Issues Possibly Affecting New Muslims

Issues Possibly Affecting New Muslims

There are a number of possible issues that affect New Muslims and it must be added that the issues are not specific to Muslim communities and affect nearly all converts to any faith.


Assuming a new religious identity
Sharing the Conversion with Family Members


The most difficult step for a new convert is often to share it with his/her family. A lot of New Muslims report feeling guilty amongst family and relatives and being afraid of being rejected. Families can be very reluctant to support religious conversions because they can think that they have lost their child or because of common misconceptions about Islam such as violence and womens rights.


“I felt very guilty about what I perceived at the time of turning my back on my family and my culture and the way that I was brought up and worried about how that would be perceived.”


Danette Zaghari Mask, Director of CAIR

http://www.npr.org/templates/story/s...oryId=13922986


Perceptions From others and the Fear of Identifying Themselves as Muslim

There are numerous misconceptions and stereotypes about Islam and Muslims. Many of these have caused deep distress within Muslim communities and those converting to Islam come across these prejudices that inevitably build fear within them. The misconceptions and stereotypes therefore need to be constantly challenged and addressed though a New Muslim obviously needs the time and space to be able to know and understand Islam so that he / she knows the misconceptions and feels confident to address them in ways that they feel comfortable.


“And I think part of it was their concern about how society would perceive me. If they have negative views about Muslims because of their exposure to the media, that that would translate into negative perception of me. And I think they thought it would get in the way of - or I know they told me that they thought it would interfere with success in my professional life, which it didn't. But those are fears that they expressed at the time.”


Danette Zaghari Mask, Director of CAIR


Becoming part of a minority

Some new converts, more specifically people from Christian backgrounds in Western countries, experience the barriers of being part of minority. They suffer the changing attitude of people amongst them. They report that as formerly part of the majority, they never had to face before this kind of hatred, attitudes and behaviours.


Finding a place and a community to live their faith


People who make the choice of conversion can feel lost regarding where to go to effectively live their faith. According to testimonials, different issues arise.


One problem they encounter is the ethnicisation of some mosques. In these places, they find that cultural identity is stronger than religious standards and so they feel hard to be integrated. Also, some new converts do not know to which branches of Islam they should refer to and/or are not well aware of the different movements and/or do not have an entire understanding of the principles of Islam.


Basic Practical Issues

Most of the time, New Muslims are also facing practical issues when adopting a new way of life which is also completely compatible with life in the UK. Some of the issues may include (i) how their relationships with non-Muslims may change due to fear and preconceptions about Muslims (ii) marriage with a non-Muslim though Islam allows for marriage with Jews and Christians. These practical issues may have the greatest impact for New Muslims and such support at a practical level is therefore key.

How should the common man act when faced with multiple opinions of scholars?

By Imam Hajjatu-l-Islam (the Proof of Islam) Abu Hamid al-Ghazali


If there is no other Mufti in that city, it is obligatory for the common man (`ammi) to turn towards that lone Mufti. If there are many, then he can ask whosoever he likes, as it is not necessary for him to seek the most knowledgeable amongst them. This was the practice in the time of Sahaba, when common folk would ask companions of every rank and they did not restrict themselves to just Abu Bakr, `Umar or other Caliphs.

Some scholars have said that it is compulsory to turn towards the most knowledgeable amongst them. If there are equals, then one can choose whomsoever they like. But this opinion is against the unanimity of the Sahaba because in their times, issuing fatwas was not restricted to the companions of higher ranks (fadil).

Rather, it is only obligatory [for the common man] to ask those whom he knows to be knowledgeable, trustworthy and judicious (`ilm wal-`adala).

Yes, if two scholars differ in a particular matter he must return to them once more and say: “the rulings of you both are contradictory; and both of you are equal in my eyes”. If both of them allow him to choose whatsoever he likes, he does likewise. If both of them agree on a more cautious answer, or on that which is more helpful, he obeys them.

But if they insist on the difference and there is no other way except to choose one of the two, he must defer the matter since neither of them is better than the other. The Imams are like the stars: he shall find guidance no matter whom he follows (wal-a’imma kal-nujum: fa-bi- ayyihim iqtada ihtada)

If he [the commoner] thinks that one of them is more knowledgeable and of a higher stature than the other, he must ask the judge (qadi) of that city to choose for him. It is possible for even the lower (mafdul) ones to be among the people of ijtihad even if he is alone or if there are others with him [in his opinion.] Also, the degree of superiority [in knowledge] amongst them doesn’t matter.

In my opinion, one should follow the most superior amongst them. If one thinks that Imam Shafi`i (May Allah have mercy upon him) is the most knowledgeable, and that his madhhab is most likely to be the correct one, he should not follow other madhhab that contradicts [Shafi`i] just out of desire.

Nor should the commoner begin to collect the best rulings [according to his own self] of different madhhabs and make it an extensive choice. If he does so, this kind of choosing is akin to the Mufti who gives precedence to one proof over another (tarjih) when two of them seemingly contradict, and he follows the one which is a stronger proof in his estimation (fi zannih)

It is a similar thing here. Though we say that every mujtahid is correct, the possibility of error exists because of overlooking a certain proof (dalilun qati); or having issued a ruling even before the matter has been completely investigated or giving precedence to the wrong proof.

This is the reality of the matter, and we believe that Allah has a secret in turning people towards their [mujtahid’s] opinions until there shall not be the [opinions of] the careless and those who follow their own desires; the libertarians who seek unrestrained freedom like that of animals, who are unreigned and turn people hither and thither.

It is therefore better to follow the restrained opinions and established principles [by the mujtahids] than to follow the choosing of those who are carefree and careless like little children and animals.

However, if we are forced to choose between the opinions of two muftis who are equal or two proofs that are equally sound, it becomes a necessity [to choose].

CREDITS: Translated by Sidi Abu Hasan and released by www.marifah.net 1428AH

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