religion professionally.

[9:122]
And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.

The Quran is silent on whether or not they should be compensated for their efforts. So I believe it's best not to dismiss this option entirely.

Furthermore, I believe some rulings although not mentioned explicitly in the Quran, Can be sourced to one of the Quranic principles. Which in turn, does not make it unquranic. For examples see brother Joseph's Q&A http://quransmessage.com/articles/q&as%20FM3.htm

And concerning:
Quote
How are we to take knowledge of ethics and virtues from individuals who may have acted in vile and abusive ways?

In my humble opinion, the veracity of knowledge taken from any individual in matters of religion should not be based on their character/ behavior. Instead it should be based on the ARGUMENTS presented. We are all human and we are all prone to error. A person making a mistake does not nullify their arguments (given that they are built on sound basis). After all, its better to follow a good argument from a perceived enemy than a bad argument from a friend/ally. I believe this coincides with Niaz's second sentiment.

Regards,
Ahmad

Offline ahmad

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #3 on: February 12, 2018, 01:55:06 PM »
I also feel that this post by brother Joseph is relevant.

(Why Do You Stay Anonymous?)
http://quransmessage.com/forum/index.php?topic=1276.0

Regards

Offline niaz

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #4 on: February 13, 2018, 10:02:03 AM »
Salaam Ahmad,

I see no problem with somebody expressing their opinion on any matter based on their personal understanding of the Quran (or "ruling" if you want to call it that). Anybody else is free to examine that opinion, and agree or disagree with it. Thats how we learn from the insights and the fruits of the study of the Quran from each other.

I have a problem, if that person makes money off of me, and makes dispensing his opinion on religion as his "profession", by which he earns his livelihood, making money off their followers. I understand that 9:34 is referring to professional clergymen who "consume people's money illicitly".

Peace.

Offline ahmad

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #5 on: February 14, 2018, 11:43:05 PM »
Salam Niaz,

According to some Tafsirs (and my understanding), the verse can be referring to several types of methods for illicitly consuming money (off followers.) :

1. By convincing followers that the only way to salvation is through their service/obedience and paying money to win their approval.
2. Taking bribes to soften legal punishment
3. Making their living based on twisting/concealing the teachings of the book. [2:174].  For example: Denying that prophet Muhammed was a messenger.
4. Writing the book with their own hands and saying that it is from God [2:79]

So If a scholar does not do any of those things, and makes a living teaching the REAL message of the Quran without distortion. Why would it be unlawful ? As I said before the Quran expects a group of believers to be grounded in matters of religion. Such endeavours do sometimes requires some form of compensation.  I can't find a verse where the Quran explicitly dismisses this option.

Thoughts ?


Regards

Offline niaz

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #6 on: February 18, 2018, 02:06:42 PM »
Salaam Ahmad,

I have to respectfully disagree with your understanding. I don't think 9:122 is referring to any scholars at all. It tells us that all the believers did not mobilize for battle all at once - some of them did while the rest of them stayed back. Those who went forth did not get to engage in study of the Quran under this specific circumstance, while who stayed back did. So those who stayed back taught what they learned to the other contingent when they returned. All those who stayed back did the study, not just designated "scholars" among them. God promises us that the Quran is easy to learn (54:17,22,32,40). The following Sura, God tells us that He teaches the Quran (55:1-2). God expects everybody to reflect and study the Quran for themselves (38:29, 47:24). Under normal circumstances, everybody is expected to study the Quran. God does not ask people leading normal lives to sit back and expect scholars to learn the Quran and teach them the religion.

I contend that there is no sanction of a profession of "scholars" of religion anywhere in the entire Quran (including 9:122 for reasons I stated above). And all places where "scholars" are referred to, they are referred to negatively (e.g., 9:34, 42:21 -  even if you restrict the scope of 9:34). God refers to arguments and mutual blame game between religious leaders and their followers on the Day of Judgement in the Quran (e.g., 2:166-167, 40:47-48, 34:31-34 etc.). Even if you restrict the scope, since the all references are negative, and there is no positive sanction, I believe there is no such thing authorized by God.

I see the history of organized religion where professional clergymen have exploited the masses as a reason why this should be the case. I understand that you want to give benefit of doubt to those scholars who did not resort to certain specific traits you listed. I do not see the need to do the same. Even prophets and messengers of God earned their own living, and never asked for any wage for teaching people the religion (6:90, 10:72, and numerous other verses). Then I don't see why anybody else should.

Peace

Offline niaz

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #7 on: February 18, 2018, 02:36:16 PM »
Also, I see the REAL message of the Quran as simple and clear (mubeen). If someone claims that he has to make a living off teaching it, then something is not right.   

Offline ahmad

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #8 on: February 21, 2018, 10:04:00 PM »
Salam Niaz,

Thank you for your reply.

I agree with nearly all your points. Yes if muslims claim that the prophet is their role model then they should also imitate him in not taking a wage for teaching/spreading religion. And yes learning/teaching religion is a societal responsibility not just for specific individuals, even if some may have more knowledge than others. I also agree that the Qurans seems not to sanction the profession of scholar of religion.

Yes the Quran's message is simple but that does not mean that deeply studying it is. It has not been the case for me and I believe it's not for many others. Yet this does not necessarily justify making a living off of teaching it (As you said).

But we cannot deny that many important scholarly endeavours have come from those who make it their main profession. We can't deny for example all the good that Nouman Ali Khan has done for spreading the message of the Quran, even if we disagree with him.

But at the end, we have not tried a model where religion is taught without a fee (like the prophets), maybe it will yield better results...

What are your thoughts ? Did you think religion will be properly taught if there was no compensation involved ?




Offline ahmad

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #9 on: February 23, 2018, 06:13:59 PM »
And what about professions that are based on islamic principles/teachings like Islamic Finance or Islamic psychology. Do you think it should be done without compensation. Or would it be Ok to charge for these services ?

Offline niaz

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #10 on: February 24, 2018, 12:31:13 PM »
Salaam Ahmad,

I don't want to dwell too much on the topic, and end up issuing fatwas on specific flavors of the profession.  :) Let whoever wants earn their livelihood however they want; it is between them and God. Similarly for those who chose to approach them for guidance. I have already expressed my general sentiment about this strongly enough. And looks like we more or less agree on the foundational principle.

Regarding religion itself, my thought is that it consists of the commandments listed in the Quran, like: do not setup partners for God; observe the contact prayer regularly to commemorate God; spend charitably on the poor, orphans, hungry, needy, refugees;  do not tell lies, do not break your contracts, do not cheat, be patient, devout, appreciative; lower your gaze and maintain your chastity; avoid backbiting, slander, gossip, spying, calling people names; be fair when dealing with people - give full measure, stand up firmly for justice, even if incriminating oneself, don't be biased, prejudiced against people etc. As we keep reading the Quran, we are reminded about them, and we should strive our best to "hear and obey". The more familiar I become with it, the lesser I see the need for any professional instruction to learn or practice them.

God clarifies that interest is not "just like trade". He has forbidden interest and permitted trade. I think we can each use our common sense, and seek God's guidance to "hear and obey" this commandment.

Peace

Offline Hamzeh

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #11 on: February 26, 2018, 07:04:02 PM »
Asalamu 3alykum

Dear brothers Ahmad and Niaz

After reading this thread I thought I would also give my views and see what you think.

First I believe the search for truth or the right paths is a responsibility on every human.

I believe once a human is guided or is granted a righteous path, it should be delivered or shared with the intention that the reward is from God and not to seek any gains. This can be applied on an individual level or an organization seeking to help people for Gods sake.

If the intention was to seek to help people and share righteousness one would expect to see more of giving than taking.

I am not sure in the western countries what the goals or agendas of the masajids are, but to be places of worship is acceptable in my views. Those who are in authority of them or those who initially established the masajid should keep in mind that its a place of worship for God alone and the reward is with God. Anything that is held in the masajid should be solely for the purpose of God. No individual should profit from any gains but the gains should possibly improve the building or its purpose if people choose to give to it. It should not be a business.

Those who attend them should also keep vigilant that it has expenses, maintenance and so on and that circumstances change. The Muslim community attending those should have access to those expenses and pay them for the sake of God.

If a masjids purpose is to be held as a place of worship then I would say anyone who is their seeking God's pleasure is able to play a role in attending to be a leader/imam if no one person is willing to do it for free. On Fridays the speeches/khutba should also be done for the sake of God.

If religious knowledge is to be shared I find the Quran does seem to suggest it should be taken from those who ask of no fees and that those spreading the word of God should exercise that with the intention that the reward is from God.

That being said the expenses should not be wages for teaching Islam. I think if that is the case then where does one stop from making a gain from anything to do with religious practices. It can very easily become a business. One becomes a preacher for money. Who is he hired from? Why?


Moving on the Quran does seem to instruct on how to spread knowledge in a Islamic nation and that a people should always be educated and study Islam.

Before I share my view on this matter please take into consideration that what I share is most likely to be valid only if a nation was to take its laws from the Quran.

The reason I say that is because there is a lot of matters/issues that the Quran can only be applied and implemented on a national scale and not on a personal level. Some examples are marriage/divorce, inheritance, corruption, zakat, punishment, convictions etc.

However please note the personal obligations that the Quran commands can be implemented Insha'Allah at any time or any place and the Quran does guide humanity on that level as well even when the laws of the land conflict with the societal laws of the Quran. One still has a duty even living under other laws.

Taking that into consideration there is two verses in the Quran that comes to mind regarding teaching or spreading the knowledge of the religion/constitution/laws.

9:6 And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not.

9:122 And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.

These verses seem to be revealed in a context where the believers have the upper hand and starting to institute their ways in the land.

If the interpretation of zakat is accepted as a duty to be imposed by the Quran as a system to collect a share of the profits of the people living under a society then one can possibly understand these issues.

If the funds from the zakat is to be used solely for society under an Islamic nation then it would be a duty of the government to also teach and educate its people in religion/constitution/laws according to verse 9:122 or also one can deduce from verse 9:6 that educate those who do not know or are living under the nations allegiance. However at the same instance let those who believe believe and let those who want to disbelieve disbelieve.

Just like the funds of the zakat would fund the security of a nation like its military, police, courts or justice departments, etc it would also be plausible to fund its education system, building its schools, paying its employees, expenses etc.

Thats also another thought.

But at the end when all things fail and when the Quran is only a book casted aside on the shelf then follow those who ask of no fee.

Salam


Offline ahmad

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Re: Scholars and Scandals – Can Knowledge be Taken from Abusers?
« Reply #12 on: March 02, 2018, 01:34:52 PM »
Thank you brother Niaz and Hamzeh for sharing your perspectives.