Re: Just because you like wearing a religious symbol
Peace All and hareem01
Khimar and Beard - let's call these outward symbols of Islam. (For the time being)
However we can say that khimar can be worn by non-Muslims and beard can be toted by non-Muslims ... then some have argued the way you wear the khimar and tote the beard makes it Islamic. Ok on that basis some people argue that covering hairline is the Islamic way of wearing khimar and having fist length beard with trimmed moustache is the Islamic way of keeping a beard.
But then we have differences of opinion. Some people say khimar was being used to "cover the bosoms" as per Qur'an which means the head covering is less important than the hairline to be covered. Does it therefore mean the hairline need not be covered - well according to hadith the hairline should be covered - but then is that the position of basic requirement or is that a higher level - one of extra effort? Would the conditions of the society affect the effort needed to observe "hijab" as per hadith? Same goes with the beard ... some believe having some facial hair is enough, some believe having a fist length is enough.
After this can we then say those who do these things are doing it for the sake of obedience or for the sake of showing off?
Some have argued to protect oneself from "riya" (hidden shirk by doing good to appear noble in the eyes of others) - it is better to avoid outward forms of piety. Some say it is better to downplay ones outward piety and to be increasingly more pious as your private circle comes closer in.
On the other hand by hiding ones level of piety does it mean they should act immorally? Does it mean if a man holding a bottle of wine is a sinner - even if you have not seen him drink from it? Does it mean a drunk man is a sinner even if you have not seen how he became drunk? No ... a man holding a bottle of wine may be throwing it away after taking it from someone else, he may be doing it to reduce his ego, but will make sure he never drinks it, but makes people think he is ... but at the same time he will not glamorise it to make people think it is the right thing to do ... he may be drunk through a state of dzikr not the liquor ... or he may be recovering from anesthetic or he could have been jumped by evil men who forced him to drink ...
Is piety being good in the eyes of others or is piety thinking good about others?
Does knowledge make us pious? Or is knowledge a burden that if we have it and do not follow it our accountability is greater than the those who do not have it and do not follow it?
Does it mean we should not seek knowledge? No ... We should seek knowledge because the intent of gaining and the effort is greater than the achievement. Should we have an opinion if we have no knowledge?
But if we have an opinion after gaining knowledge of a matter are we being sincere to that opinion?
But even if we are sincere to that opinion does it mean that we are necessarily guided to the "better" understanding?
It may be that someone has better character and does not have a beard, but does it mean his choice for not having a beard is a result of better understanding? Sincerity does not have to be linked to understanding correctly ... It is possible for a person to have a false understanding but be completely sincere. It may be even be possible for someone to find it easy to be kind yet find it difficult to have a beard, whilst for others it may be hard to be kind and easy to have a beard ... as long as both believe it is better to be kind and it is better to follow a Sunnah then this is what matters ...
**Orientation
**Our orientation (direction our heart faces) should be to submit even if we are not submitting or in that submitted state ... this is the meaning of sincerity. Our universal principles should be to do good and only to to submit to what we feel is good. We should learn about what is the criteria to what we should avoid and learn about the criteria to what is prefered ...
It is more important to avoid harm first before we move to positions of preference ... it is more important preserve the image of Islam than to be open representatives of Islam with bad character. It is necessary to "seek" the position of high ideals and greater piety and NOT be content with the basics ... because there is a danger in falling lower than that ...
Within this is the playground of conduct for a Muslim ...
Be strict on oneself and lenient on others ... appoint leaders who are better than you -
- In conduct (ikhlaq)
- In knowledge ('ilm)
- In outwardness (sura)
In that order ... when things are obtained in that order one can be content that "khulus" (sincerity) is present in the other person and their level of piety is of a given amount ... Outwardness without knowledge but with ikhlaq is safe, but they cannot be a leader because they may lack wisdom ... outwardness without ikhlaq but with knowledge may lead but will be unjust to the people their leadership again may lack wisdom in a different way ... Those who have ikhlaq and 'ilm without outwardness may be good people, but it is better to appoint leaders who embody the knowledge they have to protect them from being labelled as hypocritical from an unwise audience.
Being a Muhsin (excellent) person is a set of extremes that are desirable in Islam. All other extremes are undesirable. Being moderate should not be translated to mean playing fast and loose with the requirements ... but it means we should not be quick to judge others, before obtaining the full information. Seek out ways to be merciful and always look for the greater good and if there is no good then to seek out the lesser of two harms.