Why do Shiites and Sunnis misinterpret the verse “Indeed, the believers are brothers”?
Author: Dr. Farid Younes, Retired Professor of Middle Eastern Anthropology and Islamic Philosophy Studies, Chairman of the Afghanistan Thought Center, Member of the Advisory Council of Sangar
A woman wrote to me: “Professor, you wrote that your understanding of mahram and non-mahram differs from the conventional one. Could you explain?”
First, since I do not follow any particular Islamic school of thought, I have my own definitions of many concepts. I am neither a follower of any sect nor a religious scholar. In all matters, I rely on my own reason and never depend on the reasoning of others. In my view, those who neither study nor reflect and instead rely on the minds of others have compromised with reason, which, according to Imam al-Ghazali of Tus, is the very essence of human nature.
The great Sufi master Khwaja Abdullah Ansari beautifully said:
“O God, what have You withheld from the one to whom You gave reason? And what have You given to the one whom You deprived of reason?”
I possess reason, and I was created according to the Islamic concept of fitrah (natural disposition), as taught by the Prophet of Islam. More importantly, I was created free.
Second, I was raised in the urban culture of Kabul as it existed fifty years ago, not in an ethnic, tribal, and religiously dogmatic environment marked by the intolerance and narrow-mindedness of today. The citizens of Kabul in those days were more advanced precisely because they thought independently and lived according to the law. They observed etiquette and understood the subtleties of social conduct.
I have said that I belong to the authentic Kabul of fifty years ago, not the Kabul of today.
In that culture, men and women within families and circles of friends shook hands, exchanged greetings with kisses, men kissed women's hands, and they treated one another as brothers and sisters—with affection and respect.
In this urban culture, men held women in high regard.
My respect for women was first and foremost learned from my late father, Professor Mohammad Younes, known as “Motakhassis” (“The Specialist”). At social gatherings, men and women participated together rather than separately, as is customary in tribal societies. Attending events without one’s spouse was largely characteristic of rural, non-modernized communities.
I am a man of urban culture—that is, of a civilized culture.
I had a sister named Rana Jan Younes, may God envelop her in His mercy. The first wedding ceremony held at the Kabul Hotel in the city of Kabul in 1961 was my sister’s marriage to Dr. Rawan Farhadi. Men and women were invited together to the ceremony. My father was the first person to initiate such a practice.
At that time, the Kabul Hotel was the only prestigious hotel in the city, and Kaka Mannan Jan, may God have mercy on him, was its manager. He was an exceptionally honorable and lovable man.
I clearly remember that I was nine years old, and the late Ustad Yaqub Qasemi performed songs at the celebration.
Yes, my father wanted to break an old tradition.
I was raised in a culture of freedom, human dignity, and equality between men and women, not in an atmosphere of prejudice, discrimination between the sexes, and tribal thinking.
In religion, intention comes first. God holds people accountable primarily for their intentions, not merely for their actions.
I regard all women as my sisters in faith. As the Holy Qur’an states in Surah Al-Hujurat:
“Innamal mu’minuna ikhwatun” - “Indeed, the believers are brothers.”
In other words, believers are brothers and sisters to one another in religion.
However, in both Shiite and Sunni interpretations, the word ikhwah is generally understood as referring only to men. I have written before that I consider this interpretation incorrect, because the concept is linked to both akh (brother) and ukht (sister), and its original meaning is that men and women in the faith are brothers and sisters to one another.
Brotherhood and sisterhood in religion mean that a person should not harbor bad intentions toward either a woman or a man, should not backbite them, expose their faults, engage in gossip about them, and should help them whenever they are in need.
For me, all women are sisters. My understanding of the concept of non-mahram is that it refers to a woman and a man engaging in an intimate relationship outside marriage. I do not consider shaking hands with women or exchanging friendly greetings with them to be a violation of religious principles. We were all created free, and we make our own decisions regarding our faith and our lives rather than allowing others to decide for us.
The account that the Prophet did not shake hands with women during the bay‘ah (pledge of allegiance) and instead placed his hand in water relates solely to the specific circumstances of that pledge. I do not accept the interpretations of earlier authorities who concluded from this that men and women should never shake hands with one another.
In any case, my position is clear both within my family and among my friends, and I respect every person's way of life. If a woman extends her hand in greeting, I shake her hand; if she greets with a kiss on the cheek, I respond in the same manner. In my view, there is neither sin nor wrongdoing in this.
In social relations, I view all men and women through the lens of brotherhood and sisterhood, and I categorically reject the forms of prejudice and restrictions that have become widespread today. In the next world, I alone will be accountable for my actions, not anyone else.
I will never compromise my freedom—neither in my actions nor in my thoughts. I have said and written this many times.
The Qur’an clearly states that every individual is responsible for his or her own good and bad deeds. I love Islam deeply because it gave me both identity and freedom.
