The Israeli genocide bagged perhaps its most elusive Palestinian victim with the confirmed assassination of Hamas military commander Muhammad Daif. An extremely shadowy but influential presence in the Gaza Strip for a quarter-century, this wily, resilient operator played a fundamental role in Hamas’ evolution from an originally modest insurgency to a force capable of challenging Israel in sustained warfare.

Daif, or Abu Khaled Muhammad Diab Ibrahim Masri, has been at the top of Israel’s hitlist for over two decades, yet, so elusive a figure was he that during that period no remotely current photograph of his was available. This was ironic for a man who, as a student in the 1980s, had shown a passion for theatre and even set up an acting troupe, whose plays circled themes of Palestinian resilience and resistance. Upon joining the emergent Hamas group, however, Daif withdrew to the shadows, participating in militancy against the Israeli occupation until the low profile that would mark his career.

A Life in the Shadows

Given Israel’s invariable vilification of opponents, of course, Daif would be portrayed in coming years as a spectral figure haunting the hapless ethnostate’s cosseted sons. By contrast, he enjoyed a legendary reputation among his compatriots. His nickname, Daif or “guest”, referenced a life on the run, as the guest of one compatriot or another. Clearly, there were a great number of willing hosts among the Palestinian populace given how long the Hamas military commander was able to keep this up: a reflection of widespread opposition to Israeli occupation and support for whatever resistance could be mustered.

Though he had briefly been arrested on Israeli insistence by its Palestinian collaborators in 2000, Daif was soon released as another revolt began against the occupation, and in 2002 he took over the Hamas military command. His predecessor Salah Shihadeh had just been assassinated -along with his entire family and neighbors- by Israel in circumstances, during ceasefire talks, that even a neoconservative Washington considered excessive. These would, of course, become not only a signature of Israeli policy but even a staple of the United States’ emerging “war on terror”. But even in a period where more and more states used airstrikes to target their opponents with abandon, Daif was an extraordinarily common, and, for the Israelis, maddeningly elusive target. An early strike two months after Shihadeh showed him emerging drenched in blood from the wreckage of a vehicle. Another strike in the summer of 2006 reportedly injured him badly enough to require surreptitious treatment across the Sinai border.

Meanwhile, Daif helped transform Hamas’ military wing from one that had largely focused on hit-and-run attacks -such as the assassinations of soldiers and, more controversially, suicide attacks in Israeli cities- into one that could engage the Israeli military in drawn-out skirmishes and battles. It was under his leadership that Hamas also developed rockets, which would be frequently fired at Israel in response to its attacks on Palestinians. One factor in this was Iranian expertise and resources, though these were often vastly exaggerated by an Israel that sought to reduce Hamas to an Iranian proxy rather than an organic movement. Recent information has confirmed that most of Hamas’ arsenal was locally produced; unsurprising given the number of engineers in the movement.

During the protracted Israeli blockade and siege on Gaza -one that was punctuated with mass assaults in 2008, 2012, and 2014- Hamas’ unexpectedly improving military capability became clear. This was most obvious during the summer 2014 Israeli assault, where the Palestinians were able to hit back far more effectively than had been the case five years earlier. This did not go unnoticed in Israel, which has always been extremely sensitive to losing personnel, and instead resolved on a blockade punctuated with occasional massacres. The 2014 campaign left its mark on Daif, who lost much of his family in yet another Israeli strike.

In keeping with his pattern, Daif remained in the shadows, severing contact with most of the outside world; even the father of his martyred wife, it was reported, had only met him once, when he had proposed. Instead, he focused on improving Hamas’ military and increasing coordination with other militant groups. On occasion, Hamas would launch rockets, notably during the 2021 Israeli assault on Jerusalem’s Aqsa mosque. But the draining effect of the blockade and Israel’s own freedom to act without international repercussions -such as the wholesale massacre of a Palestinian protest “march of return” in 2018- lulled Benjamin Netanyahu-Mileikowski’s regime into a sense of impunity. This was shattered in October 2023 when the Palestinians, led by Daif’s Hamas troops, mounted a devastating hostage raid that caught the occupation by surprise.

Martyrship Status Confirmed

Israel responded with the first of several massacres to herald a full-scale genocide. Inevitably along with an enormous expansion of its strikes and the massacres of tens of thousands of civilians, it occasionally struck gold. In summer 2024 Israel reported that it had also killed Daif. Hamas, who are usually prompt in confirming casualties, did not confirm Daif’s assassination until last week, six months later. Daif was confirmed to have been slain in the past year, along with his second-in-command Marwan Issa, their aides Ghazi Abu-Tumaah and Raed Thabit, and field commanders Ahmad Ghandour, Ayman Noufal, and Rafai Salameh. They join a long list of Hamas’ “caravan of martyrs” that includes, in the last year alone, its top-ranked leaders Saleh Arouri, Ismail Haniyeh, and Abu Ibrahim Sinwar.

Given Hamas’ typical promptness in congratulating “martyrs”, why the belated confirmation for Daif’s assassination? It is possible that he only just succumbed to mortal wounds sustained in the summer. Conversely, it is possible that he had already lost his life in 2024 and that, unusually, Hamas kept it a secret until the short-lived ceasefire of winter 2024-25. If the latter is true, it is an indication of Daif’s reputation in the group that his removal would be thought to have an unusually sharp blow on morale. Of course, Hamas, like other Palestinian and Muslim groups, sees its casualties as martyrs. But after a quarter-century of dodging death with positively feline dexterity, the slaying of Daif would be a shock to even the famously resilient people of Palestine.

 

Related:

– Israeli Assault On Lebanon Kills Hassan Nasrullah: A Look Back On The Politics That Shaped His Leadership

– A Year of Being Witnesses to Genocide: Psycho-Spiritual Perspectives To Help Grapple With Dissonance And Overcome Complacency

The post A Shadowy Guest: The Life And Lives Of Muhammad Daif appeared first on MuslimMatters.org.

The concept of Palestinian return encompasses not only refugees displaced by conflict but also millions in the diaspora who have preserved their cultural identity and connection to their homeland despite generations of exile. For them, return goes beyond a physical journey; it signifies a restoration of rights, history, and a sense of belonging.

A bird Soaring the skies Wings beating Bringing blessings As it embraces the air A messenger of hope And symbol of peace rare The sound of silence Resonating Within those who dare To have upturned eyes To the heavens To witness Where A solitary creation Of Allah In His might Has been given The gift of flight Thus, we stand in awe In Allah’s Light And take flight Towards The magnificence Of Allah’s Light All praise to Allah As He foresees Human plight And acknowledges The flight Of freedom Given And ordained By the King of Heaven

Related:

– Standing With Palestine: A Poem

– If You Could Speak: A Poem

The post A Prayer On Wings: A Poem Of Palestinian Return appeared first on MuslimMatters.org.

The concept of bidʿah (innovation) has long been a subject of discussion and debate within Islamic scholarship. Anchored in the principle that acts of worship must be based on divine authorization (tawqīfī), this discourse aims to define the boundaries between permissible and impermissible religious practices.

By drawing upon foundational texts from the Qur’an and the Sunnah, and the insights of the pious predecessors as well as leading scholars, this article examines the definition, classifications, and implications of bidʿah.

Regarding this principle:

The Default Principle Regarding Acts of Worship Is That They Require Divine Authorization (Tawqīfī)

This should remain beyond dispute.

Evidence for it from the Qur’an includes the statement of Allah (Most High):
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ﴾ [الشورى: 21]﴿

“Or have they partners who have ordained for them a religion that Allah has not permitted?” [Al-Shūrā: 21]

From the Sunnah, there is the hadith of ʿĀʾishah in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim:

“مَن أَحْدَثَ في أمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ.”

“Whoever introduces something into this matter of ours that is not part of it, it will be rejected.”

In the narration of Muslim:

“مَن عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أمْرُنَا فَهُو رَدٌّ.”

“Whoever performs an act not in accordance with our command, it will be rejected.”

And the saying of the Prophet ﷺ recorded by Ahmad and others with an authentic chain:

“‌وَإِيَّاكُمْ ‌وَمُحْدَثَاتِ ‌الْأُمُورِ، ‌فَإِنَّ ‌كُلَّ ‌مُحْدَثَةٍ ‌بِدْعَةٌ، ‌وَإِنَّ ‌كُلَّ ‌بِدْعَةٍ ‌ضَلَالَةٌ”

“Beware of newly invented matters, for every innovation is a bidʿah, and every bidʿah is misguidance.”

However, disagreement arises among people in defining and delineating bidʿah (innovation). This is not a new phenomenon. It is sufficient to look at the debate between Imām al-ʿIzz and Ibn al-Ṣalāḥ concerning the prayer of al-Raghāʾib to realize this. Contrary to what some might assume, this was not a dispute between hadith scholars and jurists.

In fact, the one opposing this innovation was the jurist, and more surprising still is the inconsistency in Imām Ibn al-Ṣalāḥ’s own fatwas on this very issue.

The difficulty of the matter is evident in the abundance of their historical and contemporary disagreements over whether various practices constitute innovations. The verifying scholar Imām Ibn Daqīq al-ʿĪd remarked on the topic of bidʿah: “This is as much as can be mentioned on this topic, despite it being among the significant challenges, due to the lack of clear regulations established by earlier scholars. People’s opinions on this matter have diverged greatly.”1

Before attempting to clarify the ruling on bidʿah, let us first define the term and identify those practices unanimously recognized as innovations.

Definition of Bidʿah

As for its linguistic definition, bidʿah (innovation) refers to

“ما عمل ‌على ‌غير ‌مثال سابق.”

“Something done without a precedent.”2

Imām al-ʿIzz provided the following definition for its technical meaning: “Bidʿah is any act not practiced during the time of the Messenger of Allah ﷺ. It is divided into: obligatory, prohibited, recommended, disliked, and permissible innovations.”3

Notice the broad scope of bidʿah in this definition, which necessitated classifying it into rulings ranging from obligation to prohibition. Most scholars adopted a similar approach, as evidenced by the statement of the author of al-Muṭliʿ: “Bidʿah is divided in accordance with the five legal rulings of taklīf.”4

This is with what Imām Taqī al-Dīn Ibn Taymiyyah pointed to when he said: “When some scholars speak of bidʿah being divided into praiseworthy and blameworthy, they are referring to bidʿah in its linguistic sense. However, when the Prophet ﷺ said, «كل بدعة ضلالة» ‘Every bidʿah is misguidance,’ he was referring to bidʿah in its legal sense.”5

Sultan al-ʿUlamāʾ (Imām ʿIzz al-Dīn) elaborated further, stating:

“Innovations are of three types:

1. The first is permissible, such as expanding upon food, drink, clothing, and marriages; there is no harm in any of that.
2. The second is praiseworthy. This encompasses every innovation that aligns with the principles of Sharia and does not contradict any of its rulings. Examples include building ribāṭs (fortified stations for defense and/or worship), khānqāhs (Sufi lodges), and schools, as well as other forms of good deeds that were not practiced in the early period. Such innovations are in harmony with the objectives of Sharia, which encourage enjoining good and cooperating in piety and righteousness. Similarly, studying Arabic, though an innovation, is indispensable for understanding and contemplating the Qur’an and its meanings…
3. The third is blameworthy, comprising what contradicts the noble Sharia or entails such contradiction. An example is Ṣalāt al-Raghāʾib, which is falsely attributed to the Prophet ﷺ and constitutes a fabrication against him.”6

As for the first category, it pertains to customs that are not intended as acts of worship and are therefore definitively excluded from the concept of bidʿah as referred to in the address of the Lawgiver. As for the second category, the correct position is that it is also not encompassed by the usage of bidʿah in the address of the Lawgiver. It is preferable that the technical definition of bidʿah aligns with the Prophet’s ﷺ statement: “Every innovation is misguidance.” We will clarify the necessity of adhering to this emphatic generalization.

Imam Ibn Rajab said: “The intent of Imam al-Shāfiʿī (rA) is what we have mentioned previously: that the blameworthy bidʿah is that which has no basis in the Sharīʿah to which it can be referred. This is bidʿah in the terminology of the Sharīʿah. As for praiseworthy bidʿah, it is that which aligns with the Sunnah, meaning it has a basis in the Sunnah to which it can be referred. It is, therefore, a bidʿah linguistically, not in the Sharīʿah, due to its conformity to the Sunnah.” 7

Thus, bidʿah in the terminology of the Sharīʿah refers to that which is innovated without sufficient basis in the Sharīʿah to which it can be referred. This definition aligns with the statement of the Prophet ﷺ: “Indeed, every newly introduced matter is a bidʿah, and every bidʿah is misguidance.” This refers to innovations in religion, as indicated by his words: “Whoever introduces into this matter of ours…” Innovations that have a basis in the Sharīʿah are not included in this statement.

However, there should be no dispute over terminology as long as the meanings remain clear. If you say, as we prefer, that every innovation is misguidance and define it narrowly, there is no issue. Similarly, if you define it broadly, categorize it, and deem only that which has no foundation in Sharia as blameworthy, that too is acceptable.

More importantly, there are two types of innovations that all scholars acknowledge as distinct, although Imam al-Shāṭibī (rA) was the first to name them as true innovation (al-bidʿah al-ḥaqīqiyyah) and additive innovation (al-bidʿah al-iḍāfiyyah). Before delving into his definitions of these two types, let us first consider his general definition of bidʿah. He (rA) stated:

“فالبدعة إذن عبارة عن: طريقة في الدين مخترعة، تضاهي الشرعية يقصد بالسلوك عليها المبالغة في التعبد لله سبحانه.”

“Thus, bidʿah refers to an invented method in religion that mimics the prescribed practices, with the intention of pursuing it as an exaggerated form of worshiping Allah, the Exalted.”8

Then he distinguishes between two types of innovations, stating:

“True innovation (bidʿah ḥaqīqiyyah) is that which has no basis in any legal evidence—neither from the Qur’an, nor the Sunnah, nor consensus, nor analogy, nor any reasoning deemed valid by scholars—whether general or specific. For this reason, it is called an innovation, as previously mentioned, because it is something invented without any precedent…

As for additive innovation (bidʿah iḍāfiyyah), it is characterized by two aspects: one of them is connected to evidence, and thus, it is not an innovation from that perspective; the other aspect, however, lacks a basis, like true innovation. Because the act encompasses these two aspects and cannot be fully assigned to one or the other, we have designated it with this term, additive innovation. This means that with respect to one aspect, it is a sunnah, as it is based on evidence; while with respect to the other aspect, it is an innovation, as it is rooted in doubt rather than evidence or has no basis whatsoever.”9

His intention—may Allah have mercy on him—regarding that which has two aspects refers to what has evidence permitting its generality, such as sending blessings upon the Prophet ﷺ, but is specified by a cause or time without evidence justifying such specification.

True innovation (bidʿah ḥaqīqiyyah), therefore, is the invention of a type of worship that has no basis in our religion. It includes numerous examples, such as seeking closeness to Allah through listening to music or dancing, worshipping by standing in the sun, abstaining from permissible speech, abstaining from eating meat or marriage, handling snakes, performing prayers in a manner different from the prescribed form, undertaking a pilgrimage to Mount Sinai, denying divine decree, negating Allah’s attributes, or likening Him to the creations (tashbīh).

Scholars are in agreement on certain points:

1. They agree that innovation does not apply to customs since the default for customs is permissibility. This holds unless someone adopts or abandons a custom as a form of worship without evidence. Thus, there is no room for discussion about matters like using cars, phones, or any other customs and transactions for which no evidence of prohibition exists.
2. They also agree on the prohibition of true innovations, even though disagreements regarding its application may occasionally occur.
3. They are also unanimously agreed that acts of worship designated with a specific form, cause, time, place, or quantity must not be altered in any aspect. For instance, there is no standing (wuqūf) except at ʿArafah, no circumambulation (ṭawāf) except around the Kaʿbah, no sacrificial offering (uḍḥiyah) during Eid al-Fiṭr, no witr prayer after ẓuhr, no zakāh on personal possessions kept for use, and no addition of a fifth unit to any obligatory prayer.

The disagreement among scholars lies in additive innovations, which are practices that have a basis in Sharia and fall under a general or analogous ruling, such as unqualified prayer, fasting, or remembrance of Allah. However, they involve modifications to the form of worship or adherence to a cause, location, time, or specific quantity not legislated, or the attribution of a virtue to something without evidence. This is where differences and variances emerge. Acknowledging this, al-Shāṭibī said: “Additive innovations themselves are of two types: one that approaches true innovation, to the extent that it may almost be considered a true innovation, and another that is so distant from it that it may (almost) be regarded as a pure Sunnah.”

Among the examples of these additive innovations are instituting a call to prayer for the two ʿĪds or for the solar eclipse, as well as the performance of Ṣalāt al-Raghāʾib. Both are deemed reprehensible by all or the majority of scholars. On the other hand, practices such as group dhikr and the use of prayer beads are commended by many or most scholars. There are also numerous practices that some scholars have categorized as innovations, such as persistently invoking blessings upon the Prophet ﷺ aloud by the mu’azzin after the call to prayer, the act of prompting (talqīn) of the dead, vocalizing one’s intention (niyyah), celebrating the Prophet’s birthday (mawlid), and hosting elaborate banquets for visitors offering condolences by the family of the deceased.

The matter requires careful consideration. For those quick to permit additive innovations based on general principles, one might argue that scholars nearly unanimously disallow two units of prayer after saʿy by analogy with ṭawāf . Similarly, they oppose introducing an adhān for the two Eids by analogy with Friday prayers. The verifying scholars have also condemned the Ṣalāt al-Raghāʾib, a specific congregational prayer performed on the first Friday of Rajab, despite its potential inclusion under general texts about prayer.

There are numerous other additive innovations, many of which were deemed objectionable by most or at least many scholars. Where do you stand amidst all this? And for those who define blameworthy innovation solely as what the Sharīʿah has explicitly prohibited, the question arises: What, then, is the purpose of warning against innovation? Would it not suffice to simply warn against disobedience? If we disallow fasting specifically on Fridays due to the prohibition while encouraging fasting on Mondays and Thursdays due to commendation, by what reasoning do we then permit fasting specifically on Wednesdays?

Do not let your opposition to a group of people blind your vision. It is for this reason, among others, that the Messenger of Allah ﷺ referred to discord as the “shaver,” which shaves away religion. Read the book Al-Bidaʿ wa-l-Nahy ʿAnhā by Ibn Waḍḍāḥ (rA), who was born in the second century. If you are unable to do so and you affiliate yourself with a particular maddhab, then gather the statements of the scholars of your school about innovations, and you will find a considerable amount of these “additive innovations” among them. If that too is beyond you, then refer to those electronic programs to assist you in your search.

And it may be said to those who hasten to forbid all of them: Where do you stand regarding what has been narrated from many of the Salaf about adhering to specific devotional practices, such as particular prayers, fasts, and remembrances, or adding certain phrases? Indeed, similar actions have even been reported from some of the greatest opponents of innovations, as will be mentioned later.

The cause of the disagreement among scholars is explained by Imām Ibn Daqīq al-ʿĪd, who states:
“…The divergence in this matter stems from the point we previously mentioned, which is either including a specific matter under general principles or requiring a specific proof for that particular matter. The Mālikīs tend toward the latter. There are instances from the pious predecessors that support this approach. Do you not see that Ibn ʿUmar (rAa) said about the Duḥā prayer, ‘It is an innovation,’ because he had no evidence proving it, and he did not consider it to fall under the general principle of prayers due to its specification to a particular time? Similarly, he said about the Qunūt supplication that people practiced in his era, ‘It is an innovation,’ because he did not consider it to fall under the general principle of supplications.

Likewise, al-Tirmidhī narrates from ʿAbdullāh ibn Mughaffal, who told his son regarding the audible recitation of the Basmalah, ‘Beware of this innovation,’ as he did not consider it to be covered by a general proof. Furthermore, there is the narration of Ibn Masʿūd (rAa), reported by al-Ṭabarānī in his Muʿjam, with a chain from Qays ibn Abī Ḥāzim, who said: ‘Ibn Masʿūd was informed of a storyteller sitting at night, instructing people to say this or that. He said: “When you see him, inform me.” They informed him, and Ibn Masʿūd approached him veiled. He said: “Whoever knows me knows me, and whoever does not know me, I am ʿAbdullāh ibn Masʿūd.

“تعلمون أنكم لأهدى من محمد  وأصحابه، يعني أو إنكم لمتعلقون بذنب ضلالة.»

Do you think you are more guided than Muḥammad ﷺ and his Companions? You are clinging to the tail of misguidance.”'”10

Whoever holds that the statement of the Prophet ﷺ, “Every innovation is misguidance,” is not from the general expressions intended to be specific (ʿāmm yurādu bihi al-khuṣūṣ) but rather a general expression subject to specification (ʿāmm makhṣūṣ), will be more meticulous in seeking a specifying factor or evidence to justify the legitimacy of an additive innovation based on its cause, description, quantity, time, or place.

Our scholars have differed regarding the generality of the Prophet’s ﷺ statement, “Every innovation is misguidance,” and whether it remains entirely general until a specification arises. Imam Ibn Rajab (rA) said:

“The statement of the Prophet ﷺ, ‘Every innovation is misguidance,’ is among the comprehensive expressions (jawāmiʿ al-kalim) from which nothing is excluded. It is a fundamental principle of the religion, akin to his statement, ‘Whoever innovates in this matter of ours what is not of it, it is rejected.’ Thus, whoever introduces something and attributes it to the religion, without having an established basis in the religion to which it refers, it is misguidance, and the religion is free from it. This applies equally to matters of belief, actions, or both outward and inward statements.

As for what has been mentioned in the words of the early generations regarding their approval of certain innovations, this refers only to linguistic innovations, not innovations in the religious sense. An example is the statement of ʿUmar (rAa) when he united people in praying behind one imam during Ramadan. He saw them praying this way and said: ‘What an excellent innovation this is.’ … By this, he intended that such an act had not previously been done in this specific manner. However, it has roots in the Shariah to which it returns.

For instance, the Prophet ﷺ used to encourage praying during Ramadan and would exhort people to it. During his time, people prayed in the mosque in scattered groups or individually. The Prophet ﷺ led his companions in Ramadan for a few nights but then refrained from continuing, explaining that he feared it might be made obligatory upon them, and they would then be unable to maintain it. This concern no longer existed after him ﷺ.”11

This is a robust statement, emphasizing that the default stance is the general prohibition of innovations. It is more refined than the statement of Imam Ibn al-Jawzī in the same context:

“His saying, ‘What an excellent innovation,’ refers to innovation as the act of doing something without prior precedent. He called it an innovation because it did not exist in the time of the Messenger of Allah ﷺ in that specific form, nor during the time of Abū Bakr. Innovations may pertain to either good or evil, but the reprehensible type of innovation is what contradicts or opposes something that has been legislated.”12

Ibn al-Jawzī was among the opponents of innovations, yet the preference for the expression of Ibn Rajab lies in its clarity: had an innovation been simply about contradicting or opposing something legislated, it would already be prohibited by that criterion, without necessitating repeated warnings against introducing innovations. Moreover, attributing something to the religion and claiming that a particular act holds virtue without evidence constitutes speaking about Allah without knowledge—a matter of grave severity. After all, who receives revelation following our Prophet Muhammad ﷺ? Likewise, ascribing virtue to a place, time, number, or specific characteristic requires clear proof.

Ibn Rajab’s statement aligns with that of Imam Taqī al-Dīn Ibn Taymiyyah, who said:

“I have written elsewhere that adhering to the generality of the Prophet’s ﷺ saying, ‘Every innovation is misguidance,’ is essential, and acting upon its general meaning is obligatory. Those who classify innovations into good and bad and use this classification as a pretext to not use innovation as evidence for prohibition are mistaken. This is what some among the jurists, theologians, Sufis, and devotees do when they are prohibited from engaging in ‘innovative acts of worship’ or ‘innovative religious practices.’ They claim that only those innovations explicitly forbidden are disliked. This leads to the statement: ‘Everything forbidden,’ or ‘Everything prohibited,’ or ‘Everything contradicting the Prophet’s ﷺ guidance is misguidance.’ This is self-evident and requires no clarification. However, what is meant here is that anything not legislated within the religion is misguidance.

As for what is termed ‘innovation’ and deemed praiseworthy based on evidence from the Sharīʿah, one of two things must apply:

1. It is not an innovation within the religion, even if it is termed as such linguistically, as when ʿUmar said, ‘What an excellent innovation this is.’
2. The prohibition against innovations is a general rule with specific exceptions due to a stronger counter-evidence, while the general ruling remains applicable to everything else, as is the case with other generalities in the Qur’ān and Sunnah.”13

The Intent of Those Who Generalize the Prophet’s ﷺ Statement “Every Innovation Is Misguidance”

With our agreement with Imām Taqī al-Dīn in this position, we generally cannot ascertain the precise and detailed intent of the scholars without examining their applications. Imām Taqī al-Dīn (rA) permitted practices such as collective remembrance (dhikr), prompting the dead, the use of prayer beads, and other acts that some adherents of the madhhabs and others consider as innovations. In fact, Imām Ibn al-Qayyim mentioned:

“Among the tried and proven experiences of those traversing the spiritual path is that whoever frequently repeats the invocation: Yā Ḥayy Yā Qayyūm, Lā Ilāha Illā Anta (O Ever-Living, O Sustainer, there is no deity but You), it instills life in their heart and intellect. Shaykh al-Islām Ibn Taymiyyah was deeply devoted to this invocation, and he once told me: ‘These two Names—al-Ḥayy and al-Qayyūm—have a profound impact on enlivening the heart,’ and he hinted that they are the Greatest Name (al-Ism al-Aʿẓam). I heard him say: ‘Whoever adheres to reciting forty times every day between the Sunnah of Fajr and the obligatory Fajr prayer: Yā Ḥayy Yā Qayyūm, Lā Ilāha Illā Anta, bi-Raḥmatika Astaġīth (O Ever-Living, O Sustainer, there is no deity but You; by Your mercy, I seek assistance), will experience a heart alive and free of death.’”14

This supplication (duʿāʾ), in its origin, is from the teachings of the Prophet ﷺ, but the specification of time and number is not explicitly traceable to him ﷺ. Also, among the practices of Abū al-ʿAbbās was the repetition of Sūrat al-Fātiḥah after Ṣalāt al-Ṣubḥ. These are actions that may be classified as additive innovations, yet the domain of dhikr and supplication is vast. The Messenger of Allah ﷺ said regarding protective invocations (ruqāʿ): “Whoever among you is able to benefit their brother, let them do so.”

Since a person is permitted to praise their Lord with all forms of beauty and call upon Him with any request that involves no sin or severance of family ties, there is no objection to performing such acts or advising others regarding their various forms. However, this should be done without asserting the virtue of any specific act unless it has been clearly established through knowledge from our infallible Messenger, the Seal of the Prophets ﷺ.

Imam Taqī al-Dīn’s claim that this particular dhikr, repeated a specific number of times at a designated time, revives the heart, is subject to acceptance or rejection. This stands in stark contrast to the definitive guidance of the infallible Prophet ﷺ.

Additionally, the awrād prescribed by the Prophet ﷺ take precedence and are the ultimate remedy, leaving no doubt that one should begin with them. If someone then supplements these acts with practices grounded in legitimate origins, having personally experienced their benefit, or advises others regarding them—without claiming their status as Sunnah but rather sharing their positive impact as a blessing from Allah—there is no objection to such actions, in shāʾ Allāh.

There are numerous reports from the Companions illustrating their additions to practices not explicitly detailed in the Sunnah. Among these is Ibn ʿUmar’s addition to the talbiyah, as recorded in al-Muwaṭṭaʾ from Nāfiʿ, and a Companion’s addition to the praises (taḥmīd) after rising from bowing. Furthermore, the early generations adhered to specific numbers of dhikr beyond what was transmitted from the Prophet ﷺ, in instances too numerous to enumerate. ʿAbdullāh ibn Aḥmad ibn Ḥanbal said, “My father used to perform 300 units of prayer daily, but when his body weakened due to lashes, he performed 150 units daily.”15

However, in matters where the Prophet ﷺ specified a particular number, adherence to that specification is preferred. Imam Al-Qarāfī (rA) stated:

“… As with increasing prescribed recommendations, such as making the post-prayer tasbīḥ a hundred when the prescribed number is thirty-three, this reflects a presumption of exceeding the Messenger’s ﷺ guidance, which is a lack of proper etiquette with him. The proper behavior with the great is that when they specify something, it is to be adhered to, and departing from it is a lack of proper etiquette.” 16

This judgment, as Allah knows best, applies to those who adopt a non-legislated number as a binding practice. However, if one performs the recommended act as prescribed and then adds voluntarily without imposing it, it is hoped that such an addition increases in goodness.

The wisdom of Imam Mālik in this regard is noteworthy. Sufyān ibn ʿUyaynah narrated:

“I heard Mālik ibn Anas approached by a man who asked: ‘O Abū ʿAbdullāh, from where should I enter the state of iḥrām?’ Mālik replied: ‘From Dhū al-Ḥulayfah, where the Messenger of Allah ﷺ entered iḥrām.’ The man said: ‘But I want to enter iḥrām from the mosque.’ Mālik responded: ‘Do not do so.’ The man persisted: ‘But I want to enter iḥrām from the mosque, near the Prophet’s ﷺ grave.’ Mālik replied: ‘Do not do so, for I fear fitnah (tribulation) for you.’ The man asked: ‘What tribulation is there in this? It is merely a few additional miles!’ Mālik said:

وأي فتنة أعظم من أن ترى أنك سبقت إلى فضيلة قصر عنها رسول الله

‘What greater tribulation is there than believing you have attained a virtue which the Messenger of Allah ﷺ fell short of achieving?’”17

The Indication of Abstention

Does the Prophet’s ﷺ abstention from an act make its performance inherently forbidden? Not necessarily. The mere fact that the Prophet ﷺ refrained from doing something is not, in itself, conclusive evidence of its prohibition. Even among those strict in matters of innovation, no one has argued that his abstention from certain customary practices is a basis for prohibition—though there is a broader usūlī (principle-based) debate about whether the default ruling on things is permissibility or prohibition.

The critical issue concerns his consistent abstention from practices later claimed to be acts of devotion. Imam Taqī al-Dīn Ibn Taymiyyah, a moderate voice in this regard, elaborates on abstention as a deterrent from subsequent claims of religious validity for omitted practices:

“Consistent abstention is a Sunnah, just as consistent performance is a Sunnah, except in cases where his abstention was due to the absence of a reason, the lack of a condition, or the presence of an obstacle. If later circumstances arose where the necessary conditions were met or the obstacle was removed, then what the sharīʿah indicates in such cases should be done—like the compilation of the Qur’an into a single volume, organizing the people in the Tarāwīḥ prayer under one imām, learning Arabic, or identifying the narrators of knowledge. These are actions necessitated by the requirements of religion, without which religious obligations or recommended acts cannot be fulfilled. The Prophet ﷺ only refrained due to the absence of such conditions or the presence of an obstacle.

However, if his abstention concerns acts of worship—where, if such acts had been legitimate, he would have performed them or at least permitted them, and where his successors and Companions would have done the same—then it is necessary to assert that performing such acts constitutes innovation and misguidance. Analogical reasoning cannot justify such innovations, unlike other categories. An example is attempting to analogize the call to prayer (adhān) for the ʿĪds or the prayer for rain (ṣalāt al-istisqāʾ) to the five daily prayers by instituting an adhān or iqāmah for them, as some of the Marwanids did for the ʿĪds.”18

He further states elsewhere:

“The meaning is that when the complete indication (al-muqtaḍī al-tām) for an act existed during his life as it does after his death, what he left undone becomes an established Sunnah, and introducing it becomes an innovation.”19

Note his statement: “When the complete indication for an act existed during his life as it does after his death,” which provides a precise criterion. Circumstances may change, making the rationale for an act more evident after his passing.

Addressing Those Who Deny Evidence in Abstention

Those who reject using abstention as evidence in acts of worship argue, in cases of consensus, such as the absence of an adhān for the ʿĪdayn, that this was an omission in the context of clarification (maqām al-bayān), which implies exclusivity. They may also assert that abstention was accompanied by contextual indicators suggesting its lack of legitimacy.

This perspective invites questions: Can it be imagined that the Prophet ﷺ persistently refrained from actions of virtue without guiding his community to them? What, then, is the essence of condemned innovation if his consistent abstention from a supposed act of devotion, despite the presence of its rationale and prerequisites, conveys nothing more than the permissibility of refraining?

The salaf and scholars frequently cited his and his Companions’ non-performance of certain acts as evidence against their religious validity. Consider the statement of Abū Bakr and Zayd ibn Thābit:

” ‌كيف ‌نفعل شيئا لم يفعله رسول الله ؟”
“How can we do something the Messenger of Allah ﷺ did not do?”

And do not let yourself be distracted from reflecting on their statement by the fact that they accepted the existence of a reason for it after his ﷺ death that did not exist during his life.

Similarly, Muslim narrates from ʿUmārah ibn Ruwaybah, who saw Bishr ibn Marwān raising his hands while delivering a sermon and said:
“قبح الله هاتين اليدين. لقد رأيت رسول الله  ‌ما ‌يزيد ‌على ‌أن ‌يقول ‌بيده ‌هكذا. وأشار بإصبعه المسبحة.”
“May Allah disfigure these hands! I saw the Messenger of Allah ﷺ doing no more than pointing with his index finger.”

Reconciling the Evidence

The question remains: how then do we distinguish between praiseworthy and blameworthy aspects of what may be considered additive innovations that involve attaching a cause, attribute, quantity, time, or place to an act of worship without specific evidence? This is especially pertinent given examples like the Companions adding phrases in dhikr, the pious predecessors adhering to additional litanies beyond what is established in the Sunnah, and Bilāl’s (rAa) commitment to performing two units of prayer after wuḍūʾ. Bilāl practiced this before it was affirmed by the Prophet ﷺ, although it only became a Sunnah after his approval.

It appears that a person imposing upon themselves specific litanies—whether prayers, acts of charity, recitations, or supplications—does not fall under the blameworthy category of innovation. This includes adding to the established numbers, timing, or enhancing praise and supplications, provided it is done as a means of self-discipline and organization. Also, advising loved ones about it after personal experience is permissible, provided there is no assertion of virtue that can only be known through revelation. Even collective gatherings for dhikr or supplication at certain agreed-upon times, chosen for their suitability, may be acceptable. All of this seems permissible, as long as there is no contradiction to or competition with the prescribed acts (mashrūʿ), or other factors that warrant prohibition, and as long as two major pitfalls are avoided:

1. Attributing something to the religion without evidence – It is critical to avoid declaring such practices as religious obligations or virtues unless supported by explicit proof.
2. Mimicking prescribed practices or competing with them and creating new symbols of religiosity or communal practices that deviate from the way of the early generations.

As for the first, it is clearer than the sun at midday: whoever asserts the virtue of a particular form of worship, location, time, or number—beyond telling of what they have personally experienced—must undoubtedly provide evidence to substantiate their claim.

It is also imperative not to engage in practices that could be construed as affirming their status as sunnah. Regularly performing an act publicly, especially in mosques, during specific seasons, or by scholars, can easily mislead people. Sultan al-ʿUlamāʾ said:

“First: If a scholar performs it [the innovated Ṣalāh al-Raghāʾib], it gives the general public the impression that it is among the sunnah acts, thereby falsely attributing it to the Messenger of Allah ﷺ through one’s actions. Such implicit indications can sometimes outweigh explicit statements.’”20

As for the second pitfall: mimicking the sunnah, competing with it, or introducing rituals into the public domain that were unknown to the early generations is unanimously condemned by the scholars. The matter of innovation becomes particularly severe when such practices are publicized, encouraged for the general masses, or established as communal gatherings. For this reason, the Companions disapproved of introducing an adhān for the two ʿEīds.

Al-Shāṭibī (rA) said:

“Adhering to matters that are not legislatively binding gives the impression of being part of the religion—especially when undertaken by figures of authority or in public spaces such as mosques. If these practices are displayed prominently—similar to the rituals instituted by the Messenger of Allah ﷺ in mosques, such as the adhān, and the ṣalāh of the two ʿEīds, rain prayers, and eclipse prayers—they will undoubtedly be understood as sunnah, if not as obligations. This makes them less likely to be covered by any general evidence. From this perspective, they become reprehensible innovations.”21

Imam Aḥmad (rA) was asked: “Is it disliked for a group of people to gather, supplicate to Allah, and raise their hands?” He replied: “I do not dislike it for the brothers if they do not gather intentionally, unless it becomes frequent.”

Isḥāq said: “As he said. The meaning of ‘unless it becomes frequent’ is that they should not make it a habit such that they become associated with it.”22

The reports regarding Aḥmad’s stance vary. In al-Furūʿ, it is mentioned: “If people gather for recitation, supplication, and remembrance, one report says, ‘What could be better?’ … Another says, ‘There is no harm in it.’ Yet another says, ‘It is an innovation.’ Ibn Manṣūr narrated: ‘I do not dislike it if they do not gather intentionally unless it becomes frequent.’

Ibn Manṣūr explained: ‘This means they should not make it a habit.’ (+M) and he disliked it (+M) In al-Funūn, it is stated: ‘I dissociate myself before Allah from the gatherings of our time in mosques and sacred sites during nights they call Iḥyāʾ (revival).’” 23 These differing accounts can be understood as referring to different contexts and conditions.

Imām Taqī al-Dīn Ibn Taymiyyah said:

“Gathering for the remembrance of Allah, listening to His Book, and supplicating are righteous acts and among the most virtuous forms of drawing closer to Allah. However, such gatherings should occur occasionally at certain times and places. They should not be made into a regular practice unless it is something the Messenger of Allah ﷺ specifically legislated as a continuous act for groups, such as the five daily prayers in congregation, Friday prayers, Eids, and similar acts.”24

He also stated:

“Group recitation in sequence (al-idārah) is considered good by most scholars. One form of group recitation is for a group to read together in unison. The Mālikīs have two views regarding its dislike, and Mālik disapproved of it. However, the practice of one person reading while others listen attentively is unanimously not disliked and is considered commendable. This was the practice of the Companions, such as Abū Mūsā and others.” 25

Group dhikr and recitation, while validated by Imam Taqī al-Dīn Ibn Taymiyyah and recognized within our madhhab, remain subjects of well-known scholarly disagreement. In al-Madkhal by Ibn al-Ḥājj and other Mālikī works, it is stated: “There is no difference in Mālik’s opinion (rA) that group recitation and group dhikr are among the disliked innovations.” 26

The Ḥanafīs express a similar stance. In Barīqah Maḥmūdiyyah, it is noted: “It is disliked to recite the Qurʾān collectively because it entails neglecting the command to listen and pay attention. However, it is also said there is no harm in it.”27

Thus, there is no blame on those who avoid such practices or feel uncomfortable with them, provided they do not denounce those who engage in them, as the majority opinion supports their perspective. However, dedicating specific times in mosques for regular group remembrance—such as after Friday prayers every week or before Maghrib every Thursday—such that it becomes a consistent practice and a symbol akin to established sunan is the very scenario to which the prohibition of Imām Aḥmad and others applies.

From this category arises the widespread denunciation by the majority of scholars of those who perform the Ṣalāt al-Raghāʾib in mosques. They did not argue, as some have, that it falls under the general commands encouraging prayer and voluntary acts.

Imām al-Nawawī stated:

“Ṣalāt al-Raghāʾib is a reprehensible and detestable innovation (bidʿah), worthy of the most severe denunciation. It includes objectionable elements, making it imperative to abandon, avoid, and denounce it. It is also incumbent upon the ruler—may Allah guide him—to prevent people from engaging in it, for he is a shepherd, and every shepherd (caretaker) is accountable for their flock. Scholars have authored works to refute and condemn it, as well as to criticize its practitioners. One must not be deceived by the widespread performance of this prayer in many lands, nor by its mention in Qūt al-Qulūb and Iḥyāʾ ʿUlūm al-Dīn or similar works, for it is an invalid innovation.” 28

Sulṭān al-ʿUlamāʾ (ʿIzz al-Dīn) highlighted the distinction between Ṣalāt al-Raghāʾib and other prayers performed by the Prophet ﷺ occasionally in congregation:

“The distinction lies in the fact that following an imam in Ṣalāt al-Raghāʾib gives the public the impression that it is a Sunnah and a religious hallmark. This contrasts with the incidents mentioned in the hadiths of Anas and ʿItbān (may Allah be pleased with them both), where such congregational prayers were rare occurrences and did not lead the public to believe they were Sunnah. Instead, they indicated permissibility, which is a matter of consensus.”29

Ibn al-Ḥāj, in his al-Madkhal, further explained:

“The Prophet ﷺ clarified all types of prayers, detailing them through both his actions and words, leaving no room for anyone to add or subtract from his practice, as previously established. If adding to his practice is deemed a prohibited innovation, then it is even more prohibited to introduce specific names and designated times for such prayers, transforming them into conspicuous rituals widely known only after the fifth century. When such prayers, in their social and collective format, become established as symbols of worship, their recommendation requires an independent, explicit Sharīʿah-based proof justifying their performance in congregation within mosques and public venues.”30

Imām Ibn al-Ṣalāḥ initially stated:

“As for the night of mid-Shaʿbān, it indeed holds virtue, and its observance through acts of worship is recommended, but individually and not in congregation. The practice of people turning it, along with the night of Ṣalāt al-Raghāʾib, into a festival or emblematic occasion is a reprehensible innovation.”31

For further perspective, observe the stance of some Mālikīs, which sheds light on certain contemporary behaviors and opinions. Imām Ibn Daqīq al-ʿĪd said:

“I was informed that some Mālikīs, during one of the two nights associated with Ṣalāt al-Raghāʾib—either the one in Rajab or that in Shaʿbān—encountered groups engaged in this prayer and others indulging in unlawful acts or their like. They deemed the state of those involved in the prohibited acts better than those performing this prayer. The reasoning was that those engaged in the unlawful acts knew they were committing sins, making it likely they would seek forgiveness and repent, whereas those performing the prayer—believing it to be a righteous act—would neither repent nor seek forgiveness.”32

It is thus correct to assert that innovation (ibtidāʿ) does not pertain to customs and transactions, as the default ruling in these matters is permissibility unless one seeks to worship Allah through a particular act or abstention without evidence or proof. Similarly, innovation does not apply to means, such as adding diacritical marks to the Qurʾān, using prayer beads for tasbīḥ, or drawing lines on the ground to align rows in prayer. It is well-established that the realm of supplications, remembrances, and invocations is broad, as long as they do not involve transgressions or violations.

Innovation is also excluded in cases where the intent pertains to purposes other than pure worship, such as structured educational curricula or different methodologies for documenting and developing knowledge. Nor does it include personal commitments to acts or litanies aimed at disciplining oneself or optimizing one’s time. Advising others about beneficial practices that have been personally experienced carries no issue, provided it is devoid of assertions about religious merit that can only be known through the revelation.
However, inventing an act of worship that was not practiced by the Messenger ﷺ is undoubtedly an innovation that is rejected and falls under the category of condemned innovations.

This also applies to altering the defined characteristics of acts prescribed in the Sharīʿah or substituting their designated places or times without Allah’s permission. Additionally, affirming, with certainty, the virtue of a specific characteristic, quantity, time, or place—or inviting the general public to it—without substantiation is objectionable, especially when it becomes an emblem competing with established Sunnah practices.

Important Benefits

The Era of the Companions and Those After Them

The Companions (Ṣaḥābah) did not have a license to innovate in religion, but they hold a distinction over those who came after them. According to the majority, the statement of a Companion is considered authoritative, and their consensus is more reliable than the consensus of later generations. For this reason, scholars show greater leniency toward narrations from the Companions, even if such narrations are non-traceable to the Prophet (mawqūf).

Imām Ibn Ḥajar (rA) said:

“I have heard that in the western provinces (Maghreb) today, they do not perform adhān except once. Ibn Abī Shaybah narrated through Ibn ʿUmar (rAa) that he said: ‘The first call to prayer on Friday is an innovation (bidʿah).’ This could mean he said so in condemnation or that he intended to point out that it did not exist during the time of the Prophet ﷺ. Everything that did not exist in his time is termed an innovation, although some innovations are good, while others are not. It has become evident that ʿUthmān introduced this first call to alert people to the time of prayer, analogizing Friday prayer to the other prayers. He thus integrated Friday prayer into the other prayers’ framework while maintaining its unique call to prayer right before the sermon. This exemplifies deriving meanings from foundational principles without nullifying them. As for what some people have introduced before the Friday prayer, such as collective remembrance or invoking blessings on the Prophet ﷺ, it occurs in some regions but not others. Following the righteous predecessors (al-Salaf al-Ṣāliḥ) is always preferable.”33

Reprehensible Innovations Are Not All Prohibited

Al-Qarāfī said:

“(The fourth) Disliked (makrūh): This includes actions that fall under the general principles and evidences of disapproval in the Sharīʿah, such as dedicating virtuous days or nights to specific acts of worship, as indicated by the Prophet’s ﷺ prohibition against fasting exclusively on Fridays or performing the night prayers during its night, as found in Ṣaḥīḥ Muslim and other sources. Also, exceeding the prescribed limits for recommended acts, such as making tasbīḥ one hundred times after prayers.”34

Innovations are often described as disliked. It is essential for the seeker of knowledge to distinguish between what is merely disliked and what is prohibited, assigning each its appropriate status.

Differentiating Between Innovation (Bidʿah) and the Innovator (Mubtadiʿ)

It is within a scholar’s right to describe a practice whose legitimacy is not substantiated, in their view, as an innovation. Imām al-Nawawī (rA) said:

“(Regarding their statement that some of the Successors (Tābiʿūn) considered reciting the basmalah aloud an innovation) — this carries no weight as proof because it reflects their own belief and jurisprudential stance. Similarly, Abū Ḥanīfah considered the ʿAqīqah and the Prayer for Rain (Ṣalāt al-Istisqāʾ) as innovations, although the majority of scholars view them as sunnah based on authentic reports. The opinion of one individual does not serve as evidence for another mujtahid, let alone as proof against the majority when authentic reports contradict it.”35

However, these eminent scholars did not regard every person involved in an innovation as an innovator. Imām Ibn Taymiyyah (rA) remarked:

“This is akin to other matters known with certainty by scholars of the Sunnah of the Messenger of Allah ﷺ, even if others doubt or deny them. For example, the mutawātir (mass-transmitted) narrations regarding his intercession, the Ḥawḍ (Prophetic pool), and the eventual release of grave sinners from Hellfire; and the mutawātir narrations about the Divine Attributes, Qadar (preordainment), the Divine Above-ness, and the Vision (ruʾyah) — all of which are fundamental principles upon which scholars of the Sunnah unanimously agree. Even if others remain unaware of these matters, they are to scholars as rulings on pre-emption (shufʿah), oaths by the defendant, stoning of married adulterers, and theft penalties are among jurists — issues that some innovators may contest. For this reason, the Imams of Islam collectively deemed opposing these core principles as innovation, in contrast to disagreements in ijtihād that have not reached the level of definitiveness established by mutawātir Sunnah.”36

Precaution in Abandoning Doubtful Innovations

Imām al-Kāsānī (rA) stated: “When an action oscillates between being a sunnah and an innovation, the inclination toward its being an innovation prevails. This is because refraining from an innovation is obligatory, whereas attaining a sunnah or fulfilling a recommended act is not obligatory.”37

Imām al-Nawawī (rA) said: “Abandoning a sunnah is preferable to committing an innovation.”38

For instance, if a Ḥanbalī abstains from collective dhikr due to Mālik’s opposition or doubts about its basis in the Sunnah, this would be commendable.

Exercising caution by avoiding innovations introduced after the era of the Companions is praiseworthy, and even more so for practices emerging after the first three virtuous generations. Our guiding principle should align with the statement of Imam Ibn al-Ḥāj: “It is not for us to establish acts of worship outside their rightful places, as delineated by the Lawgiver and practiced by the Salaf of this Ummah.”39

Even better is the statement of Imam Mālik:

“من ابتدع في الإسلام بدعة يراها حسنة، زعم أن محمدا خان الرسالة، لأن الله يقول: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ}، فما لم يكن يومئذ دينا، فلا يكون اليوم دينا.»

“Whoever innovates in Islam a practice he perceives as good has claimed that Muḥammad ﷺ betrayed the message. For Allah says: {Today I have perfected for you your religion} [Sūrat al-Māʾidah: 3].

What was not part of the religion then cannot be part of it now.40

And how excellent is the reasoning of some — provided it is not taken to an extreme — with their statement: “If it were good, they would have preceded us to it,” drawing a reverse analogy with what Allah has narrated about the disbelievers’ statement regarding the Companions (rAa):

“If it had been any good, they would not have preceded us to it” [Sūrat al-Aḥqāf: 11].

On Not Condemning Differences of Opinion

Imām al-Nawawī (rA) noted:

“Scholars only condemn matters unanimously agreed upon as blameworthy. As for matters of disagreement, they do not warrant condemnation, for every mujtahid is either correct or excused for his error. Advising someone to avoid disputed matters as a precaution is praiseworthy, provided it is done gently and without compromising a sunnah.”41

In our school, the correct opinion is singular. Imām al-Nawawī’s words evidently concern excusable differences, excluding disputes involving unqualified individuals or cases where the truth is evident, and scholarly consensus aligns, even if earlier opinions existed but are now abandoned. Disagreements over whether something constitutes an innovation should not result in mutual condemnation but in sincere counsel.

Ibn Yūnus al-Madīnī said:

“I was sitting with Mālik ibn Anas when Sufyān ibn ʿUyaynah sought permission to enter. Mālik said: ‘A righteous man, a follower of the Sunnah, let him in.’ When he entered, he greeted: ‘Peace be upon you, and Allah’s mercy and blessings.’ Mālik returned the greeting. Sufyān said: ‘Peace, both private and general, be upon you, O Abū ʿAbd Allāh, and Allah’s mercy.’ Mālik then shook his hand and said: ‘O Abū Muḥammad, were it not an innovation (bidʿah), we would have embraced you.’ Sufyān replied: ‘Someone better than us embraced others—the Messenger of Allah ﷺ.’ Mālik asked: ‘Jaʿfar?’ Sufyān said: ‘Yes.’ Mālik responded: ‘That was specific, O Abū Muḥammad, and not general.'”42

Considering Public Interest in Condemnation

Imām Abū al-ʿAbbās Ibn Taymiyyah (rA) said:

“If boycotting someone neither deters them nor leads to their reform but instead results in the loss of many required good deeds, such boycotting is not prescribed. This is akin to what Aḥmad mentioned regarding the people of Khurasān at that time—they were unable to oppose the Jahmiyyah. When they lacked the capacity to openly display animosity toward them, the obligation to perform this act of virtue was lifted. In such cases, accommodating them served to avert harm from weak believers and might even foster reconciliation with the powerful wrongdoer.”43

Conclusion

The issue of innovation (bidʿah) in religion is among the most intricate topics in Islamic jurisprudence due to its multifaceted nature and overlapping dimensions. While there is unanimous agreement on the prohibition of true innovations—those introduced into the religion without any basis in the Sharīʿah—disagreement persists regarding additive innovations (bidʿah iḍāfiyyah), which have some foundation in the Sharīʿah but include additions or qualifications unsupported by specific evidence.

It appears that the matter varies depending on several considerations and becomes more critical when something is attributed to the Sunnah without evidence, suggested implicitly, or when emblematic rituals (shaʿāʾir) unfamiliar to the earliest generations are displayed publicly.

Distinguishing between reprehensible innovations and legitimate acts of devotion may be at times subtle. For this reason, exercising caution by avoiding doubtful matters that have been contested among the Imams, and adhering to the general rule of the Prophet ﷺ: “Every innovation is misguidance,” is a safe path for those who seek protection in their faith.

However, this caution is primarily applicable to an individual’s personal practice. As for others, not every act introduced is a reprehensible innovation, and not everyone who engages in an innovation is to be labeled an innovator. There is no room for condemnation in areas of excusable disagreement among qualified jurists. Even where condemnation is warranted, it remains subject to considerations of public interest and benefit.

And may Allah’s blessings be upon Muhammad, and all praise is due to Allah, Lord of all worlds.

Biblio

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7. Al-Madkhal. Abū ʿAbd Allāh Muḥammad ibn Muḥammad ibn Muḥammad al-ʿAbdarī al-Fāsī al-Mālikī, known as Ibn al-Ḥājj (d. 737 AH). No edition. Cairo: Dār al-Turāth, n.d.

8. Al-Majmūʿ Sharḥ al-Muhadhdhab. Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwwī, Cairo, 1344–1347 AH.

9. Al-Muṭliʿ ʿalā Alfāẓ al-Muqniʿ. Muḥammad ibn Abī al-Fatḥ ibn Abī al-Faḍl al-Baʿlī (d. 709 AH). Edited by Maḥmūd al-Arnāʾūṭ [d. 1438 AH] and Yāsīn Maḥmūd al-Khaṭīb. 1st ed. Jeddah: Maktabat al-Sawādī lil-Tawzīʿ, 1423 AH / 2003 CE.

10. Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ. ʿAlāʾ al-Dīn Abū Bakr ibn Masʿūd al-Kāsānī al-Ḥanafī, known as “Malik al-ʿUlamāʾ” (d. 587 AH). 1st ed., 1327 – 1328 AH. Maṭbaʿat Sharikat al-Maṭbūʿāt al-ʿIlmiyyah, Cairo & Maṭbaʿat al-Jamāliyya, Cairo.

11. Barīqah Maḥmūdiyyah fī Sharḥ Ṭarīqah Muḥammadiyyah wa-Sharīʿah Nabawiyyah fī Sīrah Aḥmadiyyah. Muḥammad ibn Muḥammad ibn Muṣṭafā ibn ʿUthmān, Abū Saʿīd al-Khādimī al-Ḥanafī (d. 1156 AH). Cairo: Maṭbaʿat al-Ḥalabī, no edition, 1348 AH.

12. Fatāwā al-Imām al-Nawawī al-Musammā bi-l-Masāʾil al-Manthūra. Abū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī (d. 676 AH). Arranged by: ʿAlāʾ al-Dīn ibn al-ʿAṭṭār. Edited by: Muḥammad al-Ḥajjār. Dār al-Bashāʾir al-Islāmiyya, Beirut – Lebanon.

13. Fatḥ al-Bārī bi-Sharḥ al-Bukhārī. Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī (773–852 AH). Numbering by Muḥammad Fuʾād ʿAbd al-Bāqī [d. 1388 AH]. Edited and proofread by Muḥibb al-Dīn al-Khaṭīb [d. 1389 AH]. Cairo: Al-Maktabah al-Salafiyyah, first Salafī edition, 1380–1390 AH.

14. Ḥilyat al-Awliyāʾ wa-Ṭabaqāt al-Aṣfiyāʾ. Abū Nuʿaym Aḥmad ibn ʿAbd Allāh al-Iṣbahānī (d. 430 AH). Maṭbaʿat al-Saʿādah, Cairo, 1394 AH / 1974 CE.

15. Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Taqī al-Dīn Ibn Daqīq al-ʿĪd (625–702 AH). 1st ed. Beirut: Dār ʿĀlam al-Kutub, in agreement with Dār al-Kutub al-Salafiyyah in Cairo, 1407 AH / 1987 CE.

16. Jāmiʿ al-ʿUlūm wa-al-Ḥikam fī Sharḥ Khamsīn Ḥadīthan min Jawāmiʿ al-Kalim. Zayn al-Dīn Abū al-Faraj ʿAbd al-Raḥmān ibn Shihāb al-Dīn al-Baghdādī, later al-Dimashqī, famously known as Ibn Rajab (736–795 AH). Edited by Shuʿayb al-Arnāʾūṭ [d. 1438 AH] and Ibrāhīm Bājis. 7th ed. Beirut: Muʾassasat al-Risālah, 1417 AH / 1997 CE.

17. Kashf al-Mushkil min Ḥadīth al-Ṣaḥīḥayn. Jamāl al-Dīn Abū al-Faraj ʿAbd al-Raḥmān ibn ʿAlī ibn Muḥammad al-Jawzī (d. 597 AH). Edited by ʿAlī Ḥusayn al-Bawwāb. Dār al-Waṭan – Riyadh.

18. Madārij al-Sālikīn fī Manāzil al-Sāʾirīn. [Āthār al-Imām Ibn Qayyim al-Jawziyyah wa-mā Laḥiqa-hā min Aʿmāl (31)]. Abū ʿAbd Allāh Muḥammad ibn Abī Bakr ibn Ayyūb Ibn Qayyim al-Jawziyyah (659–751 AH). Dār ʿAṭāʾāt al-ʿIlm (Riyadh) – Dār Ibn Ḥazm (Beirut), 2nd ed., 1441 AH / 2019 CE.

19. Majmūʿ al-Fatāwā, authored by Shaykh al-Islām Aḥmad ibn Taymiyyah. Compiled and arranged by ʿAbd al-Raḥmān ibn Muḥammad ibn Qāsim, assisted by his son Muḥammad. Madinah: King Fahd Complex for the Printing of the Holy Quran, 1425 AH / 2004 CE.

20. Masāʾil al-Imām Aḥmad ibn Ḥanbal wa-Isḥāq ibn Rāhawayh. Isḥāq ibn Manṣūr ibn Bahrām, Abū Yaʿqūb al-Marwazī, known as al-Kawsaj (d. 251 AH). ʿImādat al-Baḥth al-ʿIlmī, al-Jāmiʿah al-Islāmiyyah, Madinah, Saudi Arabia, 1st ed., 1425 AH / 2002 CE.

21. Musājala ʿIlmiyya Ḥawla Ṣalāt al-Raghāʾib. Muḥammad Nāṣir al-Dīn al-Albānī and Muḥammad Zuhayr al-Shāwīsh. Al-Maktab al-Islāmī, 2nd ed., 1405 AH.

22. Qawāʿid al-Aḥkām fī Maṣāliḥ al-Anām. ʿIzz al-Dīn ʿAbd al-ʿAzīz ibn ʿAbd al-Salām al-Sulamī (d. 660 AH). Reviewed by Ṭāhā ʿAbd al-Raʾūf Saʿd. Cairo: Maktabat al-Kulliyyāt al-Azharīyah.

23. Rawḍat al-Ṭālibīn wa-ʿUmdat al-Muftīn. Abū Zakariyyā Yaḥyā ibn Sharaf al-Nawawī (d. 676 AH). Edited by the Research and Verification Department at al-Maktab al-Islāmī in Damascus, supervised by Zuhayr al-Shāwīsh (d. 1434 AH). 3rd ed. Beirut-Damascus-Amman: al-Maktab al-Islāmī, 1412 AH / 1991 CE.

1    Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Ibn Daqīq al-ʿĪd, 1:201.2    Al-Muṭliʿ, Muḥammad ibn Abī al-Fatḥ al-Baʿlī, p. 406.3    Qawāʿid al-Aḥkām, Ibn ʿAbd al-Salām, 2:204.4    Al-Muṭliʿ, Muḥammad ibn Abī al-Fatḥ al-Baʿlī, p. 406.5    Al-Radd ʿalā al-Shādhilī, Ibn Taymiyyah, 1:14.6     Al-Madkhal, Ibn al-Ḥājj, 4:277.7    Jāmiʿ al-ʿUlūm wa-al-Ḥikam, Ibn Rajab, 2:131.8    Al-Iʿtiṣām, al-Shāṭibī, 1:50.9    Al-Iʿtiṣām, al-Shāṭibī, 1:367.10    Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Ibn Daqīq al-ʿĪd, 1:201.11    Jāmiʿ al-ʿUlūm wa-al-Ḥikam, Ibn Rajab, 2:128.12    Kashf al-Mushkil min Ḥadīth al-Ṣaḥīḥayn, Ibn al-Jawzī, 1:116.13    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 10:370.14    Madārij al-Sālikīn, Ibn al-Qayyim, 2:78.15    Ḥilyat al-Awliyāʾ, Abū Nuʿaym, 9:181.16    Al-Furūq, al-Qarāfī, 4:218.17    Aḥkām al-Qurʾān, Ibn al-ʿArabī, 3:432.18    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 26:172.19    Al-Radd ʿalā al-Shādhilī, Ibn Taymiyyah, 1:14.20    Al-Madkhal, Ibn al-Ḥājj, 4:278.21    Al-Iʿtiṣām, al-Shāṭibī, 1:318.22    Masāʾil al-Imām Aḥmad wa-Isḥāq ibn Rāhawayh, al-Kawsaj, 9:4879.23    Al-Furūʿ and Taṣḥīḥ al-Furūʿ, Ibn Mufliḥ and al-Mardāwī, 2:385.24    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 22:520.25    Al-Fatāwā al-Kubrā, Ibn Taymiyyah, 5:344.26     Al-Madkhal, Ibn al-Ḥājj, 1:96.27    Barīqah Maḥmūdiyyah, al-Khādimī, 3:269.28    Fatāwā al-Nawawī, p. 57.29    Musājala ʿIlmiyya Ḥawla Ṣalāt al-Raghāʾib, al-Albānī and al-Shāwīsh, 1:37.30    Al-Madkhal, Ibn al-Ḥājj, 4:260.31    Musājala ʿIlmiyya Ḥawla Ṣalāt al-Raghāʾib, al-Albānī and al-Shāwīsh, 1:41.32    Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Ibn Daqīq al-ʿĪd, 1:201.33    Fatḥ al-Bārī, Ibn Ḥajar, 2:394.34    Al-Furūq, al-Qarāfī, 4:218.35    Al-Majmūʿ Sharḥ al-Muhadhdhab, al-Nawawī, 3:356.36    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 4:425.37    Badāʾiʿ al-Ṣanāʾiʿ, al-Kāsānī, 1:204.38    Al-Majmūʿ Sharḥ al-Muhadhdhab, al-Nawawī, 1:440.39    Al-Madkhal, Ibn al-Ḥājj, 2:250.40    Al-Iʿtiṣām, al-Shāṭibī, 1:64.41    Rawḍat al-Ṭālibīn wa-ʿUmdat al-Muftīn, al-Nawawī, 10:219.42    Al-ʿIqd al-Farīd, Ibn ʿAbd Rabbih, 2:288.43    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 28:212.

The post Beyond Polarization: An Attempt at Impartial Discussion on the Concept and Rulings of Religious Innovation appeared first on MuslimMatters.org.

A couple of weeks ago I started a petition to completely reform our Islamic institutions. Specifically to reform how our masajid, our schools, and our community centers can proactively prevent sexual crimes against children.

We have unfortunately heard too many stories of children being sexually assaulted or even sexually abused by teachers or trusted staff members in these institutions. Hurt, angry, and ashamed that this could ever happen within the walls of an Islamic institution, we simmer with our emotions. Sometimes that simmering and contemplation happens alone as we stay up, sick, thinking about our own children and how we can protect them from predators in our midst. Sometimes that simmering happens in community; we may come together briefly in musallahs, healing circles, and online lectures to process our collective betrayal and pain. But eventually, every time, that simmering recedes and time goes on and things essentially go back to normal. Until the next time… 

I’m advocating for the end of “next time”. We must firmly and fearlessly stand up for our children and ensure that our institutions keep their safety first and foremost. This is not a responsibility that falls on any one given person. Keeping our children safe is the job of the collective. I am calling on parents, family members, teachers, imams, staff members, and anyone who interfaces with the Muslim community to protect our house from those who wish to prey on the most vulnerable among us. These children, whether we are their caregivers or not, are our amanah (our divine trust) and we can not let our children down again. We must reject the notion that this is an individual person’s/masjid’s/community’s issue. I outline 5 actionable steps that every masjid, Islamic school, and Muslim community center must take in order to proactively prevent sexual crimes against children.  

1. Require Background Checks and Live Scan Registration for All Teachers: All educators, staff, and volunteers working with children must undergo thorough background checks and be registered with Live Scan systems to prevent individuals with harmful histories from gaining access to our children.
2. Provide Training on Recognizing, Disrupting, and Reporting Sexual Misconduct: Comprehensive training programs must be established to equip all teachers and staff with the tools to identify, intervene in, and report any form of sexual misconduct. 
3. Implement a Committee for Handling Grievances: Establishing a transparent and accountable committee to address grievances related to sexual misconduct is essential. This committee must include professionals trained in trauma-informed care and Islamic ethics. 
4. Provide Parents with Resources for Discussing Safety Issues with Children: Parents must be empowered with the knowledge and resources needed to have critical conversations with their children about personal safety, boundaries, and how to report inappropriate behavior. 
5. Decline to Invite or Financially Support Offending Teachers:  Islamic institutions must unequivocally refuse to host, invite, or financially support individuals credibly accused or found guilty of sexual misconduct. 

If every masjid, school, and Islamic community center would enact just these 5  reforms we would see markedly reduced incidents of sexual violence against children. While this is not an exhaustive list of protective measures, they are attainable and are proven methods to protect children. The great news is that there are Islamic institutions that have already taken steps to protect our children. I’m calling on you to be a champion for Muslim kids by introducing these reforms to your community. You can start by contacting institutions you’re a part of and asking about how they plan to protect children. You can share the reforms listed above with your local community leaders. You can sign the petition and encourage your friends, family, and social network to do the same.

I urge you, again, to protect our house. These are spaces where our children beam with joy on our most sacred holidays, where they get to connect with friends who look like them, and where they build confidence in who they are in the world. These are spaces where our children learn to connect to a higher purpose and where they see what it means to be in a community. Let them see too, that the adults protected them and that we were intentional, brave, and relentless in our advocacy for their innocence. 

 

Related:

– An MM Recap: Toolkits To Fight Child Sexual Abuse

– Safeguarding Children In Today’s World: An Islamic Perspective On Child Sexual Abuse Prevention And Protection

The post 5 Steps And A Petition For Reform: Ending Sexual Violence Against Children In Islamic Institutions appeared first on MuslimMatters.org.

Outgoing American leader Joseph Biden (2021-25) marked the final hours of his presidency with a series of executive pardons that included much of his family and political allies, but failed to pardon a notable Muslim scientist imprisoned under the most dubious circumstances. Aafia Siddiqui, a Pakistani-American neuroscientist who has spent two decades in American custody in circumstances whose controversy tests the borders of farce, remains in custody in spite of major protest at the circumstances and condition of her imprisonment.

Biden Away till the Eleventh Hour

Having ridden to power four years ago with a sheen of affected virtuosity against the conduct of his rival Donald Trump, Biden’s last months in office proved an increasingly humiliating mess. He had ridden to power promising to uphold the institutions and international norms that Trump had so obviously scorned, yet attracted international outrage at his blatant erosion of these norms to defend an Israeli genocide of Palestinians that he defended to the end. It was not until a public humiliation in a debate with Trump that Biden was forced belatedly to withdraw from a presidential race that was clearly beyond his physical capability, and his much-hyped replacement and deputy Kamala Harris received a historical trouncing in the subsequent election.

Realizing that Trump’s return was imminent, Biden took time in December 2024 to pardon his son Hunter, who had been accused of criminal corruption during the previous election cycle and had pleaded guilty to various misdemeanors. Additionally, in the final hour of his presidency, he expanded the beneficiaries of the pardon to other family members: three siblings and two in-laws. Biden hastened to add that the beneficiaries of his pardon had committed no crime and that he was preemptively defending them from persecution.

He also issued pardons for other prominent targets of Republican ire: his former medical advisor Anthony Fauci and former military commander Mark Milley. Fauci, who ran the state agency against infectious diseases for nearly forty years, became a household name during the outbreak of the coronavirus in 2020. Widely lionized at first for his public appearances early in the pandemic, Fauci attracted mounting criticism from the right as the pandemic wore on and, in particular, over his increasingly evident split with Trump.

Milley has had a similarly politicized record: he had distanced himself from Trump’s hard-charging rhetoric, speculated that Trump wanted to mount a coup, and has accused him since of fascism. This won him the hatred of the right and the approval of liberals. In 2023 alone three glowing biographies were written on the fairly unremarkable general, while the rightwing continues to view him as the personification of American military failures.

Also pardoned was the committee that had been assigned to investigate the 2021 attack on Congress which was seen as hostile to Trump. This included Liz Cheney–daughter of the infamous former Republican vice president Dick Cheney, and a cossetted ally of Biden’s establishmentarian Democrats in recent years–as well as several other senior politicians and police officers who had testified in the case.

With Biden in such a forgiving mood, it was widely hoped that he would pardon the United States’ most internationally famous female prisoner Siddiqui, whose ordeal under American custody was long hushed up and has attracted widespread sympathy with years of tireless advocacy from her sister Fowzia and her lawyer Clive Stafford-Smith, as well as well-known Palestinian-American imam Omar Suleiman and former American captives such as Moazzam Begg. An online petition collected nearly 1.7 million signatures. None of this, however, could move Biden quite as touchingly as shared blood and politics.

The Strange Case of Aafia Siddiqui

Given Biden’s commitment to protecting his family from political persecution, it is strange that he spared no thought for a case as clearly politicized as any: this one not in the realm of American partisan politics but the early years of the United States’ fantastically destructive “War on Terror,” when Washington -led by Dick Cheney, the pointedly sadistic father of Biden’s beneficiary Liz- imposed a dragnet and “guilt by association” on countless Muslims and even countries. The failure of that approach does not seem to have triggered any self-reflection over its implications for such individuals as Siddiqui who were swept up in the dragnet. 

Known as an upstanding Muslim scientist in the United States, the case against Aafia Siddiqui seems to rest largely on circumstances and “guilt by association”. One commonly cited argument is that she was an admirer of the 1980s Palestinian preacher Abdullah Azzam who had encouraged Muslims to fight the Soviet invasion of Afghanistan. This standard would, of course, implicate not only countless Muslims but many governments, Muslim and otherwise, who also supported the jihad against the Soviets: American intelligence and a good number of anti-communist American politicians who had funded the resistance to the Soviets for Cold War purposes.

Another accusation is that Siddiqui’s second marriage was with a distant relative of Khalid Shaikh, mastermind of the September 2001 attacks on the United States; again by which flawed associative conviction many others could be swept up, even such governments as Saudi Arabia whose ruling clan is close to the bin-Ladin mercantile clan. Rounding off the case against Siddiqui are criticisms of her personality by an ex-husband whom she divorced before the events in question.

During the spring of 2003 Siddiqui disappeared in Pakistan, with widespread accusations that she had been abducted and transferred to American custody in the neighbouring occupation of Afghanistan. The fact that her relative-by-marriage, Khalid, had been captured to widespread publicity a few days earlier indicates that she might have been swept up in a corresponding dragnet. She is thought to have been kept at the Americans’ Afghan headquarters at Bagram; though the United States has officially denied holding her there, other inmates at the prison confirm that she was held there.

In 2008 Siddiqui somehow escaped and resurfaced in Afghanistan’s Ghazni province, where she was accused of attacking an American soldier and imprisoned again. In early 2010 she was sentenced to an effective life sentence of eighty-six years in prison, to widespread outrage in and beyond Pakistan. Various leaders -including the generally pro-American former Pakistani foreign secretary Riaz Khan and the former American attorney-general Ramsey Clark- criticized the decision as a political one. Clark, who held the attorney general’s role in the 1960s, remarked that “Doctor Aafia Siddiqui was victimized by the international politics being played for power. I haven’t witnessed such bare injustice in my career.”

Skeletons in Whose Closet?

Indeed Siddiqui’s sentence took place against the American “surge” in Afghanistan and Pakistan, which involved a backroom struggle between the American government and Pakistani military -the initial parties in her abduction- in which both sought leverage over the other. It is exceedingly likely that her very public sentence, which provoked outrage in Pakistan, was a case of such leverage. Her sentence for having allegedly attacked an American soldier at a foreign base -akin to the farcical imprisonment of the teenaged Canadian citizen Omar Khadr– is an especially stark contrast to the practical impunity with which American agents ran riot in Pakistan, a country with which the United States was not officially at war. A year after Siddiqui’s sentence, American mercenary Raymond Davis killed two Pakistanis and was released under an American fiction that he was a diplomat, again to widespread public outrage.

Contributing to the confusion and politicization of such cases is the role played by supposedly neutral but essential partisan observers. The supposedly neutral reporter Deborah Scroggins for example worked with an American government agency in Afghanistan, and heavily implicated Siddiqui. So did sympathetic reporters such as Carlotta Gall, daughter of a British spy whose criticism of the American war was that it did not more directly target Pakistan. Such observers pathologized the Pakistani reaction to Siddiqui’s arrest and essentially took American accusations at their word regardless of glaring discrepancies.

Since then, the Pakistani establishment has capitulated, in 2022 mounting a constitutional coup in league with controversial former ambassador neoconservative ideologue Husain Haqqani and Biden’s envoy Donald Lu. A cheerleader of the war on terror, Haqqani had in the early 2010s endeared himself to the United States by siding with them in their backroom struggle with the Pakistani military, but has since instead opted to help Washington co-opt the Pakistani military. Regionally the coup’s effect was to instantly ratchet up tensions with Taliban-ruled Afghanistan as Pakistan posed as a frontline state for the United States’ regional isolation of Afghanistan. It is worth noting that many Taliban’s leaders are former American prisoners, who during the 2019-20 talks in Doha also called for Siddiqui’s release. But her ordeal is far too embarrassing to too many actors to let her go so easily.

In denying a very questionably convicted prisoner the same clemency afforded to his family and political allies, Biden simply followed a longstanding pattern stemming both from personal indifference toward Muslim suffering and from the larger patterns of a war on terror of whom Siddiqui is an archetypal victim.

 

Related:

– Are We At A Turning Point In The Campaign For Dr. Aafia Siddiqui? 

– Protests Gather Steam For The Release Of MIT-educated Neuroscientist Aafia Siddiqui

The post Pardon me? Biden Withholds Clemency From Aafia Siddiqui appeared first on MuslimMatters.org.

Imagine stepping out onto your balcony, whether it overlooks a bustling cityscape or a quiet suburban street. The world is alive with its own rhythm—the soft rustle of leaves in the breeze, the distant hum of traffic, and the chirping of birds as they settle in for the night. These everyday moments, though often overlooked, hold profound significance.

The Qur’an speaks to such moments, urging us to look beyond the surface and notice the deeper meaning within them. It describes the world as full of signs (ayat)—reminders of Allah’s Presence and Wisdom. As Allah says,

“And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.” [Surah Yusuf 12:105]

Whether it’s the glow of streetlights reflecting the stars above or the delicate flowers blooming in your front yard, these signs call us to reflect and wonder: Who made this? What does it mean?

The Qur’an’s portrayal of the universe is unlike any other. It isn’t merely a place of existence but a living, breathing testament to divine artistry and purpose. These signs surround us, whispering truths about our Creator and His Attributes—His Mercy, Precision, and unmatched Wisdom.

What Are “Signs” in the Qur’an?

The Qur’an uses the word ayat, meaning “signs,” to describe both its verses and the phenomena in the world around us. Imagine walking through a forest just after rain—the earth damp beneath your feet, droplets clinging to leaves, and the air alive with the scent of renewal. The Qur’an tells us these are not just scenes to admire but signs to ponder:

“And of His signs is [that] He shows you the lightening [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.” [Surah Ar-Rum 30:24]

Allah’s Signs are everywhere: in the natural world, where the seamless rhythm of the seasons speaks of order and purpose; within ourselves, in the unspoken language of emotions and the intricate precision of our bodies; and in human history, where civilizations rise and fall, leaving lessons etched in time.

Consider the vastness of space. Each star and planet operates with stunning accuracy, obeying physical laws that boggle the human mind. Or look at the tiniest cell in the human body, functioning like a miniature universe. These aren’t just phenomena to marvel at—they are signposts, urging us to contemplate the One who set it all in motion.

As the Qur’an says:
“Indeed, in the creation of the heavens and the earth, and the alternation of the night and day, are signs for those of understanding.” [Surah Ale-‘Imran 3:190]

Why Reflect on These Signs?

The Qur’an doesn’t simply instruct us to believe—it calls us to question and explore. It invites us to engage both our minds and hearts in the pursuit of understanding. It beckons us not just to observe the art but to reflect deeply on the character and intentions of the mastermind behind it.

This spirit of inquiry lies at the heart of the Qur’an’s message:

“Do they not reflect upon themselves? Allah created the heavens and the earth and everything between them for a purpose and an appointed term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” [Surah Ar-Rum 30:8]

Allah’s signs are everywhere [PC: Ropiudin Yahya (unsplash)]

The act of reflection is transformative. It shifts us from passive observers of the world to active participants in the quest for meaning. Through this process, the Qur’an offers profound insights into life’s biggest questions. Some key areas to reflect upon include:

• The Universal Moral Compass:
  The Qur’an speaks of an innate moral compass within every human being, one that intuitively points us toward our Creator.
• Harmony Between Faith and Science:
  The Qur’an explores how belief in the unseen complements our pursuit of the observable world, showing that faith and science are not contradictory but harmonious.
• Humanity’s Search for Purpose:
  The Qur’an acknowledges humanity’s endless search for purpose and encourages us to seek meaning in the everyday.
• Beauty as a Reflection of the Divine:
  One of the most captivating themes in the Qur’an is the role of beauty. Whether it’s the vibrant colors of a sunrise, the gentle symmetry of a butterfly’s wings, or the powerful surge of ocean waves, beauty stirs something within us. It connects us to a higher realm, reminding us that the Creator of such splendor must be infinitely greater.

An Invitation to Reflect

In our fast-paced lives, we often overlook the significance of these signs. The Qur’an challenges this tendency by calling us to slow down, to notice the extraordinary in the ordinary, and to ask deeper questions about life, purpose, and existence.

What if the harmony in the natural world points to a Designer? What if the moral instincts we feel are purposefully placed there by our Creator? What if the beauty we experience is a glimpse of something eternal? What if the history that repeats itself exists as a lesson for the future? What if the cycle of life and death is meant to inspire us to greater potential? As we reflect, we uncover layers of meaning that bring clarity to our existence. The Qur’an speaks to both the soul and the intellect, reminding us that the signs around us are deliberate, meant to draw us closer to our Creator.

So, as you notice your chest rise with each breath of air or watch the day turn into night, take a moment to wonder. What might these signs be telling you?

Take a moment to step outside and let your heart truly witness the wonders of creation. Choose something to focus on — a tree, a cloud, or even a single blade of grass — and examine its qualities. Is it delicate or majestic? Simple or complex? Reflect on how it benefits you and the world around you. Could you recreate it with all its intricacies? How much time, effort, and resources would you need to do so? Contemplate the profound reality that everything in existence is sustained and perfected by Allah . How does contemplating this truth make you feel about Allah ? How might your perspective on the world change if you saw everything around you as a sign of God, personally placed for you to draw closer to Him?

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.” [Surah Fussilat 41:53]

Are you ready to begin this journey of reflection?

 

Related:

– Lessons From Surah Al-Mulk: How The Bees And Birds Teach Us About Tawakkul

– IOK Ramadan: Reflections On Allah’s Signs

 

The post Signs Of Allah Everywhere We Turn – An Invitation To Reflect appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~27 minutes

Learning Objectives

• Understand the role and significance of nawafil (voluntary prayers) in Islam and how they supplement obligatory worship.
• Identify and differentiate between the three main categories of nawafil prayers: sunnah, mustahab, and tatawwu.
• Recognize the specific virtues of certain nawafil prayers, such as salat al-witr and salat al-duha, and understand the scholarly views on salat al-tasbih.
• Learn the spiritual benefits of nawafil prayers, including their role in compensating for deficiencies in obligatory prayers and bringing one closer to Allah.
• Analyze the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” and its implications for focusing on personal spiritual growth.
• Appreciate the value of self-restraint, especially in guarding one’s speech and avoiding distractions that don’t contribute to spiritual progress.
• Understand how nawafil prayers and purposeful living contribute to achieving ihsan (excellence in worship).
• Recognize the significance of the restricted prayer times and their intended purpose in Islamic practice.
• Explore how nawafil prayers and zakah (almsgiving) both serve as purifying practices that enhance spiritual and material aspects of a Muslim’s life.
• Prepare for further study on zakah and its spiritual impacts as discussed in Islamic teachings.

Class Summary

The Value of Voluntary Prayers and Purposeful Living in Islam

In Islam, nawafil (voluntary prayers) play a significant role in bringing believers closer to Allah, enhancing their spiritual connection, and adding blessings to their lives. While the five daily prayers (fard) are obligatory, voluntary prayers serve as a spiritual supplement, creating a buffer that strengthens one’s connection to Allah and fills any gaps in obligatory worship.

Understanding Nawafil: Sunnah, Mustahab, and Tatawwu

Nawafil prayers are categorized into three main types: sunnah, mustahab, and tatawwu.

• Sunnah prayers are the recommended acts of worship the Prophet Muhammad (peace be upon him) consistently practiced, like the rawatib prayers that accompany the five daily prayers.
• Mustahab prayers are encouraged acts not necessarily performed daily, such as prayers when entering or leaving home.
• Tatawwu prayers are entirely voluntary and can be performed at any time, such as extra tahajjud (night prayers) or salat al-duha (morning prayer).

Each category offers unique spiritual benefits and is a means for Muslims to draw nearer to Allah.

Special Virtues of Specific Nawafil Prayers

Some nawafil prayers hold special virtues. For instance, salat al-witr is highly recommended, and the Prophet Muhammad (peace be upon him) never neglected it, even while traveling. Another valuable practice is salat al-duha, which offers morning blessings and peace of mind. Although there is some debate around salat al-tasbih, which includes numerous recitations, it remains an optional prayer that some choose to perform for its potential rewards.

Why Voluntary Prayers Matter

Performing nawafil enriches a Muslim’s spiritual life. In a hadith Qudsi, Allah states that after fulfilling obligatory duties, believers draw closer through voluntary acts until He loves them. Additionally, nawafil prayers compensate for any missed parts in obligatory prayers, serving as a spiritual “backup.” On the Day of Judgment, if one’s obligatory prayers are found incomplete, nawafil will fill those gaps. The Prophet also taught that two nafil rak’ahs before Fajr are “better than the world and all it contains,” showing the profound value of these acts.

Avoiding Distractions and Focusing on What Truly Matters

Another important teaching is found in hadith number twelve from Jami’ Uloom wal-Hikam: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.” In today’s world, social media and other distractions can pull us into other people’s lives, sometimes even leading to gossip or judgment. This hadith encourages Muslims to focus on their own growth and priorities, letting go of what has no spiritual benefit.

Practicing Self-Restraint and Living Purposefully

Guarding the tongue and refraining from useless talk is essential. Speaking only about matters that benefit us spiritually or in practical life helps maintain a peaceful, focused mind. Purposeful living is about ensuring that our actions serve a higher purpose and reflect our relationship with Allah. By focusing on beneficial pursuits, we fulfill the qualities of ihsan, which means worshiping Allah as though we see Him or, at the very least, knowing that He sees us.

Conclusion: Embracing Spiritual Growth Through Nawafil and Mindfulness

Nawafil prayers and purposeful living help create a balanced life, one that brings Muslims closer to Allah while reinforcing good character and mindfulness. As we build this spiritual practice, may we remain focused on what benefits us, asking Allah to help us live with intention and pursue what truly matters. In our next discussion, we’ll explore Kitab az-Zakah, examining the transformative effects of zakah on both wealth and heart.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah, rabbil alameen. Salallahu wasallam wa barakatuhu, nabiyyin wa muhammadin wa ala alihi wa sahbihi wasallam tasliman kathira. Thumma amma ba’d.

Continuing the Ta’aseel Program: Understanding Nawafil

We continue, inshallah ta’ala, with our Ta’aseel program from the book Mukhtasir Ibn Hajj Al-Qasidin by Ibn Qudamah, rahimahullah. We’re discussing the secrets of salah—its essence and the deeper meaning of the salawat. Tonight, inshallah ta’ala, we’re moving into a new chapter: Faslun fi dhikri an Nawafil.

Types of Nawafil (Supererogatory) Prayers

This chapter is about the salawat considered nawafil, or the extra salah that you pray besides the fard salah. What does Imam Ibn Qudamah, rahimahullah, mention on this? Bismillah, let’s begin. Bismillah wa salatu wa salam ala rasulallah, salallahu alayhi wa salam.

The author, Ibn Qudamah, rahimahullah, says regarding the supererogatory prayers: know that acts of worship that are not fard (obligatory) are divided into three parts: the sunnah prayers, the recommended prayers (mustahab), and the voluntary prayers (tatawwub). Before we continue, let’s define the difference between fard and sunnah, or at least nafil as he mentions here. We have two types of salawat, or types of ibadat: the fard, and that which is not fard, which we categorize as nafil into sunnah, mustahab, or tatawwub.

Difference Between Fard and Mustahab

What is the difference between fard and mustahab? Technically, fard is a commandment from Allah subhanahu wa ta’ala that is binding. When Allah azawajal issues an amr (command) that is binding, it becomes fard. These include the five daily prayers. If you perform them, you are rewarded; if you neglect them, it is sinful.

Now, mustahab, or nafil in general, is a command from Allah subhanahu wa ta’ala that is not binding. When Allah orders something that isn’t binding, it means that if you do it, you gain a reward, but if you don’t, there is no liability or harm on you. That’s the difference between fard and mustahab. For instance, if you don’t pray Isha salah at all, it is haram and sinful. But if you pray it, alhamdulillah, you gain the reward. As for the sunnah of salat al-Isha, if you do it, you are rewarded. But if you feel lazy and skip the sunnah, there is no sin in that.

This does not mean, however, that nafil prayers have no value. The nafil prayers have intrinsic value. So, what is this value? Let’s explore.

Categories of Nafil Salawat

The first level of nafil salawat is what we call sunnah. Note that these technical terms—sunnah, mustahab, and so on—weren’t necessarily from the Prophet salallahu alayhi wa sallam but were codified by scholars, particularly ulama al-usul(scholars of legal theory), to make it easier for students of knowledge to understand different categories. Yet, all of these fall under the same category: if you perform them, you are rewarded, and if you don’t, there is no liability.

Definition and Examples of Sunnah

The first category, as mentioned, is sunnah. The word sunnah can have multiple meanings. In fiqh, sunnah means “recommended.” In aqeedah, sunnah refers to actions opposed to bid’ah (innovation). Here, the sunnah refers to those actions consistently performed by the Prophet, salallahu alayhi wa sallam, such as the rawatib—the prayers associated with the obligatory salah. The word rawatib comes from ratiba, meaning something done consistently.

There are twelve sunnah rawatib according to Hadith Ibn Umar, and twelve according to Hadith Um Habibah. What are these? Two rak’ahs before Fajr, four before Dhuhr, two after Dhuhr, two after Maghrib, and two after Isha. These make twelve, and it is mentioned in a hadith that whoever prays twelve rak’ahs outside the obligatory prayers, Allah will grant them a house in Jannah. Some scholars state that the reward is cumulative over one’s lifetime, while others think it might apply each day. Either way, even one house in Jannah is a tremendous blessing.

Now, do these twelve rak’ahs have to be the specific ones I mentioned? Some scholars argue that any twelve rak’ahs beyond the fard are sufficient to count among those who receive a house in Jannah.

The Special Importance of Salat al-Witr and Salat al-Duha

The rawatib include salat al-witr, which the Prophet salallahu alayhi wa sallam never neglected, regardless of whether he was traveling or resident. He encouraged making Witr the last prayer of the night unless one intends to perform tahajjud.

Another significant nafil prayer is salat al-duha, which the Prophet recommended to Abu Huraira and others as part of a daily practice that also includes Witr and fasting three days each month. This regular performance of nafil is considered the highest level of nafil since it was regularly practiced by the Prophet.

Understanding Mustahab and Tatawwu

The second category is mustahab—prayers that are encouraged but not performed regularly by the Prophet. These include praying two rak’ahs when entering or leaving one’s home or when traveling. This type of prayer, though less frequent, is recommended to be performed when possible.

The third category is tatawwu, additional voluntary prayers that one can perform at any time without a fixed schedule. Examples include two rak’ahs after making wudu, salat al-ishraq (prayed after sunrise), or extra rak’ahs of tahajjud at night.

All three categories—sunnah, mustahab, and tatawwu—fall under nafil, meaning they are supererogatory prayers that add to our obligatory worship and bring us closer to Allah.

The Virtue and Significance of Nafil Prayers

The best voluntary act of devotion is salah, as it engages the body, mind, and soul. Unlike other acts of worship, salah requires full bodily participation, including reciting Qur’an, doing dhikr, and focusing one’s mind.

The Debate Over Salat al-Tasbih

The types of nafil prayers and their virtues are extensively detailed in the books of fiqh, yet the author highlights salat al-tasbih as particularly noteworthy, although it is a controversial topic. The majority of muhaddithin (hadith scholars) consider the narration on salat al-tasbih to be weak, though some fuqaha (jurists) accept it because it promotes a virtue without establishing a new obligatory act or creed. However, there is no obligation to practice it, especially since the act involves repetitive counting, which might distract from khushu (concentration).

If someone wishes to pray salat al-tasbih, the Prophet advised performing it with an intricate pattern of recitations in each unit, totaling seventy-five repetitions of specific phrases in each rak’ah. However, since the hadith’s authenticity is debated, there is no necessity to perform it, especially given the ample other opportunities for nafil prayer in authentic sunnah.

Benefits of Nafil Prayers

The virtue of nafil prayers is significant, as they bring one closer to Allah’s pleasure. In a hadith Qudsi, Allah states, “My servant does not draw nearer to me by anything more beloved than what I have made obligatory on him. And My servant continues to draw closer to Me with nawafil until I love him.” Therefore, nawafil are a means of earning Allah’s love and coming closer to Him.

The Role of Nafil Prayers as Compensation and Their Rewards

Nafil prayers also compensate for any deficiencies in our fard prayers. On the Day of Judgment, if one’s obligatory prayers are incomplete, Allah will command the angels to supplement them with any available nafil prayers. Therefore, keeping up with nafil is like a backup for our obligatory acts.

The reward for nafil prayers is also incomparable, as demonstrated in the hadith that states two rak’ahs before Fajr are better than the entire world and all it contains. Additionally, these prayers serve as a doorway for forgiveness, as exemplified by the Prophet’s advice to perform a thorough wudu and then pray two focused rak’ahs for forgiveness of previous sins.

Maintaining regular nafil prayers creates a buffer, so if one’s faith dips, they are more likely to leave nafil first before endangering their obligatory prayers. This practice safeguards one’s commitment to the fard prayers.

Prohibited Times for Prayer

Finally, there are times when prayer is prohibited, such as during sunrise, sunset, and when the sun is at its zenith. These restrictions remind us of the need for breaks and also prevent us from coinciding with the timings associated with sun worship, as the Prophet explained that these times are significant for those who worship the sun and planets.

In summary, nafil prayers are essential in drawing nearer to Allah, compensating for missed parts of our worship, and ensuring we maintain a strong connection with our faith. May Allah grant us the ability to maintain these acts of devotion and elevate us through them, bringing us closer to Him and the Prophet, salallahu alayhi wa sallam.

Applying Hadith 12 from Jami’ Uloom wal-Hikam

Tonight, we’re studying hadith number twelve from Jami’ Uloom wal-Hikam by Imam Ibn Rajab, rahimahullah. This hadith, though brief, carries profound significance: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”

Applying the Hadith in Modern Context

In our time, this hadith is one of the most relevant teachings we have. Modern culture, especially social media, thrives on people minding others’ business—what they wear, eat, or where they go. People spend hours on social media watching the lives of others instead of focusing on their own personal growth. This hadith reminds us to focus on ourselves and leave alone what does not concern us.

Imam Ibn Salah mentioned four pivotal hadith for personal conduct, and this hadith is one of them. Together, these hadith outline the core principles for how we should live and interact with others. They include:

1. “Whoever believes in Allah and the Last Day, let him speak well or remain silent.”
2. “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”
3. “Do not get angry,” as advised to a man who asked for guidance from the Prophet, salallahu alayhi wa sallam, and who received this instruction repeatedly.
4. “The believer loves for his brother what he loves for himself,” which fosters community harmony.

Significance of Self-Control and Avoiding Useless Talk

The meaning here is clear: a person should refrain from things that don’t contribute to their faith or well-being. Islam encourages focus on purposeful living, avoiding unnecessary gossip, and curbing excessive curiosity about others.

When it comes to matters that do not directly benefit our relationship with Allah, we should leave them. Whether the issue is a form of gossip, undue curiosity, or even excessive pursuit of material things, it’s essential to ask: Does this bring me closer to Allah? If not, we should avoid it. The true believer seeks actions that bring value in the sight of Allah, nurturing the quality of ihsan, where one worships Allah as though they see Him.

Guarding the Tongue and Seeking Higher Purpose

Additionally, guarding our tongues is vital. Often, witnessing something or hearing news tempts us to talk about it, but if it doesn’t concern us, the hadith advises silence. Resisting the urge to speak about everything we encounter is part of what makes our Islam excellent.

Striving for Purposeful Living and Conclusion

Finally, most importantly, this hadith serves as a filter. By prioritizing what truly matters—acts that benefit us in this life and the hereafter—we can make our faith more profound and focused. We ask Allah to help us adhere to this teaching and to focus our lives on what is truly beneficial.

May Allah guide us to focus on that which truly matters, helping us to live with intention, prioritize our relationship with Him, and seek beneficial pursuits. Alhamdulillahi rabbil alameen.

Looking Ahead: Exploring Kitab az-Zakah

Inshallah, we’ll continue our studies next week by delving into Kitab az-Zakah and exploring the spiritual secrets of zakah. This chapter will reveal how zakah purifies both our wealth and our hearts, leading us to a deeper connection with Allah.

Q&A

1. What are nawafil prayers, and why are they important in Islam?
   • Answer: Nawafil are voluntary prayers that help strengthen a Muslim’s connection to Allah and supplement the obligatory (fard) prayers. They bring additional blessings, help compensate for deficiencies in obligatory prayers, and bring one closer to Allah.
2. What are the three main categories of nawafil prayers?
   • Answer: Sunnah, mustahab, and tatawwu.
3. How does sunnah differ from mustahab and tatawwu?
   • Answer: Sunnah refers to recommended practices regularly performed by the Prophet Muhammad (peace be upon him), such as the rawatib prayers. Mustahab are encouraged acts not regularly practiced, like prayers when entering or leaving home. Tatawwu are voluntary prayers that can be performed anytime, such as extra night prayers.
4. What is a key benefit of performing nawafil prayers?
   • Answer: They help draw a person closer to Allah’s love and compensate for any deficiencies in obligatory prayers.

5. What is the significance of salat al-witr?
   • Answer: The Prophet never neglected it, even when traveling, and he encouraged making it the last prayer of the night.
6. What are salat al-duha and salat al-tasbih, and how do they differ?
   • Answer: Salat al-duha is a morning prayer encouraged for added blessings. Salat al-tasbih involves repeated phrases in each rak’ah and is controversial, with scholars differing on its necessity.
7. What reward is associated with praying twelve sunnah rawatib rak’ahs daily?
   • Answer: According to a hadith, Allah will grant a house in Jannah to those who perform these prayers daily.

8. What does the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” teach us?
   • Answer: It encourages focusing on personal spiritual growth and avoiding distractions or matters that don’t benefit one’s faith.
9. How does guarding one’s tongue relate to purposeful living?
   • Answer: By avoiding gossip or unnecessary talk, one can maintain peace of mind and focus on matters that strengthen their relationship with Allah.
10. How does purposeful living help one achieve ihsan?
    • Answer: Purposeful living involves striving to be conscious of Allah, worshipping with sincerity as though we see Him or are aware that He sees us, which is the essence of ihsan.

11. Why are there times when prayer is prohibited, such as sunrise and sunset?
    • Answer: To prevent prayer times from coinciding with times associated with sun worship, and to give a mindful break in prayer routines.
12. What are the rewards of nawafil prayers on the Day of Judgment?
    • Answer: Nawafil prayers can fill any gaps in obligatory prayers if they are found incomplete, serving as a backup.
13. What practices should one prioritize to build a balanced spiritual life?
    • Answer: Maintaining nawafil prayers, focusing on beneficial pursuits, avoiding distractions, and practicing self-restraint.

14. How do nawafil prayers relate to zakah in spiritual growth?
    • Answer: Just as nawafil prayers purify one’s worship, zakah purifies wealth and the heart, both contributing to a balanced, spiritually focused life.
15. What is the next topic of study related to nawafil in Islamic teachings?
    • Answer: Exploring Kitab az-Zakah, focusing on how zakah purifies wealth and brings believers closer to Allah.

The post Study Classical Texts the Traditional Way | Session 17 appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~25 minutes

Learning Objectives

• Understand the importance of preparing for Jumu’ah:
  • Identify why preparation for Jumu’ah starts on Thursday night.
  • Recognize the significance of cleanliness, fresh clothing, and punctuality for Jumu’ah prayer.
• Apply Sunnah practices for attending Jumu’ah prayer:
  • Describe the recommended actions such as bathing, dressing well, and using perfume.
  • Recall the etiquette of walking calmly to the masjid and respecting others’ space during Jumu’ah.
• Implement specific acts of worship on Fridays:
  • Identify the benefits of reciting Surah Al-Kahf and making du’a during the blessed hour.
  • Understand the importance of sending abundant blessings (salawat) upon the Prophet ﷺ on Fridays.
• Reflect on the hadith about avoiding doubt and practicing truthfulness:
  • Explain the meaning and implications of “Leave that which causes you doubt for that which causes you no doubt.”
  • Analyze how truthfulness brings tranquility and strengthens integrity in daily life.
• Practice wara’ (scrupulousness) in decision-making:
  • Recognize how wara’ encourages cautiousness in ambiguous or doubtful situations.
  • Apply the concept of wara’ to personal decisions to align actions with Islamic values and peace of mind.
• Apply the principle of “certainty over doubt” in Islamic law:
  • Understand the maxim “certainty is not removed by doubt” and its practical applications, like assuming wudu validity amidst uncertainty.
• Appreciate the broader spiritual and moral significance of Jumu’ah and integrity:
  • Reflect on the value of integrating these etiquettes and principles into one’s life to foster a deeper sense of faith and character.

Class Summary

Introduction

The Friday prayer (Jumu’ah) holds special significance in Islam, not just for its spiritual reward but also for the unique etiquettes and preparations associated with it. This post summarizes key etiquettes to observe for Jumu’ah and explores a hadith that provides guidance on practicing integrity and avoiding doubt in our daily lives.

Preparing for Jumu’ah: A Step-by-Step Guide 1. Begin Preparation on Thursday Night

Preparation for Jumu’ah ideally begins on Thursday night by setting intentions, cleansing, and organizing anything needed for the prayer. Time management is crucial, as it allows us to attend Jumu’ah with calmness rather than rushing.

2. Bathing and Dressing Well

Bathing close to the prayer time is preferred, ensuring freshness and a pleasant appearance. The Prophet ﷺ recommended wearing clean, respectable clothing and applying perfume, as Allah loves when we meet Him in our best state. This outward preparation reflects an inward reverence for the sanctity of Jumu’ah.

3. Walking Calmly to the Masjid

Arriving at the masjid on time, calmly and humbly, sets the tone for a focused prayer. Walking without rush, with a tranquil heart, helps cultivate the right mindset for worship.

4. Respecting Space and Focus

Avoid disrupting others by passing over people’s shoulders or squeezing into rows if you’re late. Keeping the masjid’s peaceful atmosphere is also important—come early to sit close without disturbing anyone. Once the sermon begins, shift focus to listening and responding silently to the adhan.

Special Acts of Worship on Fridays 1. Seeking the Blessed Hour

The Prophet ﷺ spoke of a time on Fridays when prayers are accepted. Scholars differ on the exact hour, but it’s commonly believed to be the time just before sunset. Make du’a throughout the day, especially in this period, as it’s an opportunity to have your prayers answered.

2. Reciting Surah Al-Kahf

Reading Surah Al-Kahf on Fridays is a well-known sunnah, bringing a “light” of guidance for the week ahead. This surah reminds us of the trials of life and provides a moral compass for challenges we may face.

3. Sending Salawat (Blessings) on the Prophet ﷺ

Increasing blessings upon the Prophet ﷺ on Fridays brings immense reward. When we engage in this act, we follow the example set by Allah and His angels, as mentioned in the Qur’an.

Living with Integrity: The Hadith on Avoiding Doubt

One of the short yet powerful teachings of the Prophet ﷺ is: “Leave that which causes you doubt for that which causes you no doubt.” This principle encourages Muslims to steer clear of ambiguity and live by truthfulness, as truth fosters confidence and tranquility. When faced with choices, integrity means prioritizing what is clear and avoiding what raises inner discomfort or doubt.

In practicing wara’ (scrupulousness), we are reminded that even permissible actions may be avoided if they bring unease or doubts. Living by this hadith ensures a heart at ease and a mind focused on righteousness, making it a foundational guideline in Islamic law.

Conclusion

Observing these etiquettes and living with integrity is not just about fulfilling religious obligations, but about embodying the moral and spiritual ideals of Islam. By integrating these practices into our weekly routine and daily lives, we can nurture a strong, confident faith rooted in reverence and mindfulness.

Full Transcript Opening Remarks

As-salamu alaykum wa rahmatullahi wa barakatuh. It’s a pleasure to be here at Valley Ranch Islamic Center. Alhamdulillah, to be with this amazing community here in Dallas. I must say that it is probably one of the most awkward moments of my life to be teaching a session with Shaykh Yasir Birjas in front of me. But I’m inspired by the statement of Sa’id Ibn Jubair, when his Shaykh, Ibn Abbas, told him, “Why don’t you teach?” And Sa’id Ibn Jubair said to Ibn Abbas, “Do you want me to teach in your presence? I can’t do that.” Ibn Abbas replied, “And what better for you than to teach in my presence so that if you are correct, that’s what you want. And if you make a mistake, then I correct you.” That’s my inspiration in this moment, and I ask Allah Azza wa Jalla to preserve our Shaykh, Shaykh Yasir Birjas, protect his family, bless him, increase him in humility, beauty, and knowledge. Allahumma ameen.

Introduction to the Etiquettes of Jumu’ah (Friday)

Our topic is the adab of Jumu’ah in this session, inshallah. So we’ll start with our reader, Ahmed, and we’ll cover some points, inshallah. Bismillah.

The author said: “The etiquettes of Friday and the Friday prayer comprise 15 modes of conduct.”

Preparing for Jumu’ah

First, one prepares for the Friday observance on Thursday, the night preceding Friday, Laylat Jumu’ah, by cleansing the body, washing clothes, and preparing what needs to be prepared. Right from the beginning, it’s a good habit to say, “قَالَ الْمُؤَلِّفِ رَحِمَهُ اللَّهُ” or “The author, may Allah’s mercy be upon them, said.” As one of the scholars said, “قَبِيحٌ بِكُمْ أَن تَنْقُلُ عَنَّا وَلَا تَتَرَحَمُ عَلَيْنَا,” which means, “It is very ugly of you that you narrate knowledge from us and do not seek Allah’s mercy for us.”

Whenever we read a text, I want to re-emphasize something you’ve probably heard before: make it a habit to always invoke mercy on the scholars who direct us to Allah. This also shows us that no one is more famous than the scholars of Islam. Often, as young people, we get distracted by the fame of celebrities with millions of followers or subscribers. But who is more famous than the scholars of Islam? 1,400 years later, we’re still quoting people like Imam Al-Bukhari. Their fame is not just in its length or duration but also in its quality. When you mention their names, you say, “May Allah have mercy on them.”

The first thing he says is to prepare for Jumu’ah by preparing on Thursday night, bathing, and preparing what needs to be prepared. The idea of preparation is important; as we say, “Failing to plan is planning to fail.” A person not preparing for Jumu’ah might schedule classes or work in ways that consistently make them late. The person who selects a course at Jumu’ah time because they don’t want to take an early morning class is not preparing for Jumu’ah. Every single week, you see people who fail to manage their day properly, causing them to miss Jumu’ah or to always come late.

Allah says in the Qur’an, “وَلَوْ أَرَادُوا الْخُرُوجِ لَأَعَدُّوا لَهُ عُدَّةً,” which means, “If they had truly wanted to go out with Rasulullah ﷺ on the expedition, they would have prepared for it.” So on the Day of Judgment, someone may bring excuses for their lateness or absence, saying, “I had this commitment, or that one.” But if they truly wanted to attend, they would have prepared better. Preparing for Jumu’ah includes planning your time. How long does it take to park at Valley Ranch? You have to figure that out so you don’t get stuck in line and end up late.

Bathing Before Jumu’ah

Secondly, bathe on Friday, as mentioned in the hadith reported in the two Sahihs and other collections. It is preferable to bathe a little before going out to the prayer. Why does he say to bathe closer to prayer time? Why not just bathe in the morning? I need the geniuses of Dallas to tell me the answer. Why is it preferred to bathe closer to Jumu’ah time?

One reason is to keep your wudu fresh, but also so that you smell pleasant and are fresh when you get to Salah. Bathing as close as you can to the time of prayer keeps you fresh for longer. So if Jumu’ah here is at 1:30, try to bathe around 12:30. Bathing close to the time of prayer helps keep you fresh when you arrive for Salah.

Beautifying Oneself for Jumu’ah

Thirdly, beautify yourself by cleansing your body, clipping your nails, using the siwak, and removing waste. He should also use perfume and wear his best clothes. Allah ﷻ says in the Qur’an, “يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ,” meaning, “O children of Adam, adorn yourselves at every place of prayer.”

How would you rate our Jumu’ah fashion on a scale of 1 to 10? We have a culture of “Casual Friday” in the corporate world, where people dress down on Fridays. But we have a religious encouragement to dress up on Fridays. Which one wins? Which should win? When we walk into the masjid on Friday, we see people coming in with T-shirts, jeans, and even shorts, which goes against what is recommended by the Sunnah of the Prophet ﷺ. We want to encourage people to dress up. I know villages in Sudan where people, even though they don’t have many clothes, come on Fridays wearing their best clothes, even if they are shabby.

When we have the wealth that Allah has provided for us, and closets full of clothes, it’s an opportunity to dress up on Fridays. I have a friend in Clear Lake masjid who I consider my competition in fashion every Friday. He has an amazing fashion sense, and I often feel like I lose to him—even though he doesn’t even know we’re in a competition! The way we dress can also become an opportunity for da’wah in a non-Muslim country. On Eid, when you wear beautiful garments, people often ask, “What’s going on? Is there a holiday today?” You don’t have to say there is, but they can see it by the way you look. Last Eid, I was walking around in my neighborhood in Houston, and an elderly lady said to me, “Eid Mubarak!” She asked if I was Islamic, and I said, “Yes.” Our clothes opened that entire conversation.

Then he says to purify the body by clipping nails and brushing teeth. Rasulullah ﷺ said, “If it were not that I feared hardship for my Ummah, I would have commanded them to use the siwak before every prayer.” Look at how important these concepts are for everyday salah, let alone Jumu’ah.

Arriving at the Masjid Calmly

Fourthly, go to the masjid early, on foot, walking in a calm and humble manner, intending itikaf in the masjid as long as you are inside. Take advantage of privileges before they’re gone. I used to live in New York, where I prayed janazah every week. After moving to Houston, I probably only pray janazah three times a year because there aren’t as many opportunities. Many of you walk to Valley Ranch masjid—two, five, or ten minutes on foot. Don’t forget this blessing, as it’s rare in the United States to be able to walk to the masjid safely. We took a group to Palestine recently, and while walking to Masjid al-Aqsa, we were questioned by guards with automatic rifles. Now, we walk to the masjid peacefully and without any trouble.

Walk with tranquility, being grateful to Allah for this blessing. Walk without rushing, even if you are late. The Prophet ﷺ said, “Walk to the prayer with tranquility, and whatever you catch of the salah, pray it, and whatever you miss, make it up.” Rushing affects your khushu’ (focus) in the prayer.

When you’re coming from a busy, fast-paced environment, try to slow down as you approach the prayer, allowing your heart to become still. Pray your remembrances, repeat the adhan, and focus on being mindful as you approach the salah.

Avoiding Disturbance in the Rows

Fifthly, do not pass over the necks of people or separate two people from each other. If, however, there is an empty spot, you can walk over their necks to reach it. This is a good place to mention the hadith of Salman al-Farisi in Al-Bukhari. The Prophet ﷺ said, “There is no person who bathes on Jumu’ah, purifies themselves as best as they can, puts on perfume, or uses whatever fragrance they can find, then goes out to prayer without separating between two people, remaining quiet when the imam speaks, except that he will be forgiven for the sins between that Jumu’ah and the next.”

These sunnah acts—coming early, not separating people, and remaining quiet during the khutbah—are highly emphasized. So, if you see a space, you may walk to it, but do not force your way to the front row if you came late. There are many people who arrived before you, so respect their place.

Respecting the Space of Others in Prayer

Sixthly, do not pass in front of a person who is praying. The Prophet ﷺ said that if you knew the sin incurred by passing in front of a praying person, you would wait 40 days, years, or whatever period it might be. Also, it is advised to develop the habit of praying towards a sutra (a barrier), as it helps maintain focus in salah. If you’re praying in an open space without a sutra, it can be awkward for both you and those passing by.

Seeking the First Row

Seventhly, seek the first row unless you see or hear something inappropriate. The Prophet ﷺ said that if people knew the reward in the adhan and the first row, they would draw lots for it. So, if you have access to the first row, seek it for the incredible reward that it brings.

Stopping Voluntary Prayers as the Imam Begins Khutbah

Eighthly, cease voluntary prayers or recitations when the imam ascends the pulpit and occupy yourself with answering the mu’adhdhin and listening to the sermon. I have a gift for you regarding the khutbah. I want to give you a tool that will change every khutbah you hear for the rest of your life, inshallah. Here at Valley Ranch, you probably get an amazing khutbah every week, but even if you attend khutbah elsewhere, sometimes people ask, “Do I already know this?” If the khatib mentions a story or a hadith you’ve heard before, you might feel like you haven’t benefited.

Instead of asking, “Do I know this?” ask, “Do I do this?” If the khutbah is about praying qiyam al-layl, ask yourself if you’re actually praying qiyam al-layl. If it’s about reciting the Qur’an, ask if you’re consistently reciting the Qur’an. If it’s about giving charity, then are you giving charity? This approach helps you benefit from every khutbah by focusing on implementing the reminders.

Performing Sunnah Prayers After Jumu’ah

Ninthly, perform voluntary prayers after the Friday prayer—two, four, or six rak’ahs according to preference. The Prophet ﷺ would pray two rak’ahs in the masjid after Jumu’ah, and when he went home, he would sometimes pray four or even six.

While waiting in the masjid, if you can stay until ‘Asr or even Maghrib, that’s excellent, as you are considered in a state of prayer.

The Special Hour of Du’a on Fridays

Tenthly, observe the hour in which du’a is accepted. The Prophet ﷺ described an hour on Jumu’ah when prayers are answered. There is a difference of opinion among scholars regarding when this hour occurs. Some hadiths suggest it is between the sitting of the imam and the end of the prayer, while others suggest it is the last hour after the ‘Asr prayer before sunset.

When the Prophet ﷺ teaches us about something valuable, he often leaves the exact details ambiguous, encouraging us to seek it out. This is like Laylatul Qadr in the last ten nights of Ramadan. So, we should use every opportunity on Friday to make du’a, as it could fall within this blessed time.

Sending Blessings Upon the Prophet ﷺ

Twelfthly, send abundant blessings upon the Prophet ﷺ. It’s narrated that whoever sends blessings upon him 80 times on Friday will be forgiven 80 years of sins. This hadith is weak, but the Prophet ﷺ did say, “Of the best of your days is Friday, so make a lot of salawat upon me on this day.” The sahabah asked, “O Messenger of Allah, will our salawat be presented to you after your death?” He replied, “Yes, for Allah has forbidden the earth from consuming the bodies of the prophets.”

Then the question becomes, what is the bare minimum that is considered ikthar, or “abundance,” of sending blessings? Is it 80 times, as mentioned here, or is it less? Or more? What would you say is the bare minimum?

Honestly, when it comes to the Prophet ﷺ, there is no bare minimum. It’s about the quality of the salawatand the dhikr of Allah ﷻ. So whether it’s 10, 70, or 100 times, the Prophet ﷺ simply said, “Sallu ‘alayya”—just send blessings upon me. The quantity should be whatever you can manage based on your time and ability to stay focused. Wallahu ta’ala a’lam.

One important point about this is that, sometimes, people do things simply because the people they love are doing them. How often have you wanted to do something just because people you admire or follow were doing it? Allah ﷻ says in the Qur’an, “إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا,” meaning, “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.” Allah doesn’t just command us to send blessings, but first tells us that He and His angels do so. This is something Allah Himself does and then invites us to do as well.

Reciting Surah Al-Kahf on Friday

Thirteenth, it is recommended to recite Surah Al-Kahf on Fridays. Aisha reported that the Prophet ﷺ said, “Shall I tell you about a chapter whose greatness fills what is between heaven and earth? Whoever writes it will receive a similar reward, and whoever reads it on Friday will have their sins forgiven between that Friday and the next, plus three additional days.” Also, it is narrated that if someone reads the last five verses of Surah Al-Kahf before sleeping, Allah awakens them at any part of the night they wish.

Some of these narrations are weak or fabricated, but the Prophet ﷺ did say that whoever recites Surah Al-Kahf on Friday will have a light illuminated between that Friday and the next. It is recommended to read it on Friday as well as to recite the Qur’an in general, and if possible, complete its recitation on that day or the night preceding it.

Giving Charity on Friday

Fourteenth, it is recommended to give charity on Friday as much as one can afford, and it should ideally be done outside the masjid. Charity, of course, is encouraged because Friday is the best day of the week, and we want to maximize our good deeds on that day. However, I’m not sure why it specifies giving charity outside the masjid.

Performing Salat al-Tasbih on Fridays

Fifteenth, it is recommended to perform Salat al-Tasbih on Fridays.

Salat al-Tasbih is based on a very weak hadith, and most scholars discourage it because of this. However, some scholars say that if you perform it once in your lifetime, there is no harm in doing so. Wallahu a’lam.

Dedicating Fridays for Worship

Lastly, dedicate Fridays for the actions of the afterlife and avoid engaging in worldly work. Fridays are an ideal time for silat ar-rahim, or maintaining ties of kinship, especially if you have family members in the Muslim world, who often have Fridays off. Take this opportunity to call and check on them, especially since they might be off work and more available to talk. Allah knows best.

Beginning of the Next Hadith and Discussion

Bismillah. Alhamdulillah rabbil alameen. Assalamu alaykum wa rahmatullahi wa barakatuh. We will continue with the book of Imam Ibn Rajab, focusing on hadith number 11—a very important hadith that is one of the shortest in the collection but powerful in its meaning. This hadith has a lot to do with your personal life and your practice in matters of faith. This will be our discussion for tonight, inshallah.

Before we get there, I want to comment and thank Sheikh Ammar for giving us the opportunity to share his wisdom with us from the book of Imam Ibn Qudamah. The view from here is quite different than when you’re sitting as a student. Wallahi, it’s a privilege to be sitting as a student, because once you start teaching, going back to learning becomes extremely hard. No teacher you go to wants to teach you because they feel that you should be teaching them instead. So, when you have the privilege to sit down and learn, cherish it.

When given the chance to learn, go for it. Because when the day comes that you start teaching, it will be very hard to find someone to teach you. May Allah bless you all with beneficial knowledge in this life and in the afterlife.

Hadith Number 11: “Leave That Which Causes You Doubt for That Which Causes You No Doubt”

Bismillah, Alhamdulillah, wassalatu wassalamu ala Rasulillah.

Hadith number 11 is from Al-Hasan ibn Ali, the grandson of the Prophet ﷺ, who was like a flower to the Prophet ﷺ. He said, “I remember from the Messenger of Allah ﷺ, ‘Leave that which causes you doubt for that which causes you no doubt.’” Narrated by An-Nasa’i and At-Tirmidhi, who graded it a sahih hadith.

This is part of a longer hadith that includes the qunoot (supplication) of the witr prayer. Some narrations from At-Tirmidhi and Ibn Hibban add, “For truthfulness is tranquility, and lying is doubt.” Ibn Hibban’s wording includes, “Goodness is tranquility, and evil is doubt.”

This hadith, though short, is powerful. Some scholars say it may come as part of a longer hadith in which the Prophet ﷺ was teaching a supplication to his grandson, Al-Hasan ibn Ali. When the Prophet ﷺ passed away, Al-Hasan was about seven or eight years old. So he says, “I remember learning this from the Prophet ﷺ.” Then he adds, “For truthfulness is tranquility, and lying is doubt.”

The Importance of Truthfulness and Integrity

When you tell the truth, you feel strong and confident, no matter how absurd the truth may sound. If it’s what you saw, heard, or did, you can still stand there confidently, even against aggression, because you know it’s true. But if you are lying, the moment you’re under scrutiny, you begin to shake because you know you’re not telling the truth. Allah ﷻ says in the Qur’an, “بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ,” meaning, “Rather, man is a witness against himself, even if he presents excuses.”

This reminds us of the famous hadith of Ka’b ibn Malik and the three companions who did not go out with the Prophet ﷺ on the Battle of Tabuk. Ka’b said he was trying to fabricate a lie, but he thought, “Who am I kidding? This is the Messenger of Allah, and he will know.” So, he told the truth. By telling the truth, he became strong.

This hadith is telling us that if you follow the truth, you will feel at ease, no matter how hard it may be. If you are lying or fooling yourself, you won’t feel comfortable. Truthfulness brings tranquility and peace, while evil creates doubt and restlessness.

There’s a saying about checking your heart when you do something questionable, for example, when you go to an all-you-can-eat buffet and wonder if certain items are halal. You see others eating, and think, “I think it’s halal.” But if you put your hand on your heart, you might feel your heart racing because you know it might not be right. In contrast, if you act with full confidence, your heart will feel at ease. This narration, though weak, points to the idea that the heart can act as an indicator of doubtful matters.

Practicing Scrupulousness (Wara’) in Matters of Ambiguity

The scrupulous one hesitates when there is ambiguity rather than running into doubtful things, unlike many people today who seek out differing opinions to justify actions. If something is ambiguous, the scrupulous response is to avoid it. Even if something is allowable, avoiding it due to doubt is pious and shows a sense of wara’ (piety).

Hassan ibn Abi Sinan said, “There is nothing simpler than scrupulousness. If something causes you doubt, give it up.” This may be easy for someone like him, but for an average person, living with scrupulousness is a challenge.

There’s a story about Hassan ibn Abi Sinan, who was in business while being a scholar. His servant informed him that the sugar market was about to increase, so Hassan bought sugar at a lower price before the news spread. When the price increased, he felt guilty because he believed he had an unfair advantage. So he went back to the original merchant and disclosed his knowledge. The merchant replied, “I am pleased with the deal we made; it’s yours.” But Hassan still felt guilty, so he insisted on returning the transaction, giving up a profit equivalent to what could be millions in our time.

In comparison, Al-Miswar ibn Makhrama, one of the companions, had hoarded food to sell it for a better price, but when he saw clouds approaching, indicating that it might rain and thus lower prices, he felt guilty. Instead of benefiting from the price increase, he refused to make a profit and informed Umar ibn al-Khattab, who then praised him.

Imam Ahmad recommended avoiding profits from hoarding goods that are necessities if it leads to hardship for others. Similarly, if someone rents something to turn a profit, or takes advantage of ambiguity in transactions, Imam Ahmad advised giving any excess as charity.

The Balance in Practicing Wara’

In summary, the teachings of wara’ guide us away from doubtful matters, regardless of whether something is wholly haram. However, it’s essential to have balance. Shaykh al-Islam Ibn Taymiyyah said that complete piety is being able to recognize both the best of two goods and the worst of two evils.

As an example, consider someone asking if they can work at Walmart. Since Walmart sells both halal and haram items, it becomes a matter of whether the benefit outweighs the harm. A person should balance this decision, ensuring they fulfill their obligations without compromising their principles unnecessarily.

The Principle of Certainty Over Doubt

This hadith represents one of the major qawa’id fiqhiyyah (legal maxims) in Islamic law: al-yaqeenu la yazulu bish-shak, meaning “certainty is not removed by doubt.” For example, if you come to pray and doubt whether you have wudu, but you remember that you had wudu during Maghrib, then you should assume you still have it, as certainty is not negated by doubt.

This hadith is a reminder to prioritize clear guidance and to avoid ambiguity. Next week, we will continue with hadith number 12, inshallah. Jazakumullahu khair. Thank you for being here with us, and inshallah, after Salat al-Isha, we’ll have Sheikh Muhammad Faqih and Sheikh Waleed Basyuni join us to answer questions related to this hadith.

Assalamu alaykum wa rahmatullahi wa barakatuh.

Q&A

1. What is the recommended time to begin preparing for Jumu’ah, and why?
   Answer: Preparation begins on Thursday night to plan ahead, ensuring that one can attend Jumu’ah prayer calmly and fully focused.
2. Why is it preferable to bathe closer to the Jumu’ah prayer time?
   Answer: Bathing close to prayer time helps maintain freshness and cleanliness, both of which are emphasized for Jumu’ah.
3. What did the Prophet ﷺ recommend regarding dress and personal hygiene for Jumu’ah?
   Answer: The Prophet ﷺ recommended wearing clean, respectable clothing, using perfume, clipping nails, and brushing teeth, all of which reflect respect for the special day.
4. Why is it encouraged to walk calmly to the masjid for Jumu’ah?
   Answer: Walking calmly fosters tranquility, aligning one’s mind and heart with the peaceful and reverent atmosphere of prayer.
5. What should one avoid when entering the masjid if others are already seated?
   Answer: Avoid stepping over people’s shoulders or disrupting others by squeezing into rows. It’s best to sit where space is available without disturbing anyone.
6. What special act of recitation is recommended on Fridays, and what benefit does it bring?
   Answer: Reciting Surah Al-Kahf is recommended, which illuminates the week ahead with guidance and serves as a moral compass.
7. When is the “blessed hour” on Friday, and what is its significance?
   Answer: The blessed hour is a time on Friday when du’a (prayer) is most likely to be accepted. While scholars differ, it’s commonly believed to be just before sunset.
8. How can sending blessings upon the Prophet ﷺ on Fridays benefit a Muslim?
   Answer: Sending blessings upon the Prophet ﷺ brings spiritual reward and is a practice endorsed by Allah and His angels, making it especially virtuous on Fridays.
9. What does the hadith “Leave that which causes you doubt for that which causes you no doubt” teach?
   Answer: This hadith teaches that Muslims should avoid doubtful matters and prioritize clarity and truthfulness, as this fosters inner peace and confidence.
10. How does truthfulness relate to tranquility according to the lecture?
    Answer: Truthfulness provides strength and tranquility because a person feels confident and assured when they know they are telling the truth, even in challenging situations.
11. What is wara’ and how can it be practiced in everyday situations?
    Answer: Wara’ is the practice of avoiding doubtful matters and acting cautiously, even in permissible matters if they bring discomfort. It can be practiced by making choices that align with one’s moral clarity and peace of mind.
12. How does the legal maxim “certainty is not removed by doubt” apply in practice?
    Answer: It means that one should hold onto certainty when doubt arises. For instance, if you remember making wudu but have doubts about it later, you assume your wudu is still valid.

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The idea that ‘money is the root of all evil’ actually has no basis in Islam. However, as we live in a highly commercialized world, it has entered the mindset of many people wanting to live a life of simplicity and asceticism for a variety of reasons. So if such a notion doesn’t have a basis in Islam, what does Islam actually say about what the nature of our relationship with money should be?

Many people often struggle with the concept of wealth allowing their emotions and sometimes, preconceived conclusions to create, in their view a ‘conflict’ between Islam and money – a conflict that may lead us to believe that wealth will sabotage our path to ‘piety’ and so we end up allowing what we understand to be an ‘Islamic attitude’ to actually sabotage our path to being financially secure. People often don’t know how to react when they see Muslims having excess amounts of wealth whilst at the same time being good Muslims. More often than not, we assume the worst when someone has been blessed with wealth and is seemingly ‘religious.’ It seems that our own life experiences also play a role in determining our personal and individual ‘wealth story;’ a script which is created and fashioned by our own unique life experiences in our own wealth journey. 

In our communities, we seem to have two extremes; we have people who say that poverty is the ideal, making us think that we should aim to be poor! A lot of times people who bring up this extreme will cite the fact that there were poor people in our history who were great people, which is no problem, but even those people who financially may not have had money in their hands still reached for the highest possible standards in whatever they did.   

Muslims who think poverty is the ideal, will cite Umar ibn al Khattab and say that he was poor and lived a simple life1, which is true to an extent because he didn’t live an extravagant life, but that is not to say Umar didn’t have money! Umar was one of the greatest leaders of humanity who ruled vast lands in his era. He had all the riches he needed, yet he didn’t spend it on himself; choosing instead to use it to take care of his people. That’s the difference – we should aim to have the wealth but not spend it extravagantly on ourselves and then just end there. The whole purpose of having money and building wealth is to be able to benefit yourself and others with it. Who will sponsor orphans if we aim to be poor, who will build mosques and pay off the qard hasana that some of our mosques need to pay back, who will support the poor in our community if we aim to be poor and have no zakat and sadaqah to give? 

But then there is the other extreme – some people only focus on money regardless of where it comes from, whether it’s haram or halal. They might even forget entirely about building a home in paradise. For these people, it’s all about money and unfortunately, we see these people a lot in our times; those who make a lot of money, spend it like crazy and post things on social media to get attention – that’s also not the ideal situation Muslims should aim to be in!

Let us now move on to what Islam actually teaches us about wealth and money.

What Does the Quran Say About Wealth? (a) The Link Between Money & Worship:

There are many places where Allah (the Most High) mentions the word rizq (provision, sustenance); which we also translate to mean wealth even though rizq is a more comprehensive term. Let us look at a selected few ayaat (verses):

Allah says in the Quran:

“And I have not created the jinn and mankind except that they worship me.” [Surah Adh-Dhariyat; 51:56]

He then informs us that in the following ayah:

“I do not desire any provision from them, and I do not wish them to feed me.” [Surah Adh-Dhariyat; 51:57]

Because:

“Verily, God, He is the provider, endowed with steady might.” [Surah Adh-Dhariyat; 51:58]

Here there is a link between money and worship; in other words, Allah is telling us that the reason why He created mankind and jinn (solely to worship Him alone) and that He doesn’t want anything of food or money from us, because He is the Provider and He will provide for us (his creation). 

Allah also commands us to: 

“And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.” [Surah Taha; 20:132]

Here Allah commands us to establish the prayer with our families. Again He informs us that He isn’t asking us for provision, rather it is He who gives us the provision and sustenance. Again there is a correlation between worship and sustenance or money because as humans we are weak and one of the primary distractions to worship is money! One of the main reasons ‘common people’ give about why they are not so ‘religious’ is because they want to enjoy life, and spend their wealth after making it; but here Allah is saying: don’t be distracted by money, I’m not asking you give me money, if you worship me, I will give you money (provision)!

Allah created us and knows our true nature; that we all have a natural inclination for money and the need to enjoy it. He is therefore telling us that despite this ‘natural’ desire for wealth and provision, we shouldn’t become distracted because:

“Who is it that could provide for you if He withheld His provision?” [Surah Al-Mulk; 67:21]

In this verse, Allah challenges the people; if He withheld the rizq (sustenance), is there any other being who can provide them rizq? Truly it is only Allah Who has the power to provide us with provision and sustenance!

(b) A Blessing from Allah

In many ayaat (verses) Allah commands the believers to enjoy the blessings that He has provided for them. Allah says:

“And [recall] when Moses prayed for water for his people, so We said, “Strike with your staff the stone.” And there gushed forth from it twelve springs, and every people knew its watering place. “Eat and drink from the provision of Allah , and do not commit abuse on the earth, spreading corruption.” [Surah Al-Baqarah; 2:60]

Here Allah is telling the Muslims to eat and drink but not to misuse the abundance of Allah and not to spread corruption.  

He also says that it is He who:

“… who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Surah Al-Baqarah; 2:22]

And then tells us:

“O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.” [Surah Al-Baqarah; 2:172]

So we are commanded to eat, drink, and earn our sustenance from permissible (halal) means and in doing so we should show our gratitude to Allah and worship Him alone since it is He who has provided us the sustenance to enjoy in the first place!

Allah also says:

“Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good (lawful) things of provision?” Say, “They are for those who believe during the worldly life (but) exclusively for them on the Day of Resurrection.” [Surah Al-‘Araf; 7:32]

Here Allah challenges and refutes those who prohibit any type of food, drink, or clothes according to their own understanding without relying on what Allah has legislated. 

(c) A Test from Allah

Allah reminds us that the wealth that He has bestowed upon us is not only a blessing from Him , but also a trial and a test for mankind.

“Your wealth and your children are but a trial, and Allah has with Him a great reward.” [Surah At-Taghabun; 64:15]

He also states:

“And know that your properties and your children are but a trial and that Allah has with Him a great reward.” [Surah Al’Anfal; 8:28]

So all of our wealth, possessions, and even our children are a test and a trial from Allah and to make this test even more challenging, Allah has created us with the natural inclination to collect wealth. Society has raised the value of wealth high above most worldly commodities to the extent that mankind now judges each other based on wealth. Monetary assets are also used to determine social status because with their presence, power, confidence, and fame increase whereas without it, they are seemingly lost or diminished.  

What Do We Learn About Wealth From the Life of the Prophet ?

Amr ibn-al-Aas narrates that the Prophet said2: 

“I want to send you as the head of an army. Allah will keep you safe and grant you booty, and I hope that you will acquire some wealth from it.” 

Amr replied: “O Messenger of Allah , I did not become Muslim out of love for wealth, I became Muslim out of love for Islam and to be with the Messenger of Allah .”

Then the Prophet replied: “O’h Amr, how beautiful is pure money for a righteous man?”

The giving hand is better than the receiving one. [PC: Masjid Pogung Dalangang (unsplash)]

Not only is this incident an indication of Amr’s strong faith and sincerity, but it was as if he felt that he needed to explain why he became Muslim (for the love of Islam and to be close to the Messenger ). However, the Prophet explained that halal (permissible) wealth is a blessing when it is possessed by a righteous man. This is because he will spend it in good ways such as sponsoring orphans and widows, calling people to Islam, building mosques and other charitable causes, as well as maintaining dignity for himself and his family, and helping the Muslims. 

From this hadith, we understand that if a person strives to acquire halal (honest and pure) wealth, this is something praiseworthy that was encouraged by the Prophet .

It is always better to work and earn your money in a halal way, which is a respected and dignified way to live. 

The Prophet said: “The upper hand is better than the lower hand, (i.e. the spending / giving hand is better than the receiving hand); and begin charity with those who are under your care; and the best charity is that which is given out of surplus; and whoever abstains from asking others for some financial help, Allah will save him from asking others and make him self-sufficient.” [Al Bukhari]

Abdullah ibn Umar also reports the Messenger was sitting on the pulpit and talking about charity and abstention from begging, and said: “The upper hand is better than the lower hand, the upper hand being the one which bestows and the lower hand which begs.” [Bukhari & Muslim]

We learn the following lessons from these two ahadeeth: 

(a) The ahadeeth contain an exhortation to charity because the giving (upper) hand is better than the lower hand (which receives the charity). Therefore, it is better for you to be in a stronger financial position so you can spend in the way of Allah rather than looking to others. 

(b)  The best charity is to give preference to one’s family and children over others as the ahadeeth instructs us to start with those under our care. 

(c) A Muslim must start with the obligatory spending due on him such as spending on his wife and children and then he may spend thereafter on whatever he wishes. 

(d) The ahadeeth are also an exhortation to abstain from begging. 

(e) The permissibility of seeking (halal) money so as to spend on himself and those whom he supports; then he may spend his money in the different channels of charity and righteous actions so that he may be one of the ‘upper-hand’ people.

What Do We Learn About Wealth From the Lives of the Companions?

We’ve all heard stories of the lives of the early generation of Muslims and their patience during times of poverty, their zuhd (abstinence), and general avoidance of the trapping of this worldly life, but what about the rich and wealthy amongst the Sahabah, how did they live? 

Khadijah , the wife of the Prophet was amongst the wealthiest women of her time and spent a considerable amount of her fortune providing support to the Message of the Prophet and to the newly emerging Muslim community in Makkah. For example, during the boycott of Muslims in Makkah, she almost single-handedly managed to get her agents to secure food and other essentials for the Muslims.3

Uthman Ibn Affan was the companion about whom the Prophet said: “From this day on, nothing will harm Uthman (regardless of what he does).” This was due to the fact that Uthman provided the resources needed for an under-equipped army that was setting out to confront the Romans who were amassing near Tabuk in the ninth year of Hijrah. Uthman donated 300 camels, a hundred horses, and weapons on top of the thousands of dinars in money and gold4.

During the Caliphate of Abu Bakr , when severe famine struck the city of Madina, Uthman gave away an entire large caravan he received from Damascus laden with food and goods. The city’s merchants gathered at his house and offered to pay him four or five times the cost of the goods, to which Uthman answered that he would sell his goods to the highest bidder, only to give away (for free) the entire caravan to the people of Medina for the sake of Allah !

Uthman’s complete faith in Allah and belief that the reward and promise of Allah is better than any worldly gain was reflected in his unparalleled generosity and eagerness to please Allah by spending in the way of Allah by serving the Muslims5.

We also learn of the great integrity and self-respect of Abdurrahman ibn Awf : a Companion of the Prophet who migrated to Madina penniless. When he was offered by another companion Sa’d bin Rab’I Al-Ansari to accept half of his property, Abdurrahman Ibn Awf graciously declined, and instead asked to be shown the way to the marketplace so he could work to earn his own living. Like Uthman , he too was one of the ten Companions that were promised Paradise whilst they were still alive. He also gave much in charity and would weep upon seeing the riches that Allah blessed him with, remembering those of his Companions who had passed away owning little or nothing of worldly possessions6.

We see here that Sahabah were never attached to money and viewed money as a resource to do good, attain rewards, and as a result Allah’s Pleasure. They weren’t afraid of wealth and neither did they want to dispose of it for fear that it would ruin them because it was inherently evil, but rather they spent it in the way of Allah and had no hesitations about working hard to earn a lawful income. 

Important Signposts (a) The Desirability of Obtaining Money Through Halal (permissible) Means Only

We have seen that it is not sinful for a Muslim to wish for and desire more money, as long as his/her intentions are pure. The Prophet stated that money is a noble possession, but only for a righteous person because the pious person will utilize his wealth properly without selfishness and greed, which deprives the wealth of Allah’s Blessings. 

The Prophet said: 

“This money is green and luscious (like a ripe fruit), so whoever takes it rightfully, then what a great aid it is for him.7”

This hadith teaches us the true purpose of money, and that it can be a tool that helps us to worship Allah . Thus seeking money (correctly) and spending (on worthy causes) will be counted as an act of worship done with the correct intention of attaining Allah’s Pleasure. 

The Prophet also narrated: 

“Once, while (the Prophet) Ayub was taking a bath naked, locusts of gold fell upon him. So he started to gather them in his clothes. His Lord called out, ‘O Ayub” Have I not given you riches?’ He replied, ‘Yes, indeed, my Lord, but I can never be self-sufficient from your blessings!” 

In another narration, he responded:

“…but who is there that can be satisfied with your Mercy (so that he does not desire more)?8”

Ibn Hajar commented on this Hadith stating it is an indication of the permissibility of being eager to increase one’s (money) through halal means, but this is for the one who is confident that he will be able to thank Allah (with the money once he obtains it). Another point of benefit is that money that is achieved through lawful (ie. halal) means has been called ‘blessings’ (barakah). Furthermore, this Hadith shows the superiority of the rich man who is thankful9.

There is no doubt that Muslims are obliged to earn their substance through permissible (halal) ways. The Prophet said: 

“O people! Allah is al-Tayyib (pure), and He only accepts that which is pure! Allah has commanded the believers what He has commanded the Messengers, for He said, ‘O Messengers! Eat from the pure foods, and do right,’ and He said, ‘O you who believe! Eat from the pure and good foods We have given you.10”

Then he mentioned a traveler whose food, clothes, drink, and nourishment were all obtained through unlawful (haram) means, so how could he expect his du’a to be answered by Allah 11?

Such is the obligation of earning through halal means that Muslims are encouraged to take a profession and go out to work, which is the best way to earn pure sustenance. Such is the status of halal sustenance that Islam even places manual labor in a high place! The Prophet said: 

“No one has ever eaten any food that is better than eating with what his hands have earned. And indeed the Prophet of Allah, Dawud, would eat from the earnings of his hands.12”

The Prophet was so cautious in what he ate that he would make sure that every morsel of food was halal for him to eat to the extent that it is reported that he once lost sleep due to the fear that he may have accidentally eaten a date that was not meant for him!13

The Companions too were very cautious about how they earned their sustenance. For example, it is reported that Abu Bakr induced vomit after discovering that one of his servants had given him some food obtained by unlawful means.14 A similar narration is reported about Umar bin al-Khattab who was given milk by one of his servants and then Umar later discovered that the milk was taken from camels that were meant for charity.15 Another famous companion of the Prophet , Sa’id ibn Abi Waqqas was once asked, “Why is it that your prayers are responded to, amongst all of the other Companions?” To this, he replied: “I do not raise to my mouth a morsel except that I know where it came from and where it came out of.16”

(b) The Consequences of Haram Sustenance

Earning through haram means causing great damage to a person’s life in this world and the hereafter. We’ve seen how the Prophet warned that one of the consequences of haram sustenance is that one’s du’a (prayer) can be rejected by Allah . As well as this we’ve seen how the Prophet and his Companions were extremely cautious in their financial dealings and strived their utmost to ensure that all of the sources of their sustenance were pure and halal. 

The Prophet warned us that: 

“A time will come in which a person will not care whether what he (earned) was through halal or through haram.”

Furthermore, two of the seven deadly sins that the Prophet warned us against involve earning through impermissible means17! Earning through haram means can also affect a person’s beliefs (aqidah) such that if a person believes that they are allowed to earn through haram means, then this is an act of disbelief as they have rejected the clear texts of the Quran and Sunnah. On the other hand, if they trivialize the sin, it can also expose the weakness of their faith (iman). Moreover, earning through impermissible means involves injustices not only to Allah by defying his laws and prohibitions, but it also necessitates injustices towards one’s family who will have to sustain themselves from the haram earnings of the breadwinner. This can impact Allah’s barakah (blessings) on the family, the marital and family relationships, as well as guidance. 

Earning through haram means also involves injustices against others. Whether that is lying and cheating, taking riba, embezzling, selling intoxicants, etc., someone will always be wronged in the process for which there will be justice and retribution on the Day of Judgement – a day where the currency of trade will be good deeds and bad deeds!

Earning through haram means can also cause poverty in this world as any such earnings will be devoid of Allah’s barakah (blessings). We are all too familiar with the depression, anxiety, and dissatisfaction of famous celebrities who are among the ‘super rich.’ Compare this to satisfied poor or middle-earning Muslims who live peaceful lives due to good health, happiness, contentment, family lives, etc. 

Earning your sustenance from haram ways can also incur the displeasure and wrath of Allah as the transgressor willingly forsakes the commandments of Allah in place of his/her desires. The one who truly fears Allah and has concern for his life in the hereafter will always recognize that haram money can never purchase lasting pleasure as any punishment in the hereafter far outweighs any transient pleasure in this world. 

Indeed, the Prophet also warned us that one of the first questions we will be asked on the Day of Judgement is regarding our wealth; how it was earned and how it was spent.18 What response will we prepare for Allah if we are careless about the sources of our income – something that must come before sourcing out halal meat?

(c) How does Islam View Poverty?

Allah [swt] asks us to seek protection from poverty. [PC: Emil Kalibradov (unsplash)]

We know that there were many poor and needy amongst the Sahabah as mentioned in the Quran19 and the ahadeeth20 of the Prophet . Those Sahabah still preferred others over themselves despite their very limited financial means. But that doesn’t mean that we should romanticize poverty or the struggles associated with it, rather poverty is one of the calamities that Allah may afflict people with – whether a whole society or an individual. If poverty, having little and struggling through life was the ideal situation, then the Prophet wouldn’t teach us supplications to seek protection from poverty. For example, supplications such as: 

“O Allah, I seek refuge in you from poverty and lack of abasement and I seek refuge in you from being oppressed and oppressing others.”21

Another supplication taught to us by the Prophet is: 

“O Allah, I seek refuge in You from disbelief, poverty, and torment in the grave.”22

There is no doubt that being patient and forbearing when faced with a calamity is something that is rewarded by Allah , but that doesn’t mean that we should be seeking to live in calamities such as poverty and struggle. 

There is one hadith that people sometimes mistakenly use to justify or romanticize the struggle of being poor or having little, where the Prophet said: 

“The poor Muslims will enter Paradise before the rich by half of a day, the length of which is five hundred years.” [Sunan Ibn Majah 4122]

However, narrations such as these do not seek to blame richness and praise poverty, rather they show that Paradise is the ultimate reward for the patience of those who were afflicted with poverty in this world. For example, the Prophet informs us about the reward of Paradise for the mother who loses her child and is patient23, but that doesn’t indicate that suffering the loss of a child or other loved ones should be our aim; rather Paradise is the reward for patiently bearing with such difficulties.   

Another reason why the Prophet mentioned the poor entering paradise before the rich may also be because the poor will have less to account for and therefore their reckoning will be easier and shorter than the one who was blessed with a lot of halal wealth, just like a person who has multiple sources of income in this world – he will have to hire a professional accountant to do his tax returns every year, unlike the one who is employed and earns a salary from one source24.

Some Ways to Increase Your Money and Closeness to Allah

Now that we have established that money isn’t inherently evil, poverty is not the aim, and that Allah actually wants us to earn our sustenance through halal means, let us now mention some of the spiritual and practical ways in which a person can increase his money and nearness to Allah ! 

[This is not an exhaustive list (and this article certainly doesn’t contain advice or guidance on business, commerce, or investments) and so there are many things that are beyond the scope of this article that I’ve left out.]

(1) Worship of Allah

Quite literally, turning to Allah and prioritizing our worship will give you rizq (provision and sustenance). 

The Prophet said: 

“Indeed Allah the Most High said: “Oh son of Adam, devote yourself to my worship, I will fill your chest with riches and alleviate your poverty. If you do not do so, I will cause you to become preoccupied and not alleviate your poverty.” [Jami` at-Tirmidhi 2466]

So one of the ways in which you can build your wealth and be protected from poverty is by worshipping more: fast more, pay more sadaqa, spend more time with the Quran, seek Islamic knowledge, etc. 

(2) Asking Allah for forgiveness

Another technique is asking Allah for forgiveness and coming back to Him.

Prophet Nuh called his people to Allah for 950 years.  He did it publicly, he did it privately, and he did it openly using all different techniques. Nuh told his people:

“Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.” [Surah Nuh; 71:10]

Nuh’s people asked, “What do we get if we ask for forgiveness?  What do we get if we turn back to Allah?”

Then Nuh informed his people that if they turn back to Allah , He will:

“He will send [rain from] the sky upon you in [continuing] showers…

…and give you increase in wealth and children and provide for you gardens and provide for you rivers.” [Surah Nuh; 71:11-12]

In other words, their livestock, and their agriculture would benefit from the water coming down and He would give them an increase of wealth. 

Now let us pause here for a moment, if there was a contradiction between Islam and money, why would Prophet Nuh tell the people that if they ask for forgiveness, Allah would give them an increase in their wealth? Think about it!

So, in order to increase your wealth and win Allah’s Love, ask Allah for forgiveness and turn back to Him.

(3) Taqwa

Taqwa or being conscious of Allah is another way to gain sustenance and provision from Allah. Allah says:

“Whoever has taqwa of Allah, He will make a way out for them and will provide for them from a direction that they would have never imagined.” [Surah At-Talaq; 65:2-3]

So what does it mean to have taqwa of Allah when it comes to wealth? Having taqwa in wealth means to seek a halal income and avoid jobs and positions that may compromise your Deen; avoid lying, cheating, and deception in trade, while also observing your religion in your places of work (and the list goes on). 

(4) Spending in the way of Allah

There are three types of charity in Islam that come under ‘spending’ in the path of Allah . First, the two obligatory types of Zakat: zakat on one’s wealth and Zakatul-fitr (which is given at the end of Ramadan). The third type of charity is Sadaqa, which is voluntary and encouraged at every time and place. The rules of each category are found in the books of Fiqh (Islamic Jurisprudence), which is beyond the scope of this article.

The evidence from the Qur’an and Sunnah that prove that spending in the way of Allah brings about an increase in one’s rizq are too many to mention in this article. So let us discuss a selected few. 

Allah says:

“Say, “Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] – He will compensate for it; and He is the best of providers.” [Surah Sabah; 34:39]

Ibn Kathir commented on this verse to say that it means, “no matter how much you spend on matters that He had made obligatory upon you, and (on matters) that are permissible, Allah will replace it in this world with a substitute (meaning more money), and in the Hereafter with rewards, as has been explained in the Sunnah.”25

Another ayah where Allah informs us that spending in His way will increase our wealth and sustenance is when He says:

“Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is All-Encompassing and Knowing.” [Surah Al-Baqarah; 2:268]

Ibn Abbas comments on this verse and states that shaytan “promises you poverty by telling you not to spend your money! You are more in need of it and also commands you with indecent deeds. Yet Allah promises you forgiveness from these sins and sustenance by increasing your rizq.”26 Furthermore Ibn al-Qayyim states that here, “Allah promises His servants forgiveness for his sins, and His blessings by giving him more than what he spent, many times over, either in this world, or in this world and in the Hereafter.”27

Abu Hurayrah narrates that the Prophet said: 

“Allah has said: ‘O son of Adam! Spend, I will spend on you!’” [Al Bukhari]

From this very simple hadith we learn that if you spend for the sake of Allah , He will reward you by giving you more. What a beautiful promise from Allah – spend from whatever resources He placed in your hands in the first place, and then He will increase it with more! How many of us truly believe and have firm faith in this promise when reaching into our pockets or bank accounts in order to give in charity for the sake of Allah ? It is for this reason that even the Prophet also promised that charity never decreases a person’s money.28

In another hadith the Prophet said: 

“There is not a day upon which the servant awakens but that two angels descend. One of them says: O Allah, repay one who spends in charity! The other says: O Allah, destroy one who withholds charity!” [Muslim]

What a great honor to have angels praying for you if you are generous in spending in Allah’s Path and a threat to one who is stingy and miserly with his money!

(5) Du’a

There are ways in which you can make du’a to Allah sincerely and ask Him for more money.  Don’t just say, “Oh Allah, give me money!  Give me money!” No, that’s not how you make the du’a. Rather the du’a that Allah encourages us to make and puts on our tongue and reveals in the Qur’an is:

“But among them is he who says, “Oh Allah give us good in this world and good in the hereafter, and safety from the hellfire.” [Surah Al-Baqarah; 2:201]

So it’s not all about just focusing on the money and that’s it and it’s not all about just focusing on the hereafter and that’s it. Islam is the natural way – the solution for humanity and humans would all love to have a good life and would love to have a good hereafter so Islam brings the goodness of both worlds together. 

For anybody who has a problem with wealth or whoever has a problem with money, thinking that Islam discourages it, I would ask them why

Allah encourages us to seek sustenance in this world [PC: Masjid Pogung Dalangan (unsplash)]

Allah would encourage us to ask for the goodness of this life and the goodness of the next and to seek protection from the hellfire if we were simply supposed to do with the bare minimum? 

Our deen encourages a middle path: to seek goodness in this life, seek goodness in the hereafter, and ask Allah to protect us from hellfire.  

(6) Having Trust (tawakkul) in Allah

Putting one’s trust in Allah means realizing that nothing happens except to the will of Allah and that everything occurs due to a Divine Wisdom. As Muslims we need to accept Allah’s Decree without questioning it or being displeased with Allah – and have full faith that whatever Allah has decided is from Divine Wisdom. 

Although tawakkul is an action of the heart, it doesn’t negate the actions of the limbs in that having true tawakkul means making every effort and doing everything humanly possible within our means to achieve a goal, and then putting one’s trust in Allah . We all know the famous story of the Bedouin who came to the Prophet and asked, “Should I tie my camel up (to stop it from running away), or should I have trust in Allah ?” The Prophet replied:  “Tie it up, then put your trust (in Allah)!”29

This hadith is clear proof that true tawakkul is achieved by physically striving and making an effort first to achieve a desired goal, and then having trust in Allah .  

Umar ibn al-Khattab reported that the Prophet said: 

“If you were to put your trust in Allah the way that Allah deserves, then you would be provided for as the birds are: they leave (in search of food) at the beginning of the day famished, and they return at the end of the day full.”30

This hadith re-enforces the true nature of tawakkul – the bird doesn’t sit in its nest expecting that the food will come to him automatically, rather it does what many of us do to earn a living: it leaves in the early part of the day in search of food; a search which lasts the whole day only to return at dusk with a full stomach. That too, is the example of the true believer who strives in order to work and earn their sustenance, and then places their trust in Allah .    

Allah also commands us in the Quran to have tawakkul:

“And He will provide for him from (sources) he could never have imagined. And whosever put his trust (tawakkul) in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.” [Surah Al-Talaq; 65:3]

And even promises us:

“…If you fear poverty, Allah will enrich you if He wills, out of His Bounty. Surely, Allah is All-Knowing, All-Wise.” [Surah At-Tawbah; 9:28]

(7) Performing Hajj & Umrah

A lot of people think about the cost, effort, and energy associated with making Hajj and Umrah, especially in our times when prices for these things have increased exponentially. However, the reality is that when a person takes the time, energy, and effort to travel for Hajj and Umrah and spends his money for the pleasure of Allah , Allah rewards him by increasing his rizq. 

Abdullah ibn Mas’ud reports that the Prophet said: 

“Follow up between Hajj and Umrah (i.e. continuously), because they both eliminate poverty and sins just like the furnace eliminates dirty impurities of iron, gold, and silver. And an accepted Hajj has no reward less than paradise.”

Here the Prophet encouraged us to follow up one Hajj after another and one Umrah after another, which will not only remove our sins, but Allah will also increase our rizq. 

(8) Establish the ties of kinship

Another proven method for Allah to increase your rizq is to establish the ties of kinship, which is always difficult and awkward due to trying to maintain relationships with so many people with different personalities and characteristics coupled with the family ‘politics’ that exist in every family. In fact, part and parcel of being a human is difficult family relations and that’s why the reward from Allah is great. 

Establishing the ties of kinship means showing relatives kindness, compassion, and mercy, as well as paying them visits, inquiring about them, helping them, and supporting them to the best of one’s ability.  

The Prophet said: 

“Whoever wishes to have his rizq increased, and his life-span extended, let him establish the ties of kinship.”

(9) Marriage

This will come as a surprise to many people because the irony is that many people complain they can’t get married because they don’t have enough money, yet marriage is one of the easiest ways in which a person can guarantee an increase in his sustenance from Allah . Allah says in the Quran:

“And those amongst you who are single (male and female) and (also marry) the pious of your (male) slaves and maid-servant (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah An-Nur; 24:32]

There is no doubt that there is a clear difference between being responsible with your tawakkul and acting irrationally when intending to get married, but Imam Al-Sa’di in his Tafsir stated that this verse is a promise from Allah that a married person will be enriched after being poor if he marries.31

Imam al-Qurtubi when explaining this verse also states:

“This means: let not the poverty of a man or a woman be a reason for not getting married. For in this verse is a promise to those who get married for the sake of acquiring Allah’s pleasure and seeking refuge from disobeying Him (that Allah will enrich him) … and in this verse is proof that it is allowed to marry a poor person.”32

(10) Sponsoring Students of Knowledge

One of the noblest ways to increase one’s rizq is to financially support students of sacred Islamic knowledge so that they can be free to excel in their studies without having to worry about seeking employment in order to support themselves or their families. 

The proof for this can be found in a hadith of the Prophet where there were two brothers – one went out to work, whilst the other would come to study with the Prophet . So the one who used to go out to work complained to the Prophet about his brother, to which the Prophet replied:  “It is possible that you are provided your rizq because of him (meaning the brother who accompanied the Prophet (saw)).”33

(11) Giving Thanks to Allah

Allah promises an increase in blessings if His servants are thankful to him:

“And (remember) when your Lord proclaimed: ‘If you are thankful, I will give you more (of My Blessings), but if you are thankless (ie disbelievers), then verily, My punishment is indeed severe.’” [Surah Ibrahim; 14:7]

For this reason, the Prophet would always thank Allah because it is Allah who provided for you in the first place! The true believer always thanks Allah , by recognizing that all good is from Allah , praising Him and worshipping Him sincerely. Thanking Allah will guarantee an increase in further good and blessings from Him. 

From the mannerisms of a good Muslim another way of thanking Allah is also to thank the people who have done good for you as the Prophet said: 

“He does not thank Allah, he who does not thank the People.”34

We know that Allah is The Most-Generous and is The Bestower of Blessings, the Good-Doer (to His Slaves). The people likewise are good-doers within the limits of their ability. So whoever has good done to him by people then it is from Islamic etiquettes to thank them for being good towards him – whatever type of goodness it may be. And from the errors made is that someone does good to you and you do not thank him for his goodness nor mention him with good in order that supplication can be made for him.

(12) Showing Kindness to the Poor

The Prophet informed us that if we wish to seek Allah’s Pleasure and want an increase in our rizq, then we should show kindness and mercy to the weak and destitute of our society. He said: 

“Find me amongst your weak, because the only reason that you are provided sustenance and aided in victory is because of the weak (amongst you).”

Here it is clear that Allah will provide us sustenance and increase our rizq if we show kindness and mercy to the weak and oppressed in our society. 

Conclusions

We have seen that poverty isn’t the ideal or best way to live according to the teachings of the Quran, the Sunnah, and what we learned from the lives of the early generation of Muslims. Although we cannot say that to live the life of a rich, wealthy, and affluent person is entirely haram (as long as the source of the wealth is halal), we know that greed, miserliness, arrogance, and extravagance are also not allowed in Islam. Neither should we aim for a Muslim to eat, live, and spend only on ourselves simply to live better than everybody else. Rather it should be the aim of a Muslim to seek to earn halal wealth; to build that halal wealth and spend it on that which will bring reward and benefit to themselves, their families, and their wider Muslim community. 

There were wealthy Sahabah as we have seen, but it wasn’t the money itself that led to righteousness and Paradise – it was the choices they made with it. It’s not money that can lead to Paradise or the hellfire, it depends on the choices we make with our wealth. Money doesn’t cause the situation, but our decisions; our hearts are what leads us to do good or bad. Therefore, money is a magnifier of what is in the hearts of people.

For example, we learn of Pharaoh and Qaarun in the Quran who had great amounts of wealth and we are told that they rejected the Message of Musa . It wasn’t the wealth that ruined them, it was what they did with their wealth (i.e. mobilized their resources and army against Musa ).35

We have seen that wealth is both a great blessing from Allah and a test. Money and children can be a source of comfort in this world, but it is the righteous deeds that we attain by spending that money on charitable acts and buildings institutions that will benefit our community which will remain with us permanently, and by it we can hope for Allah’s Pleasure and a permanent reward in the hereafter. 

So with that in mind, if we want to seek wealth, let us seek it in a beautiful and permissible manner like the Prophet advised36, knowing full well that surely what is in our rizq will definitely catch up with us even if we were to flee from it.37 In the end, money doesn’t make us a good person or a bad person, but it is a reflection of what is in our hearts. Let us remind ourselves of a golden rule: if we want to be rich and wealthy in order to spend for the sake of Allah , Allah will never bless something which He has prohibited, so always seek halal sustenance and halal means in your wealth-building journey as the Prophet summarised for us the essence of seeking Allah’s Sustenance and gaining more wealth:

“O Mankind. The Holy Spirit (Jibril) has whispered in my soul that no person shall die until his time is complete and his sustenance is finished. So fear Allah, and seek your sustenance in a beautiful (ie permissible manner). And let not any of you – when his sustenance appears to be delayed in arriving – try to seek it through disobeying Allah. For verily, what Allah has (with Him) can never be obtained except from obedience to Him.”38

 

Related:

– What Is An Imam Worth? A Living Wage At Least.

– Faith In Action: Zakat, Sadaqah, And Islam’s Role In Embracing Humanitarianism In A Globalized World

1    Umar bin Al-Khattab: His Life & Times, p. 2342    Narrated by Ibn Hibban al Mawarid (2277); Sahih as-Sirah, p. 5083    Golden Stories of Sayyida Khadijah: Mother of the Believers (Social & Economic Boycott of Banu Hashim section). 4    The Biography of Uthman ibn Affan Dhun-Nooray, p.515    The Biography of Uthman ibn Affan Dhun-Noorayn. p.716    Reported by Al-Bukhari7    Reported with various other wordings by Muslim (#6883), al-Tirmidhi (3/277) and others. 8    Reported by al-Bukhari (# 3391), al-Nasa’i (# 407) and others. 9    Fath al-Bari, v. 6, p. 48510    Reported in Ṣaḥīḥ Muslim (1015)11    Reported by Ahmed (2/328), Muslim (2/703), and al-Tirmidhi (5/220).12    Reported by al-Bukhari (2/10) and others. 13    The Prophet (saw) replied to why he could sleep all night and said: “I found a date last night under my side and ate it. Then I remembered that we had (in our house) some dates that were meant to be for charity. So I feared that the date (that I ate) was of it.” Reported by Ahmed in his Musnad (2/183 and 193).14    Al-Mishkat (# 2786)15     Al-Mishkat (# 2788)16    Shar al-Arba’in, p. 27517    The Prophet (saw) said: “Avoid the seven deadly sins (al-mubiqat): shirk, magic, killing someone without just cause, eating an orphan’s property, consuming interest, accusing chaste women of fornication and running away from the battlefield.” (Reported by al-Bukhari (5/294) and Muslim (# 89)18    Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “The son of Adam will not be dismissed from his Lord on the Day of Resurrection until he is questioned about five issues: his life and how he lived it, his youth and how he used it, his wealth and how he earned it and he spent it, and how he acted on his knowledge.”(Reported in Sunan al-Tirmidhi 241).19    Surah al-Hashr v. 8-9.20    A Companion of the Prophet (saw) Abu Talha welcomed a hungry traveler into his home even though they had very little to eat. Thus he asked his wife to bring whatever provisions they had and give it to the guest. As the guest ate his fill, they pretended to eat in the dim candlelight (reported in Bukhari, Muslim ,Tirmidhi, Nasa`i)21    Sunnan Abi Dawud 1544 (Book 8, Hadith No. 129).22    An-Nasa’I 147 (graded Hasan)23    The Prophet (saw): “any woman who loses three of her children, they will be a shield for her against the Fire.” A woman asked “and two?” He (saw) said, “even two.” Narrated by al Bukhari (99) and Muslim (1486). 24    Dr Qadhi ‘15 Ways to Increase Your Earnings From the Qur’an and Sunnah,’ (Hidaayah Publications, 2002m p. 33).25    Tafsir Ibn Kathir (3/595)26    Reported in al-Tabari (5/571)27     Tafsir al-Qayyim, p. 16828    Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Charity does not decrease wealth, no one forgives another but that Allah increases his honor, and no one humbles himself for the sake of Allah but that Allah raises his status.” (Reported in Sahih Muslim, 2588)29    Reported by Ibn Hibban in his Sahih (# 731 of the Ihsan edition), and al-Hakim in his Mustadrak (3/623).30    Reported by al-Tirmidhi in his Sunnan (# 2447), Ibn Majah (# 4216), Ahmed in his Musnad (# 205), Ibn Hibban in his Sahih (# 559 of the edited Ihsan), al-Hakim in his Mustadrak (4/318), and others. 31    Tafsir al-Sa’di, p. 516. 32    Tafsir al-Qurtubi, v. 12, p. 220. 33    Sunan Al-Tirmidhi (#2448), al Haakim (1/93). 34    Reported by Abu Dawud (# 4811), At-Tirmidhi(# 1954), Ahmad (# 7939)35    Surah al-Ankabut verses 29 & 39 and al-Qasas verses 28 & 76-8236    The Prophet (saw) said: “Seek this world in a beautiful manner, for every person’s affairs have been made easy for him, according to what he has been created for.” (Reported by Ibn Majah (2/3).37    The Prophet (saw) said: “Of the son of Adam were to flee from his rizq the way that he flees from death, then of a surety his rizq would catch him just as death does.” (Reported by Abu Nu’aym in his Hilya (7/90 and others).38     Reported by Al-Hakim (2/4) who declared it authentic, and al-Dhahabi agreed with him; Ibn Hibban (# 1084 of the Ihsan edition); and al-Baghawi in his Sharh al-Sunnah, and it is recorded in al-Mishkat (# 5300).

The post Money And Wealth In Islam : The Root Of All Evil? appeared first on MuslimMatters.org.

There is a profound emptiness that comes from living solely for worldly gains. Spiritual stagnation often feels more suffocating than any physical burden. Many find purpose in external pursuits—career success, social status, or personal mastery. Yet these goals, while tempting, often leave us feeling unfulfilled at a deeper, more fundamental level.

A higher purpose must transcend materialism and invite us toward internal aspirations. Islam anchors us in values like discipline, selflessness, and gratitude. These are not merely ideals, but transformative practices that free us from external validation and refocus our efforts on service. In this sense, service itself becomes an act of worship.

Existential questions –Why am I here? Where am I heading? Does any of this matter? –haunt all of us at some point. 

While secular systems offer material success and societal progress, they often focus on productivity and achievements as markers of human worth. This approach can leave individuals trapped in a cycle of work and consumption, prioritizing external rewards over deeper, more meaningful aspirations. Though these systems provide temporary fulfillment, lasting answers must be tied to something that transcends temporal, and fleeting desires, which Islam, when approached holistically, offers. Islam offers profound clarity. Yet, many Muslims struggle to reconcile their faith with a modern world steeped in consumerism, hyper-individualism, and distorted values.

The Conflicted Muslim

This term describes someone who is grounded in their faith yet unsure of how to navigate modern life. This conflict stems not from a lack of belief but from an environment designed to pull us away from internal alignment. The modern Muslim faces a threefold dilemma:

• Do they tread lightly, practicing their beliefs in silence or relegating them to the background?
• Do they assimilate, seeing religion as a burden and embracing modern life fully?
• Do they reject modernity outright, living in isolation?

The answer lies in a balance: staying true to core values while engaging intentionally with the world. The Quran provides timeless guidance, reminding us that true strength comes from reliance (tawakkul) on Allah .

“And put your trust in Allah, and sufficient is Allah as a Disposer of affairs.” [Surah Al-Ahzab, 33:3]

Like Prophet Ibrahim’s courage in the face of the fire, our faith must embolden us to stand firm despite societal pressures.

Overcoming Fear and Temptation

For many Muslims, this fear manifests as hesitation to openly practice their faith. [PC: Imad Alassiry (unsplash)]

Modern media thrives on fear and temptation, manipulating audiences to conform through cancel culture and the inversion of values, making negative traits like vanity and shamelessness seem appealing. For Muslims, this can lead to a fear of being labeled as “backward” or “extreme” for adhering to religious practices, such as wearing the hijab or abstaining from alcohol. Social media platforms like Instagram and TikTok often glorify influencers who promote vanity, materialism, and promiscuity, presenting these as symbols of success and happiness.

As a result, for many Muslims, this fear manifests as hesitation to openly practice their faith. Social stigma and political repercussions have led to the phenomenon of “Muslims in the closet” where Muslims feel compelled to hide or downplay their religious identity. This stems from the belief that being Muslim somehow makes one less progressive or poses a threat to societal values, often seen as incompatible with mainstream culture. Hence, many Muslims feel the need to suppress or avoid publicly expressing anything about their religion to avoid judgment or backlash.

Tawakkul offers a liberating alternative —the Islamic concept of placing complete trust in Allah while taking responsible action, recognizing that the ultimate outcome is in Allah’s Hands. Trust in Allah empowers us to overcome external pressures. The stories of the Prophets show how reliance on Allah transforms vulnerability into strength. When Prophet Ibrahim stood before the fire, his unwavering faith turned an impossible situation into a moment of divine intervention, as Allah commanded,

“O fire, be coolness and safety upon Abraham.” [Surah Al-‘Anbiya, 21:69] 

These narratives are not mere tales but rather provide guidance on one’s path.

Temptation in the modern age is equally pervasive, revolving around the pursuit of instant gratification, material wealth, social validation, and mindless consumption, which can take precedence over values, self-discipline, and reflection. From social media’s endless distractions to consumerist ideals, our attention is constantly diverted from spiritual growth. The solution isn’t to avoid all worldly pleasures but to align our pursuits with Islamic values. Engaging in meaningful activities such as sports, art, and literature can help us rise above mindless consumption. Imagine reclaiming the ethos of the Islamic Golden Age, where creation outshone consumption, and culture reflected the Divine.

Community Preservation

Modern society suffers deeply from a loss of community. A Meta-Gallup survey across more than 140 countries found that nearly 1 in 4 adults report feeling very or fairly lonely. Loneliness has become a pandemic, exacerbated by technological isolation, superficial interactions, and a growing focus on individualism over collective well-being. Amid this crisis, the Ummah remains a vital asset for Muslims: a source of belonging, shared purpose, and spiritual support.

Islam’s emphasis on community preservation, rooted in the Quran and Sunnah, offers a remedy to this modern ailment. By upholding shared values, mutual accountability, and collective goals, Muslims are uniquely positioned to resist the fragmentation so prevalent in secular societies. Every Muslim has a role to play to strengthen the Ummah. Daily acts of kindness, community engagement, and the creation of content that reflects Islamic values all contribute to a stronger, more resilient community. These small, intentional actions build the foundation for collective strength and ensure the preservation of our shared identity in a rapidly changing world.

Aesthetics, which encompasses the beauty found in both spiritual and physical realms, also plays a critical role in showcasing the Muslim way of life. Historically, Islam’s appeal often stemmed from the dignity, generosity, and courage displayed by its followers. For example, consider the transformative impact of the adhan on non-Muslims who hear it for the first time. The spiritual resonance, combined with the dignity of Muslim conduct, has long been a source of dawah. This connection is particularly important in an age of superficial interactions. Today, these principles remain powerful tools for creating connections and inviting others to explore the faith.

Reclaiming Our Narrative

Modern Muslims have the tools to navigate this complex world, but we must learn to wield them. There is no need to choose between religious values and modernity; both can be beautifully and meaningfully integrated. 

Islam offers a comprehensive way of life, and it’s our responsibility to live it authentically. By focusing on spiritual depth, strengthening community bonds, and committing ourselves to excellence, we can remain true to our values while engaging with the modern world. Whether through critically engaging with the media, supporting community initiatives, or dedicating ourselves to personal and professional growth in line with Islamic principles, we must embody the beauty of Islam and share it with the world.

Never let the fear of judgment hold you back from practicing your religion fully and respectfully. In doing so, you beautify the world with values that uplift and inspire, showing the true beauty of Islam in action.

 

Related:

– The Coddling Of The Western Muslim Mind: [Part 1] The Cult Of Self-Esteem

– Strengthen Civic Roots In Society To Be A Force For Good

 

The post The Conflicted Muslim: Finding Purpose In A Changing World appeared first on MuslimMatters.org.

Each year, the judges of the Muslim Bookstagram Awards spend time and thought on choosing the best Muslim books of the year. We look for quality of writing, rich and unique stories, and most importantly, Islamic values being upheld and highlighted.

After much reading, discussion, and passionate thoughts, the judges have finally cast their ballots – and the Muslim Bookstagram Awards 2024 winners are in!

Best Muslim Board Book

Friday Fun is a solid toddler board book that WILL survive being thrown and chewed on… just prepare to read this on repeat!

The deceptively simple language (2-3 words a page!) somehow manages to evoke pure Muslim joy, alongside the adorable pictures. This book is all about the day of Jumu’ah and fulfilling the special Sunnahs.

Best Muslim Picture Book

Dear Muslim Child is a love letter to every Muslim child, filled with love and light and tenderness. In just a few lines, the author underscores everything from loving Allah to the spiritual elements of wudhu to the importance of salah. She is able to acknowledge Muslim children’s fears of being teased and harassed, and at the same time empowering young readers to turn to Allah for strength.

Best Middle Grade Book

Safiyyah’s War

Safiyyah is a plucky young girl whose family lives in the apartments set within the Grand Mosque of Paris, and spends her days between school, poring over maps at the library, and assisting her father in his duties at the masjid. When the Nazis make their way into France, Safiyyah’s Baba – and Safiyyah – become a part of the resistance, smuggling Jews into safety.

This isn’t just a fictional story; this novel highlights the real-life role of Parisian Muslims and the Grand Mosque of Paris in saving the lives of Jews during WW2, and sheds light on an important part of history that is oft ignored.

Best YA/ Adult Fiction

The Thread That Connects Us [YA]

Two girls, one in Somalia and one in London, find their lives thrown together in a way both unexpected and unwelcomed. Halima and Safiya need to dig past secrets and buried lies to discover what – if anything – they mean to each other. The authentic Islamic representation remains outstanding in Ayaan Mohamud’s work, and it is wonderful to see Somali Muslim stories being highlighted.

Best Non-Fiction

The Power of Du’a 

Just as with her first book, Ramadan Reflections, Aliyah Umm Raiyaan brings classical Islamic knowledge and presents it to readers in a manner both easily digestible and relatable, and most importantly, practically applicable. Each chapter addresses an element of du’a – approaching Allah, having the correct mindset, good deeds to accompany du’a, and more – alongside individual dua stories, a “Develop your du’a” segment that includes practical tips on incorporating the chapter’s suggestions, and “Allah, transform my du’a” with a written out du’a for you.

Best Holiday Book

An Eid Tale

This visually stunning board book shows toddlers all the joys of Eid! Little ones will enjoy looking at the siblings getting up on Eid morning, praying, putting on new clothes, taking their Eidi to get gifts, sharing with the homeless, the aunties doing henna, the uncles drinking chai as they make their way to the masjid to pray and celebrate. It is beautifully illustrated, with simple toddler aligning text, and is an absolute joy to read, spend time with and share.

Best Illustrations

My Olive Tree

In this simple, touching picture book about the healing power of a loving community, a girl’s grandpa and her neighbors help her grow an olive tree in a war-torn land. The crisp illustrations evoke the joy of a Palestinian child and her connection with her family and the olive trees they dearly love.

Judges’ Choice

A Map for Falasteen 

When Falasteen looks for her family’s country on the map – she can’t find it! She turns to her family for answers… and they tell her the full, rich, heartbreaking story of Palestine, its people, and its places… and create a map of her very own to the land they hold as home in their hearts.

Sponsor’s Choice

My First Salah Book: Why and How We Pray

This wonderful addition to the Learning Roots collection establishes a strong foundation about salah for young readers! With easy to understand language and clear, cute illustrations, this book is a must-have for every Muslim family.

Congratulations!

Congratulations to all the winners of the Muslim Bookstagram Awards 2024!

[DON’T FORGET! SPECIAL COUPON CODE: Use the coupon code “MBR” for 15% off all products ordered from Crescent Moon Bookstore!]

Related:

The Muslim Bookstagram Awards 2024: Meet The Finalists!

The Muslim Bookstagram Awards 2023: Meet The Finalists!

The Muslim Bookstagram Awards : The 2023 Winners!

The post The Muslim Bookstagram Awards 2024 Winners appeared first on MuslimMatters.org.

Have you felt like you’re all-too-aware of warning signs lately when on the look-out for a potential spouse? Watch how they treat their mother. Observe the way they talk to retail workers at a coffee meetup. And don’t forget to ask them their thoughts on politics!

In the constant juggle between looking for red flags and green flags, you may just want to raise a white flag of your own. Searching for a partner is exhausting. Compounding it with conversations on money, intimacy, and routine can make you rethink your thoughts on singlehood for good.

Looking for a spouse doesn’t have to mean looking for red flags. Often, much of the discourse in dating articles can be between two extremes—having rose-colored glasses, or seeing red in everything they do.

I suggest a new approach: to research a potential as you would an academic paper. There’s a certain kind of objectivity we bring with us to academia, one that might help us in navigating romance as well. 

In the classroom, we’re encouraged to ask questions and foster discussions. Our partners are also our futures, and we should evaluate them in a similar manner. This general outline of questions can help foster more as you reflect on whether this one could be “the one:”

1. Are you entertained or uncomfortable?

Humor is important in any relationship. We rarely surround ourselves with friends who make us cry more than laugh. Why would we do the same for a lifelong partner?

Something as simple as their jokes can tell you a lot about their character. If they’re serious about you, they may try to make you smile, often. But how they do so can either ignite conversation or backfire completely. You might want to ask yourself things like:

• Do they “joke” about their previous potentials, or men/women in general?
• Are they someone who uses crude language frequently, and is crass when speaking about men/women?
• Do I detect resentment and anger packaged as sarcasm or dark humor?

What they find entertaining can also extend to TV shows, movies, and books. A man who proclaims himself to be a feminist, for example, may consume media where women are in positions of power—but are still sexually assaulted and experience verbal abuse. A woman may say that she marvels at the skill of an artist or author to tell a lewd story, craft a crass lecture, or write an explicit song, but then, why choose that subject matter too?

This will also tell you how they spend their time—and if you’d be okay with that. If your love language is quality time, for example, and they spend several hours playing video games, that could be hard to live with.

2. Are you informed or disgusted?

Seeing what kind of platforms they frequent can be telling. If the two of you have exchanged social media accounts, a search through their following can enlighten you on their views. However, if you find something that unsettles you, ask them about it. Even I’m guilty of not taking the time to clean out my subscriptions.

Pay attention to the secular and the sacred. As Muslims, we have a relationship with our deen and dunya. [PC: Stephen Harlan (unsplash)]

Pay attention to the secular and the sacred. As Muslims, we have a relationship with our deen and dunya. If you identify as a political independent, it could be challenging to marry someone more liberal-leaning. If activism is important to you, ask them the following when you’re comfortable:

• Which government officials do you feel represent you?
• Are you boycotting, donating, or organizing?
• Have you been to a protest? Why or why not?

As mentioned above, finding out what they find informational can also be beneficial. Where they get their news from is a source for you on their thought process. Remember, not listening to music may not always be a green flag! Someone who does so out of piety may favor listening to an Islamic speaker whom you don’t vibe with, and vice versa.

As you talk with them often, see what they’re watching, reading, and listening to. You may even be delighted to hear that the two of you have the same taste!

3. Are you persuaded or forced?

You should never have to whittle yourself away to fit into someone’s life. No one has any right to ask you to change your appearance or lifestyle, even if they believe it is right. 

Many a potential will ask you anything, whether you’d consider wearing niqab, growing out a beard, and moving abroad. If you are content with none of those things, voice that. Make it absolutely clear that these are deal breakers (if they indeed are). In most cases, the person will appreciate that you told them. If they don’t, know that your Lord is not only Al-Razzaq (The Provider) and Al-Wadud (The Most Loving). He created you as you are and loves you as you are. Surely, He has written someone who does the same.

If the two of you disagree on something, see if the following happens:

• You feel respected as they discuss their thoughts and feelings.
• You’re able to voice your discontent, and they accept it.
• Wonder how important this matter is to you—marriage is about picking battles, and courtship is very much a training ground for that.

Once, I’d mentioned my hesitance to endorse a candidate due to an issue I felt strongly about. To my surprise, the brother became emphatically opposed to my opinion. He minimized the issue that affected me (as well as several others), and went on about how his own livelihood would be better improved under the candidate. Needless to say, neither the discussion—nor our courtship—lasted very long.

 

It’s strange, isn’t it? We allow ourselves the freedom to mark books as “DNF” (Did Not Finish) and remove shows from our watchlist. However, we don’t always allow ourselves that same grace when it comes to the most important life decision we could ever make. As you proceed in your search for a husband/wife, it’s completely valid that the two of you might be on the same page initially. But in the end, this man may just end up being a person you’ve spent time with, not a partner to spend a lifetime with. Women and men who divorce come to this same realization, and so can you in the talking stage.

This is why istikhara is important. Allah ﷻ will show you the signs as the stages progress—you may be having nudges to proceed up until an engagement. Continue to make du’a and consult with others. Getting to know a potential spouse is a long process, and even extends far beyond the marriage itself. Praying for guidance is one of the most important parts of this entire research process.

When we evaluate papers, we see if they’ve thoughtfully informed, entertained, or persuaded us—we can do the same for people, too.

 

Related:

– You Found “The One” In Your MSA [Part 1]: First Steps

– 3 Steps To Safely Prepare For Your Halal Marriage – As Simple As ABC

 

The post Getting to Know A Potential Husband/Wife? 3 Questions To Ask Yourself First. appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~30 minutes

Learning Objectives

By studying this material, you will be able to:

• Understand the concept of Khushu’ and its importance in attaining a meaningful, spiritually fulfilling Salah.
• Recognize the role of presence of heart in Salah and identify practical steps to cultivate this focus during prayer.
• Explain how Iman (faith) impacts one’s ability to concentrate in Salah and how strengthening Iman can enhance Khushu’.
• Comprehend the value of understanding the meanings of words recited in Salah and how this deepens one’s connection to the prayer.
• Identify and manage internal and external distractions to improve focus and sincerity in Salah.
• Define the concept of tayyib (purity) and understand its relevance to earnings, consumption, and lifestyle as they affect the acceptance of worship.
• Describe the conditions for accepted dua and the role of purity and humility in increasing the likelihood of Allah accepting one’s supplications.
• Recognize the symbolic elements within Salah, such as facing the Qibla and the physical positions, and how they align with spiritual intentions.
• Reflect on the importance of living a pure and lawful life to ensure the sincerity and acceptance of both Salah and dua.
• Evaluate the transformative power of Salah when performed with true focus and humility, beyond mere ritual compliance.

Class Summary Introduction: Finding Meaning in Salah

Salah, or prayer, is a fundamental act of worship in Islam. Beyond its external structure and rituals, Salah offers believers a unique opportunity to connect with Allah deeply. To truly experience this, one must cultivate Khushu’—focus, humility, and presence of heart. This post explores the inner dimensions of Salah and offers guidance on how to make each prayer a meaningful journey toward spiritual growth and closeness with Allah.

Presence of Heart: The Key to Focus

To attain Khushu’ in prayer, one must bring presence of heart, which means focusing solely on Allah and pushing away distracting thoughts. This depth of focus grows with our concern for the afterlife and acknowledgment of the dunya’s (worldly life) temporary nature. Ramadan often brings heightened concentration in prayer, illustrating that strengthening one’s Iman (faith) can naturally enhance our ability to stay present during Salah. Practically, this means preparing your mind and environment before starting Salah, removing physical distractions, and committing your heart to prayer as your priority.

Understanding What You Say in Salah

Engaging with the meanings of the words recited during prayer is essential for a spiritually impactful Salah. Instead of merely listening to beautiful recitation, strive to connect with the message, reflecting on the words of Al-Fatiha and other verses. Internalizing these meanings can stir deep emotions, helping to align your body, mind, and soul with the prayer.

Managing Distractions in Salah

Distractions can come from external sources, like noises or visual stimuli, or internal thoughts, such as worries and daily concerns. To reduce distractions:

• Choose a quiet, simple space to pray, free from eye-catching decor.
• Set aside daily worries before entering Salah, ensuring a calm and focused mind.

If worldly concerns arise during Salah, remember that your purpose is to communicate with Allah, temporarily leaving behind all other matters.

Living a Pure (Tayyib) Life for Accepted Worship

The Prophet Muhammad (ﷺ) emphasized that Allah is pure and only accepts that which is pure. This includes our actions, income, and daily habits. Earning and consuming halal (permissible) sustenance strengthens the integrity of our Ibadah (worship), making it more likely to be accepted. Avoiding haram earnings and consumption purifies not only our lives but also our connection to Allah, aligning our lifestyle with our spiritual goals.

Conditions for Accepted Dua

The Prophet Muhammad (ﷺ) highlighted four conditions that increase the likelihood of dua (supplication) being accepted:

1. Length of Travel – The dua of a traveler is often granted.
2. Humility – Approaching Allah with genuine vulnerability and humility.
3. Raising Hands – A sign of dependence on Allah.
4. Persistence – Continuously asking Allah reflects sincere desire.

However, indulging in haram acts weakens the chance of acceptance, even in a state of sincere prayer. To seek Allah’s blessings, keep your actions and earnings pure, striving for a life that aligns with Allah’s commands.

Conclusion: Making Salah a Meaningful Connection

By cultivating Khushu’, seeking purity, and practicing humility, Salah becomes more than an obligation; it becomes a profound connection with Allah. Let your prayer be a reflection of a sincere, tayyib life, one that Allah is more likely to accept and reward. May Allah help us make every Salah a means of drawing closer to Him.

Full Transcript The Importance of Salah and Focus (Khushu’)

Alhamdulillah Rabbil Alameen, Sallallahu Wa Sallam, Baraka Nabiyyina Muhammadin Wa Ala Alihi Wa Sahbihi Wa Sallam, Tasliman Kathira Mamma Ba’d. I welcome you back to our Ta’seel classes, where we are currently discussing the book of Imam Ibn Qudamah, Muqtasar Minhaj Al Qasideen. Last week, we were talking about the inner secrets of Salah. What makes Salah so unique? How can you benefit from Salah to the maximum? We spoke about one of the most valuable things about Salah.

If you want to focus or at least benefit from Salah, what is that quality you need to acquire? Is it connected? Got it? Okay. So what is that quality that we’re talking about? If you acquire it in your Salah, you will gain the maximum benefit from it. What is that thing? What do we call it? Al-Khushu’, right? Khushu’ — concentration, focus in your Salah and your Ibadah.

This is the most important thing about your Salah. Most of us, when it comes to Salah, what do we care about? The technical aspects, such as Arkan and Shurut — like making Wudu, waiting properly, facing the Qibla, doing the Salah in the best format, making your Adhkar in Salah. We focus on these to ensure our Salah is accepted.

There’s no doubt about that. But it’s not just about having your Salah accepted. It’s about whether it was meaningful. Was it truly meaningful? Did you connect with Allah SWT? So that’s what I mean by a Salah that has a secret.

Tonight, Ibn Qudamah is elaborating on the various aspects of your Ibadah, specifically in Salah. He’s showing how you can have a fully concentrated, meaningful Ibadah and connection with Allah SWT. So we’re reading from page 45 now.

Presence of Heart in Salah

Bismillahir Rahmanir Rahim. The author says: “There are many things that bring life to the prayer. Among them, the following:”

The first is the presence of heart, which means emptying the heart of everything unrelated to the act of worship at hand. What leads to this is concern. When you are concerned about a matter, your heart will be automatically present.

Therefore, the only way to create presence of heart is to direct one’s concern toward the prayer. The strength and weakness of this concern depend on one’s faith in the afterlife and the worthlessness of this world. So if you notice that your heart is not present in prayer, it is because your faith is weak.

You must work hard to strengthen it. Ibn Qudamah explains that if you want to benefit from your Salah, the inner secret lies in the presence of the heart. Last week, we briefly covered the concept of presence of heart in Salah.

This presence means that when you are praying, you are not distracted. Your whole heart focuses on this Ibadah, bringing your mind, heart, and actions into alignment with Salah.

He says here that you need to completely vacate your heart from anything distracting, so you focus only on Allah SWT. How do you do that? The most important thing is concern.

What does that mean? If you are concerned about something, you’re always thinking about it. It’s always present in your heart and mind, all the time.

If you’re concerned about Allah SWT accepting your Salah, you will always think about this. It will always come to mind. If you are concerned with making Salah meaningful and connecting with Allah, this focus will be there.

But if you are only concerned about fulfilling the obligation, like ticking off Duhur, Asr, and Maghrib, that’s the maximum level your heart will reach. It’s just, “I did my part.” You may not even remember what you recited.

That’s why, unfortunately, sometimes we start our Salah by saying, “Allahu Akbar,” and the only thing we remember afterward is, “As-salamu alaykum wa rahmatullah.” What happens in between? Only Allah knows.

When asked about the masjid experience, people often say it was beautiful. But if you press them on what was recited or how it felt, they may have no answer.

So, if you would like to have your heart present while making Salah, concern yourself with your Salah. Make it a true concern: Will Allah accept this from me? Will I be counted among the khashi’een — those who focus and concentrate? That should be your concern because whatever concerns your heart will enter during that Ibadah.

If you are concerned about work or finishing quickly to complete homework, then obviously, your heart will not be present. It will only be temporarily focused on what’s next.

To combat this, you need to bring that concern into your life and Salah. He continues, saying that having your heart present depends on the strength or weakness of your Iman. Stronger Iman makes it easier to focus on Salah, while weaker Iman makes it harder.

Consider Ramadan. How easy is it to focus your heart on Salah then? Even during the lengthy taraweeh or qiyam at 3 a.m., when everyone else is asleep, you come to the masjid and pray — and enjoy it. Why? Because, in Ramadan, as Iman rises, your concerns for the Akhirah also rise.

Towards the end of Ramadan, you may find yourself saying, “Ya Rabb, keep Ramadan going,” because the feeling is so great.

So, your heart will connect based on the strength or weakness of your Iman. Also, how much you value the dunya matters. If you place too much value in this world, your heart will focus on it rather than the Akhirah.

He adds, if you find your heart is not present in Salah, that’s an indication that your Iman is not where it should be. Work on it. And we’ve discussed ways to strengthen your Iman before.

May Allah SWT strengthen our Iman and make us among those who have Khushu’ in our worship.

Understanding What is Being Said

The second point: understanding what is being said. This goes beyond just having the heart present. Often, your heart may be present with the words but not their meanings. Therefore, you must focus on understanding what you say in prayer by repelling distracting thoughts and eliminating their causes.

These causes can be external — things that occupy your ears and eyes — or internal, like worldly worries that take your mind in various directions.

The latter is harder to control. Looking down or closing your eyes doesn’t help when the distractions are internal.

For external distractions, remove anything that could occupy your senses. Pray facing the Qibla and avoid places with distractions or ornate designs. The Prophet, once while praying in a garment with ornamental borders, removed it afterward, saying it distracted him from prayer.

So, this second point is about understanding — tafahum — the meaning of what you recite. Why is this important? Sometimes, our hearts are present with the words but not with their meaning. Especially in the last ten nights of Ramadan, people often ask, “Who is reciting tonight?” wanting to hear someone with a beautiful voice.

But our focus should not just be on enjoying the sound of the Qari. Instead, we should try to focus on the meanings of the recitation. Whether or not you understand Arabic, if you know the Imam’s recitation plan, read the translation beforehand.

This helps connect your heart with the meanings, bringing tears, shaking the heart, and even physical reactions because the brain has the power to translate thoughts into physical responses.

Managing Internal and External Distractions

Imam Ibn Qudamah then talks about distractions, both obvious and hidden. Some distractions are external — sounds or sights that affect our focus. For instance, if you bring children to the masjid, and they run around, please take them to a room where it won’t distract others.

We also recommend that people dress modestly when coming to the masjid, as certain attire can distract others in prayer. In the hadith mentioned, the Prophet wore a garment with markings, which distracted him during prayer. When he finished, he immediately took it off and gave it to his family, asking them to exchange it for a plain cloth, as it distracted him from his prayer.

Today, our masajid are filled with designed clothing, and I even wore a vest with a design today! It’s not haram to wear clothing with designs, but if you want more concentration and Khushu’, less distraction for the eyes and ears is better.

When you pray at home, choose a quiet space with minimal distractions. Make sure your prayer area is free from unnecessary decoration, even with prayer carpets. Many people buy elaborate carpets from Umrah or Hajj, which is the opposite of what is ideal — a plain carpet with no designs is best for focus.

The internal distractions are even harder to combat. To overcome these, you need to prepare yourself before you start Salah. For instance, don’t rush into Salah right after dealing with work or chores.

Last night, I went to pray Isha in another masjid. I arrived four or five minutes before Iqama and wondered if I’d missed it because no one was there. Around one minute before Iqama, brothers were suddenly fighting for parking spots! Many people rush to make it just before Iqama, with minds preoccupied by everything from traffic to daily worries. These distractions will follow you into Salah.

To focus, make a conscious break between what you were doing and your Salah. Abu al-Darda’ said one of the signs of understanding yourself is finishing whatever you’re busy with before starting Salah. If you’re typing a letter and need a few more minutes, it’s better to finish that and go into Salah with a free mind, rather than stopping abruptly and bringing that concern with you.

The Prophet taught us that there should be no Salah when food is ready or when one needs to use the bathroom. This is because you would rush the prayer, and your mind would be occupied. So, to ensure clarity of mind and heart, finish any pressing need first.

Remembering the Akhirah and the importance of standing before Allah also helps. If distracting thoughts persist, that indicates an attachment to desires and needs for this world. In that case, re-evaluate yourself and detach your heart from such matters.

The Metaphor of the “Tree of Desires”

A powerful metaphor illustrates this: imagine a man sitting under a tree to clear his mind, but the sparrows in the tree keep disturbing him. He shoos them away, but they come back. To eliminate the problem, he must cut down the tree. Similarly, if you’ve planted a “tree of desires” in your heart, worldly thoughts will keep coming to it in Salah. Instead of fighting these thoughts, remove the source.

When a disease is strong, the heart remains attached to worldly matters, pulling you out of focus. Amir Ibn Abdul Qais was asked if he ever thought of worldly matters in Salah. He replied that he would rather be struck with spearheads than experience that distraction.

Eliminating love for this world is hard, and it’s rarely removed completely. Still, try your best to detach where possible. Only Allah can grant success and assistance.

Reverence for Allah (SWT)

Glorifying and revering Allah comes from two things: knowing the sublimity and might of Allah, and knowing the worthlessness of the self. This results in submissive humility and yielding. Recognizing Allah’s greatness reminds us of our own insignificance, making reverence for Allah a natural response.

Knowing Allah through His names and attributes — Al-Samee’, Al-Baseer, Al-Azeem, Al-Mutakabbir — helps us understand His magnificence and our place as His servants. Being Allah’s slave is an honor, a privilege. Today, however, self-glorification is out of control; society tells us, “It’s all about me.” But for a true connection with Allah, know your place with Him.

This realization gives life to your prayer. Hope adds to this reverence. You fear Allah but also hope for His mercy and reward. Balance hope with the awareness that negligence could result in punishment.

Rituals and Symbolism in Salah

Presence of heart is required throughout all parts of the prayer. When you hear the adhan, imagine it as a call to stand before Allah and prepare accordingly. Consider how you’ll answer and in what state you’ll attend.

When covering yourself for Salah, remember you’re hiding your outward shamefulness, but your inner faults and sins are exposed before Allah. These can only be concealed through regret, bashfulness, and fear of Allah.

Facing the Qibla symbolizes turning away from all other directions to focus solely on Allah. When saying “Allahu Akbar,” make sure your heart does not contradict your tongue. If you consider anything greater than Allah, even your desires, you have belied your words.

Upon saying “A’udhu Billahi Minash Shaitanir Rajeem,” seek true refuge in Allah. And when reciting “Alhamdulillahi Rabbil Alameen,” remember His gentleness. When you recite “Maliki Yawmid Din,” remember His might.

Understanding the words of Al-Fatiha, which we recite daily, connects our hearts to the meanings, enhancing our focus and sincerity. If you don’t know the meaning of the Fatiha, learn it because it is the core of Salah.

A companion once read, “And when the trumpet is blown,” and was so moved by imagining the Day of Judgment that he collapsed and died. Such focus and sincerity led some pious individuals to extreme reactions.

The bowing (ruku’) and prostration (sujood) positions remind us of humility. Placing our heads on the ground before Allah brings us closer to Him. This connection, rooted in sincerity and focus, purifies the heart and illuminates the soul.

However, if you perform Salah outwardly without focus, you will miss its true essence. Only those who truly understand experience its transformative power.

May Allah SWT give us Khushu’ and help us understand the beauty and spirit of Salah.

Living a Life of Purity (Tayyib)

The Prophet Muhammad (ﷺ) said, “O people, Allah is pure and accepts only that which is pure.” He has commanded the believers as He commanded His messengers, saying, “O Messengers, eat of the good things and act righteously.” And He also says, “O you who believe, eat of the good things that We have provided for you.” Then he (ﷺ) mentioned a man on a long journey, disheveled and dusty, who raises his hands to the sky, saying, “My Lord, my Lord,” while his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with what is unlawful. So how can his supplication be accepted?

This hadith, narrated by Muslim, carries a profound message. Although the translation may say “pure wholesome food,” the meaning of the hadith extends beyond just food to signify a life of purity in every aspect. Every part of what you do, from what you earn, to how you consume, should be tayyib — pure.

The Prophet (ﷺ) says that Allah is pure and accepts nothing but what is pure. This reminds us that if we want to present something to Allah, it must be something Allah will accept, and He only accepts what is pure. Then he gives an example that the command to live a pure life is not only for the Prophets; it’s also for the believers. He quotes two verses that show both Prophets and believers are required to follow the same standard of purity.

Scenario of the Man on a Journey

He then describes the scenario of a man who is disheveled and tired, having been on a long journey. This journey has made him vulnerable, a stranger far from his land, possibly not even speaking the language, and with no resources. He is in a truly desperate, vulnerable state. And he raises his hands, calling out, “My Lord, my Lord,” as he feels he has no one else to turn to but Allah.

Yet the Prophet (ﷺ) says, despite this man’s desperate state, his supplication is not answered. Why? Because his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram. How then can his supplication be answered?

Navigating Modern-Day Challenges of Tayyib

This hadith is quite scary, especially in the context of today, where it is difficult to be certain about what is purely halal. Sometimes, even in a halal restaurant, certain ingredients may be questionable. Even when you strive to keep your earnings clean and avoid riba or cheating, the economic system around us makes it challenging. There are always elements of the haram that can affect us, making it hard to fully know what is halal and pure.

So how should we understand this hadith and live a normal life in these times? This is a significant question. Imam Ahmed mentions two viewpoints regarding these matters, and the hadith itself clarifies that actions aren’t fully acceptable if they are mingled with what is haram.

Layers of Acceptance in Deeds

However, the concept of acceptability here has several layers: Does it mean Allah accepts or rejects the action itself, or that the virtue of the action is diminished?

There are three potential meanings of acceptance in this context:

1. Acceptance of Contentment and Praise: This means that Allah, while requiring the action to be done, does not grant the performer contentment or commendation. For example, when a pilgrim performs Hajj, Allah may ask the angels, “What do these people want from Me?” This is a virtue reserved for those whose actions are pure, done with acceptable earnings and circumstances. So even if the action must be performed, one should not expect praise or admiration from Allah if it is tainted with haram.
2. Acceptance of Reward and Recompense: Here, the Prophet (ﷺ) may be saying that one should not expect any reward for an act tainted by haram, even if it is obligatory. For instance, if a person drinks alcohol, the Prophet (ﷺ) says that their Salah will not be accepted for forty days. This does not mean they are exempt from praying; rather, they must fulfill the obligation, but they are not granted any additional virtue or reward due to their sin.
3. Acceptance as Discharge of Obligation: In some cases, certain actions are outright invalid due to their circumstances. For instance, a man might pray in a silk shirt, which is haram for men to wear, but he insists on wearing it to look good for Salah. In this case, while he has fulfilled the external requirements of Salah, the act is tinged with a transgression.

For example, if someone prays on a stolen prayer rug, or if a woman steals a hijab just to cover and pray, these actions might outwardly fulfill the requirements of Salah, but they are deeply flawed because they are mixed with transgression.

In the Hanbali school, this distinction is known as al-jihatu minfakka — meaning that in such cases, two separate issues are at hand. One is the act of prayer itself, which is obligatory, while the other is the sinful act of using a haram item in the process. These two elements are assessed independently, so the prayer is still obligatory, but it loses some of its spiritual integrity.

Another school of thought holds that if a prohibition applies directly to an act, it negates the validity of the act itself. So, if someone goes on Hajj with income that is not fully halal, the Hajj may fulfill their obligation in terms of accountability, but they should not expect the same level of reward and blessings.

Purity in Charity and Worship

There is a similar example in zakah: if someone gives charity with haram earnings, it is not considered acceptable. In Sahih Muslim, Ibn Umar narrates that the Prophet (ﷺ) said, “The prayer is not accepted without purity, nor is charity from property acquired dishonestly.” This emphasizes that any charity or zakah given from ill-gotten wealth is not accepted.

The Prophet (ﷺ) also said, “A person who earns money through haram means and spends it in charity, seeking blessings, or leaves it behind as an inheritance, it will be his provision for the fire.” This stark warning shows that one cannot expiate haram with haram; Allah only erases evil with good.

A common question arises about what to do with riba (interest) or money earned in ways that are not fully halal. Some people think they can donate it to the masjid or use it for charitable purposes. However, this money should not be brought into acts of worship, such as giving to the masjid or feeding the poor. Instead, one should try to dispose of it in a way that does not contribute to worship or charity directly — such as municipal or public works.

Conditions for Dua to Be Accepted

Now, when it comes to dua, the Prophet (ﷺ) highlighted four conditions that make dua more likely to be answered, and one major factor that prevents it from being answered. These conditions are:

1. Length of Travel: Being on a journey increases the chances of having your dua accepted. So when you are traveling, take the opportunity to make sincere dua for all your needs and hopes.
2. State of Humility: The Prophet (ﷺ) described the man as disheveled and dusty, emphasizing a state of humility. This does not mean literally being dirty, but rather displaying humbleness and vulnerability in front of Allah. Avoid arrogance and approach Allah with genuine humility.
3. Raising Hands: Raising hands when making dua is a form of displaying need. The Prophet (ﷺ) raised his hands in various ways, depending on the type of dua. When asking for something specific, you may raise your hands palms up, as if receiving. For praising Allah alone, he would sometimes raise just his index finger.
4. Persistence in Asking: Insistently repeating your dua and being persistent shows sincerity. Unlike humans, who tire of being asked, Allah loves to be persistently asked by His servants.

However, one major factor that prevents dua from being accepted is indulgence in haram, especially if it extends into a way of life. If someone constantly consumes what is haram or engages in haram earnings, their dua may not reach the level of being answered. The Prophet’s words, “So how can he be answered?” don’t mean it’s impossible, but the likelihood of acceptance is greatly diminished.

Conclusion: Striving for a Pure Life and Acceptable Deeds

To conclude, the path of tayyib — purity — is essential to having our dua accepted and our deeds valued. Although erasing the love of dunya (worldly attachments) completely is challenging, we should strive to keep our hearts focused on Allah, keep haram out of our lives, and make our supplications with sincerity and purity.

May Allah make us among those whose dua is accepted and who observe what is halal in every aspect of life. May Allah fill our hearts with love and mercy for each other and keep us on the path of righteousness.

Q&A 1. What is the main quality needed to maximize the benefit from Salah?

• Answer: Khushu’ (focus and humility).

2. What does Khushu’ mean, and how does it enhance Salah?

• Answer: Khushu’ means concentration, focus, and humility, which bring a deep sense of presence in Salah, helping one to connect sincerely with Allah.

3. Why is presence of heart important in Salah, and how can one achieve it?

• Answer: Presence of heart allows complete focus on Allah, free from distractions. It can be achieved by making Salah a genuine concern, strengthening faith (Iman), and preparing mentally before prayer.

4. How does one’s Iman (faith) influence Khushu’ in Salah?

• Answer: Stronger Iman naturally enhances focus in Salah, while weaker Iman makes it harder to stay connected and present during prayer.

5. How can understanding the meaning of recited words deepen the experience of Salah?

• Answer: By internalizing the meanings, the worshiper connects more deeply, enhancing sincerity and emotional response, aligning heart and mind with the words of prayer.

6. What are some practical steps to minimize distractions during Salah?

• Answer: Pray in a simple, quiet space free from visual or auditory distractions, set aside worries, and avoid rushing into prayer directly from daily activities.

7. What does the concept of “tayyib” mean, and why is it important in worship?

• Answer: Tayyib means pure; it refers to keeping one’s earnings, consumption, and actions free from haram (forbidden) elements, which strengthens the integrity and acceptance of worship.

8. How does the Prophet Muhammad (ﷺ) describe a person whose dua might not be accepted?

• Answer: A person who indulges in haram in terms of food, drink, clothing, and earnings, making their dua less likely to be accepted.

9. What are four conditions that increase the likelihood of a dua being accepted?

• Answer: (1) Length of travel, (2) humility, (3) raising hands, and (4) persistence in asking.

10. How can worldly attachments affect focus in Salah, and what metaphor illustrates this?

• Answer: Worldly attachments bring internal distractions. The metaphor of the “tree of desires” illustrates how worldly concerns keep returning to distract unless the root cause (love of dunya) is addressed.

11. What does raising one’s hands in dua signify?

• Answer: It signifies dependence and vulnerability before Allah, a sign of sincere asking.

12. Why should one strive for purity in earnings and consumption, especially in relation to Salah and dua?

• Answer: Purity aligns one’s life with Allah’s commands and enhances the acceptance of both Salah and dua by avoiding haram elements that could otherwise invalidate them.

13. What is the symbolic meaning of facing the Qibla in Salah?

• Answer: Facing the Qibla symbolizes turning away from all other directions and focusing solely on Allah.

14. Why is it essential to understand the words of Al-Fatiha in Salah?

• Answer: Al-Fatiha is the core of Salah, and understanding its words helps align heart and mind, enhancing sincerity and focus.

15. What is the impact of performing Salah with only outward compliance but without focus?

• Answer: Outward compliance without focus means missing the essence and transformative power of Salah; true benefit is only gained with sincere, focused prayer.

The post Study Classical Texts the Traditional Way | Session 15 appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~22 minutes

Learning Objectives

• Understand the five levels of purification in Islam and their significance for spiritual growth.
• Recognize the importance of salah as the “pillar of the religion” and its central role in strengthening a Muslim’s faith.
• Define khushu’ and explain its essential role in achieving a sincere, focused connection with Allah during prayer.
• Identify historical examples from the lives of the Prophet Muhammad ﷺ and his companions that illustrate deep focus and humility in worship.
• Explain why salah is intended to be a source of comfort and a refuge from worldly concerns.
• Analyze the Prophet Muhammad’s ﷺ guidance on avoiding excessive questioning and the impact of such questions on faith and worship.
• Distinguish between divine commands and prohibitions, understanding the balance in fulfilling Allah’s guidance in worship.
• Explore the concept of presence of heart in prayer and its impact on the quality and meaning of salah.
• Develop strategies to improve focus and humility (khushu’) in daily prayers, enhancing the overall worship experience.
• Reflect on the spiritual dimensions of tahara and salah, aiming to cultivate a more mindful and meaningful practice of Islam.

Class Summary

Introduction: The Spiritual Depth of Salah and Purification

In Islam, tahara (purification) and salah (prayer) are cornerstones of spiritual growth, designed to go beyond physical rituals and develop an inner connection with Allah. The following insights are based on the teachings from Imam Ibn Qudamah’s Mukhtasar Minhajil Qasidin and Imam Ibrahim’s Jami’ Ulum wal-Hikam, offering a deep dive into the spiritual aspects of prayer, humility, and obedience to divine commands.

The Five Levels of Purification

Purification, or tahara, goes beyond cleansing the body. There are five essential levels:

1. Physical Purification: Ensuring cleanliness and removing impurities through wudu’ (ablution) and ghusl (full-body purification).
2. Purification of Deeds: Performing good deeds and avoiding sinful actions.
3. Purification of the Heart: Freeing the heart from ill feelings, animosity, and jealousy.
4. Purification of Thoughts: Focusing on thoughts that are pleasing to Allah.
5. Purification of Essence: Reaching a spiritual state where one sees Allah’s beauty and greatness in everything.

Through these stages, a Muslim not only prepares for worship but also cultivates a pure, mindful approach to life, enhancing their closeness to Allah.

The Excellence of Salah and the Role of Khushu’

Prayer, the pillar of the religion, is not complete without khushu’—humility and focus. When praying, we are called to set aside distractions, be present, and sincerely connect with Allah. Prophet Muhammad ﷺ taught that perfecting the spiritual and physical aspects of prayer (such as wudu’, khushu’, and ruku’) purifies sins and enriches our faith.

This focus is exemplified by the story of Abdullah ibn Az-Zubayr, who prayed with such humility that he remained unmoved even during the most distracting circumstances. His dedication reminds us of the importance of sincere devotion, something achievable for anyone willing to truly focus in their worship.

Salah as a Refuge from Worldly Distractions

Salah is intended to be a break from the concerns of the world, a time to enter a space where we connect solely with Allah. Prophet Muhammad ﷺ would say, “Bring us some comfort with salah, Bilal,” demonstrating that prayer is meant to be a place of peace and tranquility, not just a ritual to complete. Embracing this mindset allows worshippers to experience the full benefit of prayer, reconnecting with Allah and finding solace from worldly stress.

Balancing Commands and Prohibitions

Another critical aspect of Islamic worship is obedience to Allah’s guidance. Prophet Muhammad ﷺ advised his followers to avoid unnecessary questions and focus on following Allah’s commands sincerely. Excessive questioning, he taught, can lead to confusion and division, as seen in earlier communities who questioned their prophets excessively.

The essence of obedience in Islam is to avoid what Allah has forbidden and to do as much of what He commands as we are able. Scholars emphasize that avoiding prohibitions is foundational, yet fulfilling obligations is also key. This balance of divine commands and prohibitions brings stability, allowing Muslims to follow a middle path of deep devotion and respect for Allah’s laws.

Conclusion: Striving for Inner Peace through Salah

Understanding tahara and salah at a deeper level transforms our practice of Islam. When we focus on humility, sincerity, and balance in worship, we unlock the true benefits of our faith. These teachings remind us that salah is not only a ritual but an essential opportunity to detach from worldly concerns, cleanse our hearts, and nurture a profound, peaceful connection with Allah.

Full Transcript

Alhamdulillah, Rabbil Alameen, Sallallahu wa sallam wa baraka to our Prophet Muhammad, alayhi wa sahbihi wa sallam. Tonight, inshallah wa tabaraka wa ta’ala, from the book of Imam Ibn Qudamah, rahmatullahi ta’ala alayhi, Mukhtasar Minhajil Qasidin, we’ll be studying the inner secret of the prayer and discussing the excellence of salah itself. But before we get to that point, inshallah, let’s quickly review what we learned about the inner secrets of tahara. We said when it comes to tahara, there are five categories.

The Five Categories of Purification (Tahara)

We need to master these skills of jama’ah because this is really the essence of purifying yourself, as Allah subhanahu wa ta’ala says. The essence of purifying yourself is to elevate yourself in this dunya until you meet your Lord, subhanahu wa ta’ala, with the purest heart. So let’s begin with that inshallah. So, we said that when it comes to purification, there are five categories of purification.

What are they? Let’s repeat this quickly, inshallah wa ta’ala. What was the first one? Purification of what? Physical purification, which means what? It includes what? It means purifying yourself from filth and najasat and so on, including, of course, tahara meaning wudu and ghusl. The second category of tahara includes purification of what? Of what? Your deeds from sins.

The purification of your deeds means your actions, your hands, your eyes, your ears, all these things—making sure that you don’t do anything except that which is good. Number three is the purification of the heart.

What do you purify your heart from? From ill feelings, ill intentions, animosity, hasad, or anything that occupies the heart with that which is unnecessary and will bring fatigue and exhaustion. Number four, the fourth category, is the purification of what? Of thoughts, right? The purification of your thoughts, so that your mind doesn’t think except what is most pleasing to Allah subhanahu wa ta’ala. Nothing crosses your mind except that which is most pleasing to Allah azza wa jal.

Then the number five, which is the biggest thing, obviously, that’s when a person reaches a certain level of spirituality: the purification of the essence, the self completely. The purification of the essence is when a person reaches a level of spirituality where everything you see, you see the beauty of Allah subhanahu wa ta’ala and His beautiful names and attributes in everything around you.

Even when things go horribly, you see the greatness of Allah azza wa jal and His power over His creation. When things are beautiful, you see the beauty of Allah subhanahu wa ta’ala. Like nowadays, for example, here in Texas, we have this amazing, beautiful heat wave, right? When you start feeling the heat wave, what do you think of, besides Jahannam? You realize the greatness of Allah subhanahu wa ta’ala; you appreciate the shade.

You appreciate the blessing of cold water, the shade in your house, the climate in your room. All these become ni’ma, and you see the greatness of Allah subhanahu wa ta’ala in all His creation.

Moving from Physical to Spiritual Purification

Today, insha’Allah, we’re moving from physical purification to now spiritual purification, which is about salah. We’re reading from page 43, for those who want to follow, insha’Allah wa ta’ala, section one, the excellence of salah. Allah says that prayer is the pillar of the religion and the finest form of obedience.

The Excellence of Salah and Its Role in Faith

Many well-known reports have been narrated about the excellences of prayer. One of the most beautiful traits a praying person should have is humility and submission. Imam Abu Qudamah, when he speaks about salah, went straight to the most important thing for you.

He says it’s obviously the most important pillar of Islam. For you, if you have it, alhamdulillah, the canopy of faith will rest on your salah. The shade of your faith will be on your salah.

If you don’t have that, there’s nothing for your iman to stand on. That’s what he means. That’s why the Prophet ﷺ called salah imad al-din.

This means the beautiful thing about your ibadah—you can fast, give zakah, give charity, and do all the good deeds—but the most important thing that beautifies all your ibadah is salah. The word ghurrah in the Arabic language is the hair bang, which is a sign of beauty.

So, he said that when it comes to ibadah, the most beautiful is actually salah. And if you don’t have it, your salah is still there, but not as beautiful as it should be because salah comes first.

He said that there are many ahadith, well-known ahadith, about the virtue of salah. So, he said, I’m not going to elaborate on that. Why? I’m going to focus on one of the most important things about salah.

The Importance of Khushu’ (Humility and Focus) in Salah

He said, “The most important etiquette of salah is khushu’—to focus, concentrate, and be conscious of your salah and your ibadah.” That’s what he wants you to focus on as the most important part of salah.

So, like how to do the takbeerat al-ihram, what breaks salah, what doesn’t break salah. He said this is not going to be here. These are discussed in books of fiqh.

Here we talk about the spirit of salah, particularly about khushu’. Let’s see what he says about that. So, Uthman radiallahu anhu narrated that the Prophet ﷺ said, “There is no man to whom the time of a prescribed prayer comes, who then takes good care of its ablution, submission, and bowing, but it is an expiation (kafarah) for the sins that preceded it, as long as he does not commit a major sin. This is true at all times.” So, this hadith, the Prophet ﷺ says in this hadith, which is in Sahih Muslim, “Anyone who attends the time for salah, salah al-maktubah,” meaning fard salah, “then perfects three things: wudu’, which is the preparation for salah, khushu’ which is the spiritual aspect of salah, and ruku’ which is the physical aspect of salah,” so three things. Perfect the preparation for salah, the spiritual aspect, and the physical aspect of salah. When you make your ruku’, make it proper; when you make your sujud, make it proper; when you pronounce, pronounce it properly. All these things, in addition to the inner secret of salah itself, which is the focus and the khushu’ in salah.

That will be the expiation of the sins committed before, unless a person commits a kabira—a major sin, which is mentioned in the Qur’an and Sunnah and requires a major tawbah, or has a penalty in the dunya or the akhirah. As for the minor sins (al-sagha’ir or al-lamam), Allah subhanahu wa ta’ala calls them in the Qur’an, “lamam,” which means the minor sins.

These can be expiated by the five daily prayers, wudu’, tahara, and these things. As long as he maintains that every single day, you have the opportunity for all your sins to be forgiven.

It’s like Allah subhanahu wa ta’ala is making salah a furnace for you. Whatever is committed between the salawat, as long as you do it properly, perfecting the preparation, the spiritual aspect, the khushu’, and the physical aspect. These are the three things we need to focus on.

Preparing for Salah and the Lessons from the Companions

So, the question for you and me is: do I know how to prepare for salah properly? Do I know how to make tahara properly? And I’m not just talking about making wudu’. Unfortunately, sometimes it’s really surprising that some adults don’t even know how to use the bathroom properly. So, they don’t even know if there’s najasa on their clothes or not, or if it stays on their hand or not. They don’t even know how to clean themselves properly or not.

So even at that level, we need to know how to prepare for salah. How to pray your salah? Maybe you learned that when you were 15 or 10 years old, long ago from your grandmother. But maybe you never had a proper teacher, a mentor, a sheikh, or an imam to teach you how to do salah properly.

So, I don’t know. Am I doing it properly or not? You need to ask yourself that question. Because even some sahaba who were around the Prophet ﷺ thought they knew how to pray.

Like the man who came to the Prophet ﷺ one time in the majlis and he prayed in the corner of the majlis. When he came to the Prophet ﷺ, the Messenger told him, “Go back there and do your salah, because whatever you did there didn’t count.”

That wasn’t salah, what you did there. And the man went back again to try one more time. And he came back again, and the Prophet ﷺ says, “Go back, do it again.”

The man did it three times. Each time he came to the Prophet ﷺ, the Messenger of Allah sent him back and said, “That was not salah, what you did there.” And then the man said, “Ya Rasulallah, that’s the best I can do, please teach me.”

And the Prophet ﷺ taught him how to make salah. So how do you know you’re making salah properly here? When was the last time you really read a book on salah? Or do you just think it’s a given knowledge that you don’t need to update?

Achieving True Focus in Salah (Khushu’) and the Example of Ibn Az-Zubayr

The khushu’ is again the most important thing here, because you might be able to do it properly.

But am I getting the most benefit from the salah? Because the Prophet ﷺ mentioned in the hadith, “You don’t get reward for your salah more than the part when you’re most conscious.” Like the conscious part of your salah is what counts for you. Everything else, you’re just not there.

So let’s see what he means by that. Keep going. He also narrates that the Prophet ﷺ said, “Whoever performs two units of prayer without the distractions of any worldly thoughts, his past sins are forgiven.”

This hadith is in Bukhari and Muslim and has a story behind it. During his reign as a khalifah, people came to Uthman and asked him how the Prophet ﷺ made wudu’. So they brought him some water. Uthman tilted the cup on his hand, washed his hands three times, and dipped his right hand into the water, making his wudu’.

After completing a perfect, thorough wudu’, he said, “Whoever makes wudu’ like mine, then prays two rak’ahs without distracting himself, Allah subhanahu wa ta’ala will expiate the sins for him.” This is sometimes called the Salah of Tawbah. If someone commits a sin and feels remorse, then make a thorough wudu’ and pray two rak’ahs, asking Allah for forgiveness. Hopefully, Allah will forgive all sins.

When Ibn Az-Zubayr stood up to pray, he was like a piece of wood in his concentration and humility. When he would prostrate, sparrows would lay on his back, taking him for nothing but a wall. Once, when he was praying by the Hijr, a stone from a catapult was flung at him, ripping part of his garment.

Yet he did not turn away from his prayer. Who was Abdullah ibn Az-Zubayr? He was the son of Asma bint Abi Bakr, daughter of Abu Bakr as-Siddiq. His father was Az-Zubayr ibn al-Awam, a first cousin of the Prophet ﷺ from his aunt Sophia.

Abdullah ibn Az-Zubayr became popular in Medina because he was the first born among the Muhajireen in Medina. The Meccans thought the people of Medina would not thrive, but Abdullah ibn Az-Zubayr’s birth was a celebration.

Growing strong and tough, he later became a leader of Islam, recognized even as a khalifa during a period of instability in the Umayyad dynasty.

He was well-known in Mecca for praying in front of the Kaaba with deep focus. One story goes that while praying, a catapult stone nearly hit him, tearing his clothes, but he didn’t flinch.

He was so focused that sometimes birds would think he was a part of the building. His focus was so intense that even during a siege by Al-Hajjaj ibn Yusuf Al-Thaqafi, he stayed absorbed in his salah.

How many of us can reach that level of khushu’? It sounds idealistic, but it’s achievable. Even young sahaba achieved it. If you want to focus, you can achieve this level of ibadah and ta’a.

The Power of Focus and Humility in Salah: Stories of the Tabi’in

Maymun ibn Mihran said, “I never saw Muslim ibn Yasab looking elsewhere in his prayer. Once, a part of the Masjid collapsed, and people outside were frightened. But he was still praying and didn’t look away.”

When he would enter his house, his family would become silent, but when he began praying, they would talk and laugh. Muslim ibn Yasab, a tabi’i known for his worship, prayed in Basra. One day he prayed while a part of the mosque collapsed, but he didn’t even notice until he finished his salah.

When he entered his home, his family would become silent, but when he said “Allahu Akbar,” they resumed their activities, knowing he wouldn’t hear anything.

This is something you can experience, and if you’re blessed to zone out in your salah even once, you’ll always want to go back to it.

The purpose of salah is to take a break from this dunya. Some think it’s just an obligation to check off, but it’s a portal to the beyond.

When you say “Allahu Akbar,” you leave that world completely. There’s no material gain in standing silently, reciting Allah’s words. The gain is spiritual, beyond this world.

Salah as a Refuge from Worldly Distractions

If you want to benefit from your salah, make sure that when you say “Allahu Akbar,” you’re not just doing a duty but reconnecting with Allah.

The Prophet ﷺ, whenever he called Bilal to the iqamah, would say, “Bring us some comfort with salah, Bilal.” Like, we need peace in salah. That’s what it’s meant to be: a break from this world.

One man asked, “Why do you turn yellow during ablution?” He replied, “Do you know before whom I am about to stand?” Imagine when you stand before a worldly authority, how conscious you are of your appearance and behavior.

Now imagine standing before the One who made you, who knows even your thoughts. How much do you need to focus on pleasing Him in that moment?

The Structure of Salah: Arkan, Wajibat, and Sunan

Salah has arkan, or pillars, that must be performed. It has wajibat, obligations in the salah. And it has sunan, the optional acts.

The arkan, such as ruku’ and sujud, if omitted, make the salah invalid. Wajibat, like the middle tashahhud, can be missed by mistake but corrected by sujud as-sahw. The sunan, like raising the hands before ruku’, can be omitted without invalidating the salah.

But we need to discuss ruhul salah, the spirit of salah, which involves intention, sincerity, and khushu’. Because the essence of salah lies in three things:

1. Praising Allah subhanahu wa ta’ala (adhkar),
2. Communicating with Allah (dua),
3. And movement.

If the heart is absent, the purpose of these actions is lost. The intention must be there, or else it’s empty words and movements.

Focusing on the Inner Meaning of Salah

For example, some say they don’t know Arabic, but they can still know the meaning of Fatiha. Even reciting Qul Huwa Allahu Ahad is enough for that spiritual aspect of salah.

If you don’t focus on your ruku’ or sujud, if you don’t pay attention to what you’re saying in those positions, then those movements will be empty of their purpose, and you won’t gain any benefits such as humbleness, humility, peace, and tranquility. You won’t get that if your heart isn’t there.

If intention is taken away from actions, only meaningless movements remain. Allah says in the Qur’an, “Their meat will not reach God, nor will their blood, but what reaches Him is piety from you.” In Surah Al-Hajj, Allah subhanahu wa ta’ala speaks about the sacrifices offered during udhiyah. He says, “Allah is not going to receive the blood, He is not going to receive the meat from you.” There is something beyond the physical act itself.

The spiritual aspect of that offering or sacrifice is compliance with the command of Allah subhanahu wa ta’ala out of taqwa and piety. Similarly, when it comes to sujud and ruku’, these actions don’t benefit Allah subhanahu wa ta’ala. Who benefits? You do.

If you do these acts with the right intention, out of taqwa and piety, that won’t happen unless your heart is present when you perform the ibadah.

Achieving Taqwa through Salah: Heartfelt Presence and Focus

In other words, what carries one to Allah exalted and most high is that which overtakes the heart and makes one abide by the orders given. Therefore, presence of heart is a necessary part of prayer. However, the lawgiver has pardoned absent-mindedness that occurs during the prayer. If one concentrates at the start, he is considered to have concentrated in the remaining parts as well.

The next part of Imam Ibn Qudamah’s discussion will focus on the true meaning of salah, addressing three essential points, which we’ll discuss next week, inshallah.

For now, take away that salah has specific actions tied to it. Think of it as three-fold: you’re making dhikr of Allah subhanahu wa ta’ala, you’re speaking to Allah subhanahu wa ta’ala in your dua and requests, and you’re moving your body in humility, demonstrating compliance with the command of Allah subhanahu wa ta’ala.

All of this falls under the category of taqwa. The essence of salah lies not in the movement alone, but in the presence of heart, achieved through khushu’, focus, and concentration. Your salah is your golden opportunity to leave this world, even if temporarily, and connect with the divine subhanahu wa ta’ala.

What a precious opportunity to be in Allah’s presence, drawing spiritual strength to withstand the hardships of life. Insha’Allah, next week we’ll continue from here, moving on to more teachings from Imam Ibn Qudamah.

Excessive Questioning and Compliance with Divine Commands

Then, from the book of Imam Ibrahim, Jami’ Ulum wal-Hikam, we come to hadith number nine from the collection of Imam An-Nawawi, rahmatullahi ta’ala alayhi. This hadith is narrated by Abu Huraira, who said:

“I heard the Messenger of Allah ﷺ saying, ‘That which I forbid you, avoid it, and that which I command you, do of it that which you are able, for the thing that destroyed those before you was their excessive questioning and their disagreements with their prophets.’”

This hadith is in Bukhari and Muslim.

Understanding the Background of Prohibited Questioning

The purpose of this hadith is to emphasize the most crucial task in your relationship with Allah subhanahu wa ta’ala, which is compliance. When Allah subhanahu wa ta’ala commands something, we should follow it. And when Allah forbids something, we must refrain from it.

Our ibadah and the deen of Allah are not based on democracy or personal choice; it’s a matter of Allah’s command. This is the essence of the hadith.

To understand the background, Imam Ibn Rajab brings an instance when the Prophet ﷺ announced the obligation of Hajj. During this announcement, a man asked, “Is it every year, O Messenger of Allah?” The Prophet ﷺ remained silent, clearly displeased with the question. The man repeated it three times. Finally, the Prophet ﷺ replied, “If I say yes, it would become obligatory, and you would not be able to do it.”

The Prophet ﷺ then advised the people, “Leave me as long as I leave you, for excessive questioning and disagreements destroyed the nations before you.” He explained that Bani Israel brought hardship upon themselves by questioning Musa alayhis salaam about every detail instead of complying.

The Harm in Excessive Questioning

For instance, when they were commanded to slaughter a cow, instead of simply fulfilling the command, they asked for detailed specifications, which complicated the task until they ended up losing significantly.

This type of questioning was prohibited, and an ayah in Surah Al-Ma’idah addresses it: “O you who believe, do not ask about things which, if revealed, would harm you.”

At the Prophet’s ﷺ time, people sometimes asked about matters they did not need to know, potentially bringing hardship upon themselves. One example is when a man asked the Prophet ﷺ about the limits of intimacy with his wife during her period. Another man followed up, questioning how to do the opposite of what the Jews in Medina practiced. The Prophet ﷺ turned red with anger, disliking the question.

Yet, the Prophet ﷺ displayed remarkable mercy. After calming down, he received a gift of milk, and instead of holding a grudge, he called the man who had asked the question, offering him milk as a gesture of forgiveness and compassion.

This shows the Prophet’s ﷺ approach to unnecessary questions—encouraging people to avoid asking without reason. In certain cases, people, especially with personal relationships or family, can worsen situations by over-investigating or asking questions that bring unnecessary turmoil.

The Three Categories of People Regarding Questioning

At times, excessive questioning was almost mockery. For example, some people would come to the Prophet ﷺ with irrelevant questions. Such behavior was discouraged.

In this respect, people are divided into three categories:

1. Among the people of hadith, some close the door to questioning, limiting their knowledge by focusing on literal understanding alone, without the depth of fiqh.
2. Among the scholars of fiqh, some expand so much on hypothetical cases that they get caught up in arguments and debates that divide hearts. They often seek attention and recognition, leading to a distorted view of knowledge.
3. Finally, a balanced approach includes those who focus on understanding the Book of Allah and the authentic Sunnah, blending literal understanding with the essence of the teachings. This middle path combines respect for the text with a commitment to fiqh and is characteristic of scholars like Imam Ahmad.

Balancing Divine Commands with Human Reasoning

For example, hypothetical questions like “If you were praying behind an imam and his head turned into a loaf of bread, should you continue praying or eat him?” might seem absurd. But scholars sometimes used such questions as mental exercises to test students’ reasoning.

However, when we rely on hypotheticals, we can lose the spirit of the Qur’an and Sunnah.

In general, whoever follows the guidance in this hadith will find safety in this world and the next. The danger lies with those who ask questions excessively, like the people of the Book, who questioned and disagreed with their prophets, thereby harming their own faith.

People often act on reasoning alone, which can lead them to contradict Allah’s legislation. By trying to fit human reasoning into divine commandments, they often stray from the Qur’an and Sunnah, creating rulings that serve personal desires rather than divine truth.

Commands vs. Prohibitions: A Question of Priority

So, when the Prophet ﷺ says, “When I forbid you something, avoid it,” he emphasizes avoiding the prohibition, as it requires no additional action. Just avoid it. But when he commands something, we are told, “Do of it what you are able,” because fulfilling the command often requires effort and ability.

Scholars debated what is more important—avoiding prohibitions or fulfilling commandments. Some argued that avoiding prohibitions is more critical because it prevents harm, which is prioritized over individual acts of worship. This is based on the principle that preventing harm is more important than pursuing individual benefit.

Others, like Ibn Taymiyyah and Ibn Qayyim, argue that abandoning commands is worse than committing sins. They cite the example of Iblis, who refused to fulfill Allah’s command to prostrate, while Adam committed a sin by eating from the tree. Allah forgave Adam but punished Iblis.

Both viewpoints have valid arguments. Ultimately, it’s crucial to adhere to both commands and prohibitions out of reverence for Allah subhanahu wa ta’ala, ensuring that personal desire doesn’t overtake the Qur’an and Sunnah.

Conclusion: Maintaining Compliance and Balance

In conclusion, avoiding what Allah has forbidden is paramount. While fulfilling commands is based on ability, avoiding prohibitions does not require action—simply abstaining.

Thus, someone may find abstaining from haram difficult due to strong desires, but it requires restraint and is achievable with effort. On the other hand, fulfilling commands like praying five times daily requires constant action and commitment, which can also be challenging.

This balance between commands and prohibitions brings us back to the importance of sincere compliance with Allah’s guidance in both areas.

Alhamdulillah, that concludes tonight’s session. Insha’Allah, we’ll continue next week.

Q&A Q&A: The Inner Secrets of Purification and Salah in Islam

1. What are the five levels of purification (tahara) in Islam, and what does each level involve?

• Answer:
  • Physical Purification: Cleansing the body through wudu’ and ghusl, and removing impurities.
  • Purification of Deeds: Ensuring actions are free from sin and focused on good.
  • Purification of the Heart: Removing negative emotions, such as jealousy and animosity.
  • Purification of Thoughts: Centering thoughts on things pleasing to Allah.
  • Purification of Essence: Attaining a spiritual state where one sees Allah’s beauty and attributes in all things.

2. Why is salah considered the “pillar of the religion” in Islam?

• Answer: Salah is foundational to a Muslim’s faith; it structures and strengthens their relationship with Allah. Without it, the structure of faith weakens, as it is central to Islamic worship and the most significant way to demonstrate devotion.

3. What is khushu’ and why is it essential in salah?

• Answer: Khushu’ is the state of humility, focus, and presence during prayer. It is essential because it allows the worshipper to sincerely connect with Allah, making the prayer meaningful and spiritually enriching.

4. Describe an example from Islamic history that illustrates deep focus and humility in salah.

• Answer: Abdullah ibn Az-Zubayr was so focused in his prayer that even during a siege and amidst distractions, he remained completely absorbed in his worship. His example shows the profound level of khushu’ possible in salah.

5. What did the Prophet Muhammad ﷺ mean by saying, “Bring us some comfort with salah, Bilal”?

• Answer: This statement emphasizes that salah should be a source of peace and solace, offering relief from worldly concerns and allowing a believer to find comfort in connecting with Allah.

6. What did the Prophet ﷺ warn against in relation to questioning divine commands, and why?

• Answer: The Prophet ﷺ advised against excessive questioning, especially of hypothetical situations, as it can lead to confusion, create unnecessary difficulties, and take focus away from sincere worship.

7. How are Islamic commands and prohibitions balanced in worship?

• Answer: Muslims are instructed to avoid what Allah has forbidden, as it requires no extra effort, and to fulfill what Allah commands to the best of their ability, balancing effort and intention in their worship.

8. How does sincere obedience impact a Muslim’s relationship with Allah?

• Answer: Sincere obedience, by following Allah’s commands and avoiding prohibitions, builds a strong relationship with Allah, rooted in respect, devotion, and inner peace.

9. Why is presence of heart important in salah, and what happens if it is missing?

• Answer: Presence of heart is crucial because it ensures the prayer has true spiritual value. Without it, the actions of prayer become empty and lack the connection needed to truly benefit the worshipper.

10. How can Muslims achieve greater khushu’ in their daily prayers?

• Answer: Muslims can enhance khushu’ by understanding the meanings behind the verses, avoiding distractions, preparing properly, and focusing on the idea that salah is a personal meeting with Allah.

 

The post Study Classical Texts the Traditional Way | Session 14 appeared first on MuslimMatters.org.

I say to the Muslim woman who feels distressed due to these natural discharges: there is no cause for concern. In fact, the absence of such discharge is what might warrant concern and a visit to a physician.

If you notice any discharge coming out, assume it has exited from the external part of the private area, which is pure and does not invalidate ablution according to the majority of scholars. Do not trouble yourself searching for its source.

If you are certain it has exited from the internal area or the vaginal canal itself, it is still considered pure by the majority opinion.

As for whether it invalidates ablution, if this discharge occurs for most or even half of the time, it does not invalidate ablution according to the Mālikīs; if it occurs for less than half of the time, it does not invalidate ablution according to some of them.

If your discharges are not frequent enough to qualify as ongoing invalidators of ritual purity, you may follow the opinion of the esteemed imam, Ibn Ḥazm, which has been preferred by several verifying contemporary scholars, that it does not invalidate ablution in any case.

Is Vaginal Discharge Pure or Impure?

Vaginal discharge, also called leukorrhea, is made up of both fluid and cells. The vagina sheds discharge throughout the day. Typical discharge helps keep the vagina healthy and clean. By keeping the tissues wet, it protects against infection and irritation. Vaginal discharge might seem different at times. It could be whitish and sticky or clear and watery. These changes usually depend on where you are in your period cycle. It’s common for the amount, color, and consistency all to change.1

From this definition, it is clear that this discharge is a natural, continuous secretion that fluctuates but does not cease. It is not something unique to women of our time, as some might assume.

The reason for addressing this topic is the frequency with which women ask about it and the discomfort felt by those who are pious, as the prevailing view among people is that scholars differ on the impurity of this discharge, with the majority opinion being that it invalidates ablution. Furthermore, since the exiting of this discharge (not merely its secretion) does not persist for the majority of the day, treating it as incontinence (salas) is also not feasible for most women.

This discussion includes:

1. Natural (physiological) discharge versus pathological (disease-related) discharge.
2. Differentiation between discharge that exits and that which remains inside.
3. Distinguishing between discharge from the external, washable part of the vulva and the internal vagina.
4. The ruling on continuous discharge.
5. Discussion on its purity or impurity.
6. Discussion on whether it invalidates ablution or not.

1. Natural vs. Pathological Discharge

In some cases, discharge may increase due to a medical condition, and its color may change. What is commonly referred to as brownish or yellowish discharge, if not connected to menstruation, could fall under this category. However, this discussion focuses specifically on natural, not pathological, discharge.

2. Differentiation Between Discharge That Exits and That Which Remains

Inside our current discussion concerns discharge that exits from the vagina. As for internal discharge, it carries no legal ruling even if considered impure, as it does not necessitate any specific action.

3. Differentiation Between Discharge From the Washable Outer Area of the Vulva and the Inner Vagina

This is also an important distinction and may relieve many women of undue concern. The vulva has an outer part that is washed. The outer discharge, being similar to sweat, is generally not subject to the same rulings as the inner discharge. According to the Shafi’i scholars who consider internal vaginal moisture impure, they state:

“(Vaginal moisture) refers to a whitish fluid between pre-ejaculate and sweat that exits from the internal, unwashed part of the vagina, unlike discharge that exits from the washed area, which is definitively pure.”2

They also add:
“Note that vaginal moisture falls into three categories: definitively pure, which is the discharge that exits from the part that shows when a woman sits on her feet; generally considered pure, which is the discharge that reaches the area where intercourse occurs; and impure, which is beyond this.”3

If a woman is uncertain about the origin of the discharge, it is assumed to be from the nearest area. Her previous state of purity remains certain unless definitively negated, and thus, she is not required to do anything.

The Jordanian Fatwa Department states: “If it exits from the external part of the vulva or if the woman cannot determine its origin, it is considered pure and does not invalidate ablution.”4

4. Ruling on Continuous Invalidators of Ritual Purity

If these secretions are continuous, they are generally treated as incontinence (salas) by most scholars who hold that they invalidate ablution. According to the Maliki school, if the discharge occurs for most of the time or half of it, it does not invalidate ablution. If it occurs for less than that, it also does not invalidate ablution according to their Iraqi scholars.

In Manḥ al-Jalīl, it states: “Ablution is invalidated by incontinence (salas)—whether from urine, pre-ejaculate, semen, post-urinary fluid, feces, gas, or non-menstrual blood—if it exits involuntarily and persists for less than half the time. If it lasts for the whole period, the majority of the time, or half of it, then it does not invalidate ablution, which is the standard Maliki opinion held by scholars in the Maghreb, while Iraqi Malikis hold that it does not invalidate at all. Performing ablution in such cases is recommended if it does not persist for the entire duration.”5

Imam Ibn Taymiyyah supported this view in his later opinions, issuing fatwas that “persistent invalidators, such as prolonged bleeding and urinary incontinence, do not invalidate ablution.”6

5. Ruling on Purity and Impurity of Vaginal Discharge

According to the Hanafi and Hanbali schools, as well as one opinion in the Shafi’i school (which al-Nawawi endorsed), and the Ẓāhirī school, this discharge is considered pure (ṭāhir). In contrast, it is considered impure (najis) in the Maliki and Shafi’i schools and according to one opinion within the Hanbali school.

The strongest evidence for those who consider it impure is found in Ṣaḥīḥayn, where Zayd ibn Khālid asked ʿUthmān ibn ʿAffān: “What do you say about a man who has intercourse with his wife but does not ejaculate?” ʿUthmān replied: “He should perform ablution as he does for prayer and wash his private part.” ʿUthmān said: “I heard this from the Messenger of Allah .” They said, “The two hadiths allowing prayer with ablution alone, without a full ritual bath (ghusl), are abrogated, as previously mentioned in the chapter on what necessitates ghusl. However, the instruction to wash the private part and anything it comes into contact with remains unchanged, which clearly indicates the ruling of impurity regarding vaginal discharge.”7

They also compared it to other excretions from the private parts, concluding that impurity is the default for anything that exits from these areas, with the exception of semen, which is considered pure by some due to specific evidence.

Some said, “The vaginal moisture of a woman is impure due to its mixture with urine and other impurities.”8

Some said, “It is impure because it is a vaginal discharge that does not produce offspring, akin to pre-ejaculate.”9

Some said, “It is impure as it originates from an area of impurity.”10

Those who consider the discharge pure base their opinion on several arguments:

1. The default state is purity; impurity requires clear evidence, and what is not explicitly addressed is within the scope of leniency.
2. They cite a hadith in Ṣaḥīḥayn in which ʿĀʾishah would scrape semen off the Prophet’s clothing before he prayed in it. They argue that “this semen was a result of intercourse (not nocturnal emission, since prophets do not experience it), which would involve contact with vaginal discharge.”11 If the discharge were impure, then both the semen and the woman’s discharge would have been considered impure. Kashf al-Qināʿ states: “Similarly, the vaginal moisture of a woman is pure, as proven by the purity of her semen. If vaginal moisture were ruled impure, then her semen would also be impure.”12
3. They said, “‘(The vaginal discharge) from the area where intercourse occurs is pure, like sweat, saliva, mucus, and phlegm, even if it has a bluish tinge, as well as anything that flows from the mouth during sleep.’”13 This comparison to the pure mucus and phlegm is precise. The Majmūʿ mentions: “Some of our scholars hold that it is pure, just like the other bodily fluids.”14
4. They note that both newborn infants and eggs are considered pure, despite coming into contact with vaginal moisture.15
5. Fifth: In Ṣaḥīḥayn, it is reported that ʿUmar asked the Messenger of Allah , “Can one of us sleep while in a state of major ritual impurity?” The Prophet replied, “Yes, let him, if he wishes, perform ablution, then sleep, until he takes a bath.” The washing of the private part is not mentioned here, and delaying clarification at the time of need is not permissible. If someone argues that avoiding impurity is not required until prayer is due—meaning, if he neglects to wash the private part, it would soil his clothes and bedding—the ablution itself mentioned in the hadith is understood as recommended by the majority of scholars, except for the Ẓāhirīs. As for their argument regarding the obligation to wash the private part based on cases of intercourse without ejaculation (الإكسال ), which was later abrogated, they argue that this specific part of the ruling remains intact. However, this is countered by the fact that after the obligation of a full bath was established, there was no command to hasten to wash anything, including the private part. The Prophet صلى الله عليه وسلم washing it from his body does not establish an obligation, nor does his command to wash it for someone who has ejaculated establish the impurity of vaginal moisture. The necessity for washing may apply regardless of purity or impurity, and it could be argued that what one encounters during intercourse is not exclusively vaginal discharge, but may also include pre-ejaculate released due to arousal.
6. The view that considers it impure places a significant burden and hardship on all women, a difficulty that is not in line with the principles of ease in Islamic law.

In response to the evidence provided by those who argue for impurity, it can be said:

[PC: Patti Black (unsplash)]

The analogy to pre-ejaculate is weak, as pre-ejaculate is associated with sexual arousal, making it an unreliable comparison for ruling on purity.

Those who argue that it is impure because it originates in an impure area are countered by the fact that semen and offspring are not considered impure, and in general, internal bodily fluids are presumed pure, as is the case with phlegm. The womb is not typically regarded as an impure area, even though it may discharge menstrual blood. As Ibn Nujaym noted: “Air exiting from the penis or vagina does not invalidate ablution, as it results from internal movement rather than air exiting from the usual impurity-bearing area. Even if we concede that it is air, it does not come from an area of impurity.”16

As for their analogy and assumption that impurity is the default for anything exiting from the two passages, it is contradicted by the example of semen, and by pebbles exiting from either passage, which are agreed upon to be inherently pure, even if they may become impure by contact with surrounding impurities. This applies when they exit from the urinary or excretory passages, not from the birth canal (vagina).

As for their claim that “vaginal discharge is impure due to mixing with urine and other impurities,”17 This reasoning is flawed, as the vaginal passage is a third pathway, and the urinary opening is separate from the vagina and its opening.

6. Discussion on Whether Vaginal Discharge Invalidates Ablution

The vast majority of scholars hold that vaginal discharge invalidates ablution, regardless of whether it is considered pure or impure. The only dissenting opinion among the major scholars was from Imam Ibn Ḥazm. However, before attempting to support his view, it should be noted that, as far as I know, there is no traceable evidence from any Companion, successor, or any of the four imams to explicitly state that vaginal discharge invalidates ablution. Rather, what has been transmitted from some of the imams are statements regarding its purity or impurity, and from some general statements that could reasonably allow for deriving the position of invalidation from them.

The term “majority of scholars” here refers to later scholars who discussed this issue, though their discussions are also very limited. Therefore, it is unwise for anyone to claim consensus on this matter. If someone were to claim that they do not know of any early dissenters aside from Ibn Ḥazm, this would be more understandable.

While opposing the four schools is indeed a serious matter, if the opinion that vaginal discharge does not invalidate ablution were in opposition to the four schools, as will be discussed here, it is important to note that this view has precedent from a verifying and a most resourceful imam. Additionally, several contemporary scholars have examined his argument and applied it within their own legal schools, so there is no harm in adopting and advocating this view, even if it diverges from one’s own school.

The stronger view is that vaginal discharge does not invalidate ablution, based on the following points:

1. The default ruling is that one’s ablution remains valid until evidence proves otherwise. Ibn Ḥazm stated: “Our basis for not requiring ablution in all these cases is that there is no evidence from the Qur’an, Sunnah, or consensus obligating it, and Allah did not legislate it upon any human or jinn except through one of these sources.”18
2. This discharge is something that commonly affects women, and therefore, would have been more deserving of a clear ruling from the Messenger of Allah than istihāḍah (irregular bleeding). However, no specific ruling has come for it, so it remains under the category of excused matters. It is also inaccurate, according to anyone knowledgeable in medicine, to claim that this is a rare occurrence or that it only affects women of modern times. These secretions are akin to mucus or tears, and the vagina has a physiologic need for them, just as the airways require mucus.
3. We accept the principle of analogical reasoning (qiyās) as valid evidence (contrary to Imam Ibn Ḥazm). However, it would be challenging to find an appropriate analogy. Imām al-Qarāfī stated: “… analogical reasoning in ritual matters is invalid due to the absence of a shared comprehensible effective cause.”19Ibn Ḥazm also stated: “There are varied rulings for what exits from the two passages. Some require ghusl (ritual bath), such as menstrual blood, semen, and post-natal bleeding. Others require only ablution, such as urine, feces, flatulence, and pre-ejaculate, and some do not require anything, such as white post-menstrual discharge. So from where would you draw an analogy, selectively requiring ablution for some but not others based on arbitrary comparisons?” 20Imām Mālik did not consider unusual discharges similar to urine or feces, so he did not view them as invalidating ablution, as the rulings of purity and impurity for him are based on direct evidence, not extended through analogy. A restrained approach to analogical reasoning (qiyās) is a core principle in our Ḥanbalī school in general.
   And, to what should vaginal discharge be compared? To excrement and urine? But there is no strong similarity between these and vaginal discharge, which is a natural, continuous occurrence for women and is considered pure by most scholars. As for making an analogy to flatulence, which is pure yet exits from the anus and invalidates ablution, this ruling is based on explicit scriptural evidence. It would be more fitting to compare vaginal discharge to air exiting from the front rather than from the anus, which the Ḥanafī and Mālikī schools do not consider to invalidate ablution.If vaginal discharge were compared to pebbles or worms exiting from either passage, which invalidate ablution according to the majority (except the Mālikīs and Ẓāhirīs), the response would be that those who adhere to the original case on which analogy is based are not required to accept the analogy. There is disagreement regarding the impurity of worms, and both pebbles and worms become impure by what surrounds them as they exit through the urinary and excretory passages. This is not the case with vaginal discharge, which, by the Creator of all things, follows a third, distinct path.
4. If the analogy to impurities exiting from the two passages is invalid due to its lack of impurity according to the majority, then it should be noted that the Prophet did not say that everything exiting from the two passages invalidates ablution. This is a view specific to the Shāfiʿī and Ḥanbalī schools, and Allah has not bound us to legal regulators (ḍawābiṭ fiqhiyyah) unless supported by evidence. Furthermore, while the female genitalia may be regarded as a single passage, this is incorrect, as the vaginal opening is a third, distinct passage.
5. From general principles, the rule “what is left unaddressed is excused” and the principle “hardship begets ease,” alongside the prevalence of such occurrences and the difficulty in avoiding them, all support that requiring ablution for this discharge would place an undue burden on women. In a fatwā, the eminent scholar Muṣṭafā al-Zarqā commented: “If we say this discharge invalidates ablution, it would mean that a woman’s ablution would never last! This is far from the ease and accommodation that characterizes our Sharīʿah.”

Now we turn to examine the claim of consensus among the four madhāhib on the invalidation of ablution due to vaginal discharge. Here, we do not claim to be presenting the established position within these madhâhib, as it would be too bold to assert non-invalidation within schools like the Shāfiʿī and Ḥanbalī traditions, which hold that anything exiting from the private parts invalidates ablution; rather, our goal is to demonstrate the possibility of deriving a ruling of non-invalidation based on the principles of some of them.

First: The Ḥanafī Position:

I begin by stating that the deriving the ruling of non-invalidation of ablution due to vaginal discharge from the Ḥanafī principles is what is confirmed by the late eminent scholar Shaykh Muṣṭafā al-Zarqāʾ (may Allah have mercy on him). Before allowing the meticulous scholar to present his argument, it is important to note that in the Ḥanafī school, the cause for ablution invalidation is impurity. In al-Baḥr al-Rāʾiq it is stated:
“The cause for invalidation is impurity, conditioned by exiting, and this is affirmed by the apparent meaning of the hadith: ‘What breaks the purity?’ He replied, ‘That which exits from the two passages.’ Thus, the cause is impurity, and its exit is the secondary cause. Attributing the ruling to the primary cause is preferable to attributing it to the secondary cause.”21

Imām Ibn Nujaym further clarifies this point: “… In al-Badāʾiʿ, it is explained that worms invalidate ablution due to their impurity, as they originate from impurity. Al-Isbijābī mentions two approaches regarding this: one is what we stated, and the other is that the impurity is what adheres to it, which al-Zaylaʿī favored. This explanation applies to pebbles for certain and does not contradict the ruling of air exiting from the urethra or vaginal opening, which, according to the sound opinion, does not invalidate ablution because such occurrence results from muscle contraction, not actual air exiting. And even if it were actual air, it is not expelled from an impure area, and thus the air does not invalidate ablution.”22

Once this is understood, the meaning of Shaykh al-Zarqāʾ’s words becomes clear:
“I have often been asked about this issue in the past, and I used to explain verbally to both men and women that this viscous discharge, which exits a woman under normal circumstances (not in cases of illness) and is referred to as ṭuhr by people, is not impure according to Sharia and does not invalidate a woman’s ablution, as the jurists have explained. Some questioners are surprised by this answer because they imagine otherwise, so I reassure them… It is as if anything that offers ease, tolerance, or removal of difficulty in the context of natural life is viewed by some as strange, as though the meaning of Shariah is only fulfilled through hardship and difficulty. Yet this noble, graceful Shariah is fundamentally based on ease and alleviating hardship.

Recently, I received a written question from someone who was not satisfied with my answer and demanded textual evidence! For this reason, I am now presenting the following references as an answer to this question:

In al-Durr al-Mukhtār, under the section on ablution invalidators, it states, ‘Ablution is invalidated by the exit of any impure substance.’ In the section on ritual bathing, on page 112 of the first Bulaqiyah edition, it says, ‘It will be discussed later that vaginal discharge is pure according to him,’ meaning Imām Abū Ḥanīfa (may Allah be pleased with him), as opposed to his two companions. Ibn ʿĀbidīn explains in the commentary here that the point of disagreement between Abū Ḥanīfa and his two companions concerns the discharge that comes from the inner vagina that does not require washing when in a state of janābah (major ritual impurity). As for external discharge, it is agreed upon as being pure, like the moisture in the mouth, nose, and sweat.”23

The Mālikī Position:

Shaykh Muḥammad al-Ḥasan al-Daddu has ruled that the correct opinion regarding vaginal discharge is that it does not invalidate ablution. In his fatwa, he states: “It does not invalidate ablution, and if a woman experiences arousal during intimate caressing, the preferred opinion is that this does not invalidate her ablution at all unless she feels ejaculation. If she feels it, then ghusl (full ritual bath) is required, and ablution alone would not suffice. However, if she does not feel ejaculation, the mere vaginal moisture is comparable to other bodily fluids within the body, and its ruling is akin to other internal bodily fluids according to the most accurate opinion.”24

Although he did not provide an explicit derivation of this ruling according to the Mālikī school or otherwise in his brief fatwa, this noble school is the most aligned with this view. Imām Mālik (may Allah have mercy on him) did not draw analogies from uncommon bodily discharge to feces and urine; thus, such discharges do not invalidate ablution, as the ruling on purity and impurity for him is ritualistic (taʿabbudī) and is not subject to broad analogical reasoning. Additionally, ongoing discharges, according to Mālikī jurisprudence, do not invalidate ablution.

However, the Mālikīs do hold vaginal discharge to be impure. Could this stance, at least for some scholars, be due to a misunderstanding of the reality of these discharges? Their reasoning that “vaginal moisture is impure due to its mixture with urine and other impurities”25 is not a valid argument, since the urinary tract is distinct from the genital tract.

Similarly, al-Zād mentions:
“Ablution is invalidated by anything exiting from a passage.”26

This is a stronger statement as it specifies all passages, though the intent was likely not to imply three distinct passages. Both schools generally mention two passages. An even stronger indication of this in our Ḥanbalī school can be found in Masāʾil al-Imām Aḥmad, as narrated by his son Abū al-Faḍl Ṣāliḥ: “He was asked about a woman from whom air exits vaginally, to which he replied: ‘Anything that exits from the two passages requires ablution.’”27

I will not attempt to derive a ruling of non-invalidation of ablution within these two noble schools here, yet mujtahid jurists within these schools may consider doing so, given the current understanding of anatomical and functional differences between the vaginal canal (birth passage) and the urinary and excretory passages. It is possible to uphold the principle of invalidation for all exiting substances while excluding the birth passage.

Legal maxims and principles in jurisprudence generally accommodate exceptions readily, and many scholars consider them predominant principles, not universal. Sound legal theory holds that they are universal yet open to exception, not out of whim but in the presence of a strong counterargument, and the distinctions between vaginal discharge and other substances exiting the urinary and excretory passages are numerous and significant.

Conclusion

In conclusion, I say to the Muslim woman who feels discomfort due to these natural discharges: there is no cause for concern. In fact, the absence of such discharges is what might warrant concern and a visit to a physician. If you notice any discharge, assume it has exited from the external part of the private area, which is pure and does not invalidate ablution according to the majority of scholars. Do not trouble yourself searching for its source.

If you are certain it has exited from the internal area or the vaginal canal, it is still considered pure by the majority opinion. If this discharge occurs for most or even half of the time, it does not invalidate ablution according to the Mālikīs; if it occurs for less than half of the time, it does not invalidate ablution according to the Iraqis among them. If your discharges are not frequent enough to qualify as continuous invalidators, you may follow the opinion of the esteemed imam Ibn Ḥazm, which has been preferred by some contemporary scholars, that it does not invalidate ablution in any case.

And may blessings be upon Muhammad , and all praise is due to Allah , Lord of all the worlds.

 

Related:

Quandary of Female Vaginal Discharge: Pure or Impure?

1    “Vaginal Discharge.” Mayo Clinic, April 25, 2023, https://www.mayoclinic.org/symptoms/vaginal-discharge/basics/definition/sym-20050825.2    Tuḥfat al-Muḥtāj fī Sharḥ al-Minhāj with marginal notes by al-Shirwānī and al-ʿAbbādī, vol. 1, p. 300, by Aḥmad ibn Muḥammad ibn ʿAlī ibn Ḥajar al-Haytamī (d. 974 AH). Published by al-Maktabah al-Tijārīyah al-Kubrā, Cairo, under Muṣṭafā Muḥammad, no edition number, 1357 AH / 1983 CE.3    Tuḥfat al-Ḥabīb ʿalā Sharḥ al-Khaṭīb = Ḥāshiyat al-Bujayramī ʿalā al-Khaṭīb, vol. 1, p. 108, by Sulaymān ibn Muḥammad ibn ʿUmar al-Bujayramī al-Miṣrī al-Shāfiʿī (d. 1221 AH). Published by Dār al-Fikr, no edition number, 1415 AH / 1995 CE.4    Jordanian Ifta’ Department. “Exemption for Vaginal Discharges in Cases of Hardship.” Jordanian General Ifta’ Department Website. Published 2024. https://www.aliftaa.jo/fatwa/2024/العفو -عن -الإفرازات -المهبلية – في -حالة – المشقة5    Minḥ al-Jalīl Sharḥ Mukhtaṣar Khalīl, vol. 1, p. 108, by Muḥammad ʿAlīsh. Published by Dār al-Fikr, Beirut, 1st ed., 1404 AH / 1984 CE.6    Al-Fatāwā al-Kubrā by Taqī al-Dīn Abū al-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm Ibn Taymiyyah al-Ḥarrānī al-Ḥanbalī al-Dimashqī (d. 728 AH), vol. 5, p. 306. Published by Dār al-Kutub al-ʿIlmiyyah, 1st ed., 1408 AH / 1987 CE.7    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 570, by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.8    Al-Tawḍīḥ fī Sharḥ Mukhtaṣar Ibn al-Ḥājib, vol. 1, p. 174, by Khalīl ibn Isḥāq al-Mālikī al-Miṣrī (d. 776 AH), edited by Dr. Aḥmad ibn ʿAbd al-Karīm Najīb. Published by Markaz Najībawayh li-l-Makhṭūṭāt wa-Khidmat al-Turāth, 1st ed., 1429 AH / 2008 CE.9    Al-Kāfī fī Fiqh al-Imām Aḥmad, vol. 1, p. 156, by Abū Muḥammad Muwaffaq al-Dīn ʿAbd Allāh ibn Aḥmad Ibn Qudāmah al-Maqdisī (d. 620 AH). Published by Dār al-Kutub al-ʿIlmiyyah, 1st ed., 1414 AH / 1994 CE.10    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 570, by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.11    Al-Kāfī fī Fiqh al-Imām Aḥmad, vol. 1, p. 156, by Abū Muḥammad Muwaffaq al-Dīn ʿAbd Allāh ibn Aḥmad Ibn Qudāmah al-Maqdisī (d. 620 AH). Published by Dār al-Kutub al-ʿIlmiyyah, 1st ed., 1414 AH / 1994 CE.12    Kashshāf al-Qināʿ ʿan al-Iqnāʿ, vol. 1, p. 459 (Ministry of Justice ed.), by Manṣūr ibn Yūnus al-Bahūtī al-Ḥanbalī (d. 1051 AH). Verified and documented by a specialized committee at the Ministry of Justice. Published by the Ministry of Justice in the Kingdom of Saudi Arabia, 1st ed., 1421 AH / 2000 CE.13    Al-Rawḍ al-Murbiʿ Sharḥ Zād al-Mustaqniʿ – al-Muʾayyad and al-Risālah ed., p. 52, by Manṣūr ibn Yūnus al-Bahūtī. Published by Dār al-Muʾayyad, Riyadh, and Muʾassasat al-Risālah, Beirut, 1st ed., 1417 AH / 1996 CE.14    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 570 (al-Munīriyyah ed.), by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.15    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 556, by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.16    Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq, vol. 1, p. 31, by Zayn al-Dīn ibn Ibrāhīm ibn Muḥammad, known as Ibn Nujaym al-Miṣrī (d. 970 AH). Appended with “Takmilat al-Baḥr al-Rāʾiq” by Muḥammad ibn Ḥusayn ibn ʿAlī al-Ṭūrī al-Ḥanafī al-Qādirī, and marginal notes Minḥat al-Khāliq by Ibn ʿĀbidīn. Second edition.17    Al-Tawḍīḥ fī Sharḥ Mukhtaṣar Ibn al-Ḥājib, vol. 1, p. 174, by Khalīl ibn Isḥāq al-Mālikī al-Miṣrī (d. 776 AH), edited by Dr. Aḥmad ibn ʿAbd al-Karīm Najīb. Published by Markaz Najībawayh li-l-Makhṭūṭāt wa-Khidmat al-Turāth, 1st ed., 1429 AH / 2008 CE.18    Al-Muḥallā bi-l-Āthār, vol. 1, p. 235, by Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd Ibn Ḥazm al-Andalusī [al-Ẓāhirī, d. 456 AH]. Edited by Dr. ʿAbd al-Ghaffār Sulaymān al-Bandārī. Published by Dār al-Fikr, Beirut.19    Al-Dhakhīrah, vol. 1, p. 236, by Abū al-ʿAbbās Shihāb al-Dīn Aḥmad ibn Idrīs al-Qarāfī (d. 684 AH). Published by Dār al-Gharb al-Islāmī, Beirut, 1st ed., 1994 CE.20    Al-Muḥallā bi-l-Āthār, vol. 1, p. 240, by Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd Ibn Ḥazm al-Andalusī [al-Ẓāhirī, d. 456 AH]. Edited by Dr. ʿAbd al-Ghaffār Sulaymān al-Bandārī. Published by Dār al-Fikr, Beirut.21    Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq, vol. 1, p. 31, by Zayn al-Dīn ibn Ibrāhīm ibn Muḥammad, known as Ibn Nujaym al-Miṣrī (d. 970 AH). Appended with “Takmilat al-Baḥr al-Rāʾiq” by Muḥammad ibn Ḥusayn ibn ʿAlī al-Ṭūrī al-Ḥanafī al-Qādirī, and marginal notes Minḥat al-Khāliq by Ibn ʿĀbidīn. Second edition.22    Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq, vol. 1, p. 31, by Zayn al-Dīn ibn Ibrāhīm ibn Muḥammad, known as Ibn Nujaym al-Miṣrī (d. 970 AH). Appended with “Takmilat al-Baḥr al-Rāʾiq” by Muḥammad ibn Ḥusayn ibn ʿAlī al-Ṭūrī al-Ḥanafī al-Qādirī, and marginal notes Minḥat al-Khāliq by Ibn ʿĀbidīn. Second edition.23    Fatāwā by al-Zarqāʾ, vol. 24, p. 1. Source: Jāmiʿ al-Kutub al-Islāmiyyah.24    Duroos by Shaykh Muḥammad al-Ḥasan al-Daddū al-Shanqīṭī, 12:28 (Shāmila numbering). Source: Audio lessons transcribed by IslamWeb. Available at: http://www.islamweb.net.25    Al-Tawḍīḥ fī Sharḥ Mukhtaṣar Ibn al-Ḥājib, vol. 1, p. 174, by Khalīl ibn Isḥāq al-Mālikī al-Miṣrī (d. 776 AH), edited by Dr. Aḥmad ibn ʿAbd al-Karīm Najīb. Published by Markaz Najībawayh li-l-Makhṭūṭāt wa-Khidmat al-Turāth, 1st ed., 1429 AH / 2008 CE.26    Zād al-Mustaqniʿ fī Ikhtiṣār al-Muqniʿ, p. 31 (ʿAskār edition), by Mūsā ibn Aḥmad al-Ḥajjāwī al-Maqdisī, then al-Ṣāliḥī, Sharaf al-Dīn, Abū al-Najà (d. 968 AH), edited by ʿAbd al-Raḥmān ibn ʿAlī ibn Muḥammad al-ʿAskār. Published by Dār al-Waṭan li-l-Nashr, Riyadh.27    Masāʾil al-Imām Aḥmad ibn Ḥanbal – Riwāyat Ibn Abī al-Faḍl Ṣāliḥ, vol. 3, p. 197 (Delhi, India: al-Dār al-ʿIlmiyyah, 1st ed., 1408 AH / 1988 CE).

The post The Fiqh Of Vaginal Discharge: Pure or Impure? appeared first on MuslimMatters.org.

In a world of alternative facts, Elon Musk acts as the high priest of disinformation. The world’s richest man has exploited his platform, X, to embark on a vitriolic anti-Islam tirade with real-world consequences. It is unfathomable that he believes his incendiary messages are based on reasoned evidence and intellectual rigor. But truth and integrity are expendable commodities in this new world of democratized lies. Musk appeals to a radicalized Western population experiencing the repeated shocks of a flailing empire.

Let me start by saying the heinous crimes undertaken by deplorable men across towns and cities, mainly in the north of England, must be condemned in the strongest terms. Not only did they cause unspeakable harm to their victims, but they also stained the communities from which they came and gave ammunition to a far-right intent on besmirching Muslims and Islam. Their actions have nothing to do with the faith to which they may have been born; rape, alcohol, drugs, and violence – are all abhorrent actions to which Islam gave the labels ‘munkar’ (evil) and ‘fahisha’ (indecency). These horrific reports, subsequent prosecutions, and the Jay Inquiry findings in 2022 were met with absolute horror by the vast majority of Muslims and the immeasurable harm caused by those with Muslim names.

But Musk’s cynical attempt this past week to resuscitate this story and the virulence of this attack has been jaw-dropping. Basic facts have been embellished and misconstrued to give the false impression that Pakistani Muslims make up 84% of child rapists in the UK, despite the Pakistani community totaling just 2%. This figure had been previously debunked; it came from the discredited Quilliam Foundation, whose ‘partisan’ report was denounced by academic Ella Cockbain as ‘shoddy pseudoscience’, lacking the basic integrity of research. Yet its presence in the public domain has given the statistic a life of its own, and Musk lent it credibility by publicizing it. In reality, according to the Centre of Expertise on Child Sexual Abuse, British Pakistanis account for 2% of child abuse defendants. Incidentally, the white population makes up 83% of England and Wales and accounts for 88% of those accused of child abuse – all broadly in line with the ethnic makeup of the country.

Professor Alexis Jay, who presided over a seven-year-long public Inquiry, pointed out in her 2022 report that the disparity with which this crime is recorded by police forces across the UK “makes it impossible to know whether any particular ethnic group is over-represented as perpetrators of child sexual exploitation by networks.” She went further in a recent Radio 4 Today Programme interview, stating child abuse was not limited to any one group in society.

Musk’s claims, mostly made through trigger-happy reposts of questionable persons, suggest there was a reticence to deal with the horrors of these gangs because law enforcement would be labeled racist or Islamophobic, which Telegraph columnist Allison Pearson brands the “malevolent myth of multiculturalism”. It’s open season for Muslims. Sections of the political and media class have been salivating at the unrestrained assault Musk’s intervention affords them.

Musk implies that the Labour Party remained silent in the heartlands of Rotherham, Bradford, Telford, and elsewhere because they depended on the ‘Muslim block vote’. One would conclude the opposite if anyone followed the recent general election campaign. Labour could not care less about Muslim votes, predominantly in its safe seats. For sure, there has been a horrid block vote, but its importance has been overplayed – Gaza continues to show the indifference Labour has shown to its Muslim constituents.

The failed Conservative Party leadership contender Robert Jenerick, who on some days makes Nigel Farage look like a woolly liberal, opines, “We have seen millions of people enter the UK in recent years, and some of them have backward, frankly medieval attitudes to women”. This is not merely a dog whistle – Jenerick is using a bullhorn. Muslims are culturally uncivilized, a kind of language that has in the past justified imperialism and military intervention. It’s the same civilizational superiority that makes it perfectly acceptable to positively sit back when tens of thousands are massacred in Gaza. Another variety of Gallant’s ‘human animals’.

Jenerick’s party leader, Kemi Bedinoch, in the Conservative Party leadership race to the bottom, said, ‘all cultures are not equally valid’ and that ‘Western values’ are superior to others. At Prime Minister’s Questions this past week, she derided the All-Party Parliamentary Group’s definition of Islamophobia, claiming incorrectly that calling out the identity of grooming gangs would come under its classification of Islamophobia. Forgetting to mention that the APPG definition, albeit flawed, was the product of a collaborative effort by cross-party parliamentarians, including her own. But in a world of social media sound bites, her reference to Muslim, Pakistani, rape gangs, and Islam would be sufficient to earn plaudits from Musk.

Undergirding this media and political frenzy are the fundamental tensions that pervade Western societies, as summed up by the obnoxious Telegraph columnist Allison Pearson: “a self-loathing Western world which sees merit in every culture but its own.” The West has lost its way. According to this narrative, its ‘decline’—stagnated economies, lower living standards, failed wars, broken politics, and an epidemic of sadness and discontentment—can be attributed to its cultural impotence.

In this emasculated world, the sexually licentious barbarian, a common trope of old deployed against Muslims to justify conquest, has been resuscitated by resurgent white nativists. It’s a comfort blanket of an explanation to rationalize this crumbling Western order.

Andrew Tate, who loves to appeal to any passing profitable opportunity, has found another bandwagon to ride, “third-world migrants” that come to Europe, in Tate’s words, “would import high testosterone men” who could act as “fearsome predators” in an “emasculated West”. The language mirrors The Great Replacement Theory, which positions migration as a liberal plot to consolidate a project to dilute white civilization.

Musk, reeling from the backlash he recently received from the American nativist right when he called for an increase in high-skilled legal immigration and reform of H-1B visas, felt it necessary to over-compensate by unleashing his crusade. His language played to the Trump base by mirroring their talking points. The consequence is to make a particular kind of prejudice against Muslims an acceptable discourse. This past week in the UK, the so-called Overton window has tilted toward the racist Tommy Robinson, who has now earned a Nelson Mandela-like status in some quarters. The consequence is a frenzied, politicized, hate-driven public debate that further pushes Muslim voices away from the public square.

Decline is an ugly affair. And the decline of this empire, however slow and terminal, is leading to ruptures that require the othering of Muslims to give elites space to continue an economic and military order that feeds a few at the expense of the many.

 

[This article was first published here and has been reposted with the author’s permission]

 

Related:

– The Terminal Hypocrisy Of A Crumbling West And The Dawning Of A New Age for Muslims

– It’s Not Andrew Tate’s Conversion, It’s Some Muslim Men’s Reactions

 

The post The Elon Musk Anti-Islam Crusade appeared first on MuslimMatters.org.

We are honored to announce our finalists for the #MuslimBookstagramAwards2024!

From adorable board books and vibrant picture books, to heartwarming middle grade reads and powerful young adult fiction, it’s been another wonderful year from Muslim authors.

It was hard to choose, but the judges have managed to put together the finalists list!

Note that many of the books can be ordered from our sponsor, Crescent Moon Bookstore, and a link has been provided for each title. Read through the whole post to find our special Coupon Code at the end, and get a discount off your order!

Note: This year, we did not receive enough submissions for the Early Reader/ Chapter Book category. Young Adult and Adult books were combined into one category also due to lack of submitted titles in those categories.

Toddler Books

Momo and Bronty’s First Book About Prophet Muhammad is a lovely board book that introduces RasulAllah to little ones – a wonderful way to instil love for our Messenger in their hearts. With simple language and colorful pictures, it’s sure to keep toddlers’ attention (and is durable enough to withstand their physical attention, too!).

Friday Fun is a solid toddler board book that WILL survive being thrown and chewed on… just prepare to read this on repeat!

The deceptively simple language (2-3 words a page!) somehow manages to evoke pure Muslim joy, alongside the adorable pictures. This book is all about the day of Jumu’ah and fulfilling the special Sunnahs.

Pakistan

This charming board book by Rumaisa Bilal, illustrated by Nez Riaz, is a super cute glimpse into life in Pakistan!

Incorporating salah and du’a, the story follows a little girl’s day in Pakistan – eating a full meal with her family, spending time with her baby brother, riding the trains, and going to the market with her grandfather.

Doctor Bear and Helpful Bunny: The Traveling Dentists

First Words from the Qur’an

This is a jumbo-sized board book that covers ten different “first concepts” in the Qur’an, from food to animals to plants, and more. Unlike many other Muslim books that try to do this, this book keeps things fairly simple, utilizes adorable illustrations appropriate to the intended age group, and is definitely durable in toddler hands.

The Prophet’s Sunnah

This joyful 20 page board book shows our littlest (and biggest) Muslims some of the Prophet’s sunnahs in a way that they can also do in their lives.  The adorable illustrations appeal to kids and the simple text showing the acts are relatable and engaging.

Picture Books

A Map for Falasteen 

When Falasteen looks for her family’s country on the map – she can’t find it! She turns to her family for answers… and they tell her the full, rich, heartbreaking story of Palestine, its people, and its places… and create a map of her very own to the land they hold as home in their hearts.

Dear Muslim Child is a literal love letter to every Muslim child, filled with love and light and tenderness. In just a few lines, the author underscores everything from loving Allah to the spiritual elements of wudhu to the importance of salah. She is able to acknowledge Muslim children’s fears of being teased and harassed, and at the same time empowering young readers to turn to Allah for strength.

Sister Friend

Ameena has felt invisible ever since going to her new school – but then there’s a *new* new student, Sundus, whose beautiful hijab signifies familiarity and comfort to Ameena. Too bad Ameena can’t figure out how to share this with Sundus! With sweetness and beauty, this story encapsulates the relatable experience of feeling left out at school and not knowing how to approach other Muslim kids.

Sido’s Prayer Beads

Musa’s grandfather has a beautiful, handmade masbaha, with each bead representing a special story. But as Sido starts losing his memories, it’s up to Musa to preserve these stories – and the masbaha! This story is honestly so sweet and emotional, touching on the difficult topic of Alzheimer’s disease. Many children will experience witnessing grandparents or other elder relatives going through this, and this book does a beautiful job of gently introducing this in a tender way.

Insha’Allah, No, Maybe So is a picture book that both tugs at the heart strings and elicits giggles at childhood frustration over the Muslim parent response of “InshaAllah” to pretty much every request under the sun.

Ranya wants to go to the park, bake cookies, sleep at her friend’s house… but Mama keeps saying “InshaAllah”! “What does InshaAllah MEAN?!” asks Ranya (and every Muslim kid ever) – and Mama proceeds to beautifully explain the nuances of “InshaAllah.”

Middle Grade

Any Way You Look

Ainy is a 12 year old aspiring modest fashion designer, hoping to follow in the footsteps of her niqabi mother. Excited for her summer job & secretly dreaming of the perfect day to start wearing hijab herself, Ainy finds herself confronted by some very unexpected attention. Grappling with gossipy masjid aunties, boys acting weird, & a shocking change in her sister is a lot for Ainy to contend with all at once. “Any Way You Look” grapples with issues of hijab, societal pressure vs spirituality, and sexual harassment; it is recommended that parents read this in order to better have the important conversations with their children that this book will facilitate.

How to Free a Jinn

Insyirah Abdullah & her mom are Malays living Australia – until her grandmother’s ailing health brings them back. Settling into Malaysian life is pretty awesome… until Insyirah discovers that her school is haunted, her family has an ancestral jinn, and now it’s on her to do some serious jinn slaying!

It’s not easy learning everything she needs to know to fulfill her mission. Along the way, Insyirah also has to deal with navigating intergenerational family dynamics with her mother and grandmother, and discovering her own inner strength. This middle grade fantasy is full of Islam, Malaysian culture, and a fresh new adventure.

Kicked Out

Ali and his friends – Mark, Sami, and Aadam – just want to enjoy playing football and hanging out… but Aadam, a Syrian refugee, lives under threat of being deported back to Syria if he can’t afford a lawyer to handle his refugee application. Ali and the boys come up with a plan to save Aadam, but things get complicated when a racist accuses Aadam of stealing, AND Ali’s dad pops back up in his life… with Ali’s half-brother. This middle grade novel addresses the plight of Syrian refugees, tackles tough family dynamics, and also features an exciting football (soccer!) subplot!

Safiyyah’s War

Safiyyah is a plucky young girl whose family lives in the apartments set within the Grand Mosque of Paris, and spends her days between school, poring over maps at the library, and assisting her father in his duties at the masjid. When the Nazis make their way into France, Safiyyah’s Baba – and Safiyyah – become a part of the resistance, smuggling Jews into safety.

This isn’t just a fictional story; this novel highlights the real-life role of Parisian Muslims and the Grand Mosque of Paris in saving the lives of Jews during WW2, and sheds light on an important part of history that is oft ignored.

Young Adult/ Adult

Six Truths and a Lie [YA]

This YA novel is unique: a psychological thriller tale of 6 Muslim teens caught at the wrong place, the wrong time, and falsely accused of a terrorist act. Each teen is innocent of terrorism, but also has their own personal secrets that they’re forced to confront in the aftermath of their arrests. Gritty, raw, and tough, this book does not shy away from the cruel realities of Islamophobia, racism, adultification of Muslim children, the corruption of the American “justice” system, and adolescent drama.

The Thread That Connects Us [YA]

Two girls, one in Somalia and one in London, find their lives thrown together in a way both unexpected and unwelcomed. Halima and Safiya need to dig past secrets and buried lies to discover what – if anything – they mean to each other. The authentic Islamic representation remains outstanding in Ayaan Mohamud’s work, and it is wonderful to see Somali Muslim stories being highlighted.

Hidden Fires [Adult]

It is Ramadan 2017, and Yusuf – a survivor of Partition – wakes to the news of the Grenfell Towers ablaze… scenes which ignite past memories, even as his grasp on the present begins to waver. His granddaughter, Rubi, isn’t so sure she can handle staying with her grandfather, but as she slowly catches glimpses of his history, she knows that there’s more to her grandfather than meets the eye – and she is determined to stay by his side. This powerful multi-generational story is unforgettable, weaving together two distant but entwined historical events.

Vultures in the House of Silence [YA]

Khurafa is a young boy reeling from the aftermath of the Mongol invasion of Baghdad; all he has left is his family’s stunning garden. Alas, even that is threatened – and Khurafa finds himself swept away by the wizened Shaykh Nariman, accompanied by a street-wise, wise-cracking girl named Zakiyyah. Together, their little band embarks on a mission to stop a terrifying group of long-ago villains from wreaking havoc on an already devastated world.

Non-Fiction

The Power of Du’a 

Just as with her first book, Ramadan Reflections, Aliyah Umm Raiyaan brings classical Islamic knowledge and presents it to readers in a manner both easily digestible and relatable, and most importantly, practically applicable. Each chapter addresses an element of du’a – approaching Allah, having the correct mindset, good deeds to accompany du’a, and more – alongside individual dua stories, a “Develop your du’a” segment that includes practical tips on incorporating the chapter’s suggestions, and “Allah, transform my du’a” with a written out du’a for you.

Behind My Doors

The story of Al-Qarawiyyin is the story of Fatimah al-Fihriyyah, the Muslim woman who established a sadaqah jaariyah that continues to benefit the Ummah. Functioning as a masjid, university, and library, Al-Qarawiyyin was and is a place of worship and knowledge that impacted the entire world. Told from the point of view of the university itself, “Behind My Doors” shares the history of al-Qarawiyyin with young readers.

Eliyas Explains Phenomenal Women in Islam is the latest addition to the wonderful Eliyas Explains series. This book does an incredible job of introducing the greatest women of history: Aasiyah (as), Maryam (as), Hajar (as), Khadijah (ra), Fatima (ra), and Aisha (ra). It’s often a challenge to make Muslim boys interested in stories about girls or women, but Zanib Mian nails it here! Eliyas is pretty relatable as a Muslim boy character, and I’m glad we have him around to explain things to other Muslim boys.

Dear Prophet Muhammad: A Letter to the Beloved is truly a gem of a book – written as a young boy’s letter to RasulAllah (sallAllahu alayhi wa sallam), filled with earnestness and weaving in details of the seerah and shamaa’il. This book is incredibly sweet and captures the attention of readers of all ages.

Auntie Aisha Answers: The Muslim Tween’s Ultimate Guide to Growing Up is a revolutionary book for Muslim tweens (and teens). From information about puberty (the physical and emotional bits), to understanding diversity and disabilities, to a spiritual understanding of healthy boundaries and what that looks like both religiously and in friendships/ relationships, to big emotions like anxiety and grief… Auntie Aisha really gives amazing answers! This book is applicable to both boys and girls, and covers male issues too with regards to puberty.

The Boy and His Sandcastle: A Journey of Redemption is the raw, painful memoir of Zakaria Amara – a young man sentenced to life for his role in a foiled terrorist plot. After years of despair and isolation, he finally discovers the transformative power of words and finds the courage to reshape his destiny. Written during his years of incarceration, Zakaria Amara employs a distinctive blend of stories, essays, and poems to chronicle his journey from captivity to freedom, reflecting on his struggles, growth, and ultimate redemption.

Atlas al-Asma Allah Ul Husna 

Bright, colorful, and age-appropriate, each page introduces a Name of Allah, shares its meaning, and how we can connect to that Name on a personal level. The author also weaves in other Islamic concepts, important stories from the Qur’an, and breaks everything down in a very easy-to-understand way. Note: this book does mention some of the Sifaat (attributes of Allah) and refers to them as “names.”

Holiday

Ramadan: A Holy Month (Little Golden Book)

“Ramadan: A Holy Month” by Malik Amin does an excellent job explaining Ramadan to a young audience and ensuring to center Islam and worship as the core of it. Not once does the line “we fast to feel hungry like the poor” come up! Yay! Beautifully illustrated, with a diverse array of Muslim men, women, and children, this book is a must-have for classrooms and bookshelves for little ones.

Ramadan Kareem

“Ramadan Kareem” is really and truly the very essence of Ramadan faith and joy, brought to life with incredibly lively, hilarious, and touching illustrations. From the Ummah’s diversity and spotting the different flags on each page, to mischievous kitties everywhere, to little easter egg surprises, and most of all… the Eid page with Masjid al-Aqsa, giving us a glimpse of a truly joyous Eid in a free Palestine, inshaAllah.

An Eid Tale

This visually stunning board book shows toddlers all the joys of Eid! Little ones will enjoy looking at the siblings getting up on Eid morning, praying, putting on new clothes, taking their Eidi to get gifts, sharing with the homeless, the aunties doing henna, the uncles drinking chai as they make their way to the masjid to pray and celebrate. It is beautifully illustrated, with simple toddler aligning text, and is an absolute joy to read, spend time with and share.

Sami’s Special Gift

This sweet 32 page story, blends themes of loss, grief, giving, homelessness, Islam, Eid al Adha, and joy with simple early reader level text and beautiful illustrations.

Sami loves Eid and celebrating at the carnival with Dede, his grandfather, but Dede has passed away and no longer there to celebrate with them. Sami treasures his special Eid gift that reminds him of his grandfather, but when his family visits a homeless shelter to drop off meat, it gets Sami thinking what his life would be like if he lost his home and belongings. Sami has a big decision, and his Dede’s lessons remain close to his heart.

A Ramadan to Remember

Zain is a little boy whose family has moved away from their previous masjid-and-Islamic-school community, and while Ramadan is his favourite time of the year, he is struggling to feel the same sense of Ramadan feels he had before. This sweet story reflects many real-life experiences of Muslims who live in areas with few other Muslims, and the challenge of sharing and maintaining the Ramadan spirit with Muslims and non-Muslim neighbours alike!

Illustrations

My Olive Tree

In this simple, touching picture book about the healing power of a loving community, a girl’s grandpa and her neighbors help her grow an olive tree in a war-torn land. The crisp illustrations evoke the joy of a Palestinian child and her connection with her family and the olive trees they dearly love.

Noura’s Crescent Moon

It’s the 29th of Ramadan, Noura is attempting to fast for the first time, and she’s very excited about going moonsighting with her family. While the story could do with some work, the illustrations by Nabila Adani evoke nostalgic moonsighting memories, and will bring much joy to young readers.

The Mismatched Finjan

The illustrations by Fariza Dzatalin make this book a treat for the eyes! This story about a young girl who hears hurtful comments about her darker skin is vividly illustrated, drawing attention to the beautiful details on each page, as well as the lessons of courage and confidence to be learned.

What Fills Your Wings?

Layla can’t wait to leave for the masjid but everyone is taking too long! To distract her, her brother Yusuf takes her for a walk in the garden where they discover a butterfly coming out of its chrysalis. But it seems to be struggling and Layla wants to help it along: but should she? The illustrations by Nariman Emad are charming and unique – an important factor for Muslim kidlit!

Sister Friend

Ameena has felt invisible ever since going to her new school – but then there’s a new new student, Sundus, whose beautiful hijab signifies familiarity and comfort to Ameena. Too bad Ameena can’t figure out how to share this with Sundus! Shahrzad Maydani’s stunning watercolor-esque illustrations share the softness and tenderness of this sweet, moving story.

Tu Puedes: You Can Do It

Fatima Violeta loves thinking about what she wants to do when she grows up! This bilingual Spanish-English picture book beautifully illustrates Mexican culture, featuring Muslim characters!

Judges’ Choice and Sponsor’s Choice

Check back on January 17th to see our reveal for the Judges’ Choice and Sponsor’s Choice books this year!

Don’t forget to stay tuned for our announcement of the winners next week, inshaAllah!

[SPECIAL COUPON CODE: Use the coupon code “MBR” for 15% off all products ordered from Crescent Moon Bookstore!]

The post The Muslim Bookstagram Awards 2024: Meet the Finalists! appeared first on MuslimMatters.org.

[Note: This article makes some use of the administrative term “Xinjiang”, not in recognition of China’s claimed sovereignty but as an administrative description for a sprawling region. Uyghur activists often refer to this region as East Turkistan, a quite fair claim that this usage is in no way intended to contest: for purely descriptive purposes, the term Xinjiang is used when referring to China’s administrative structure]

In the first of this two-part series, we covered the rise and fall of the East Turkistan movement in the 1930s, a hectic period where the Turkic Muslim revolt fell prey both to internecine conflict as well as to the bludgeon of the Soviet Union. In this second part, we will trace the second, and far more controversial, “East Turkistan Republic”, one that was ironically supported and then hung out to dry by the same Soviet Union.

Imperial Sights and Local Aspirations

The intermediate years had not eased Turkic aspirations for their rights in East Turkistan, especially as China’s autonomous “Xinjiang” governor-general Sheng Shicai ruled with increasing oppression. Like his predecessors in Urumqi, he enjoyed and abused his power in what China considered its largest province. To a far greater extent than the 1930s, the 1940s would see this strategic region become the center of conflict between rival powers. Firstly, China’s American-backed Guomindang regime led by Chiang Kai-Shek had fought a long war against the communists led by Mao Zedong: both had interrupted this war to cooperate uneasily against an exceptionally brutal Japanese invasion that spanned most of the Second World War, but by 1941 their cooperation had run its course. In the same year, the Soviet Union joined the war against Japan, forming an equally uneasy coalition with the United States. Moscow had launched an unprecedented war against religion over the last two decades, but in order to mobilize people for the “Patriotic War” against Germany and Japan, they somewhat loosened their grip. For purposes of leverage, the same Soviets who had crushed the Turkic revolts of the 1930s were eager to exploit Turkic grievances against China’s Guomindang regime. The Soviets also allied with nearby Mongolia, with whom China had a border dispute, and this competition drew in many of the Hui Muslims such as the “Ma” clique whose militias dominated China’s north. However, Turkic activists mistrusted the Hui commanders based on the bitter experience in the 1930s.

Sheng Shicai had imitated Soviet brutality, especially against Muslims; he also copied the Soviet method of classifying Turks according to sub-ethnic groups, such as Uyghurs, Kazakhs, and Kirghiz, and it was partly in response that East Turkistan activists had insisted on the name “East Turkistan”, particularly because the region included more than simply Uyghurs. In the early 1940s, Sheng increasingly exhausted the patience of both the Soviets and Guomindang, and in 1944 he was dismissed. Only weeks later, in November 1944 a major Turkic revolt broke out: unlike the 1930s where revolt had taken place in the south, the 1940s revolt took place in “Xinjiang” ‘s largely Kazakh north along the Yili river valley.

A Dramatic Winter

The revolt was led by an uneasy partnership between Islamic leaders, such as scholars Alikhan Tur and Asim Hakim, and pro-Soviet leftists whom Moscow had recently dispatched to put pressure on the Guomindang regime of China. Although the revolt included important leaders of the “Islamic” camp such as the Kanat brothers Latifjan and Muhiuddin – who were sons of Abdulbaqi Sabit, the martyred premier of the first East Turkistan emirate – their importance progressively waned and they came to rely heavily on such Kazakh chieftains in the Altai region as Ali Rahim and Usman Batur, the latter a colorful veteran of a low-running insurgency in the region for years.

The leftist camp included Ahmedjan Qosimi, Saifuddin Azizi, Abdulkarim Abbas, and the military commander Ishaq Mura: they were also joined by Dalilkhan Shukurbayoghlu, a Kazakh chieftain who had been instructed in their ideology; by Zair Saudanov, who served as commissar for their army; and by the Russians Peter Alexanderov, Major-General Bolinov, Colonel Leskin, and Moskolov who assumed key military and security roles. Several commanders from this leftist camp had in fact fought with the Soviets against the first East Turkistan emirate, but now the Soviets found it expedient to set up a second such regime as a buffer force against China. Though they privately expressed contempt for the Islamic leaders, who with typically inaccuracy were dubbed “feudal reactionaries”, the leftists realized that in order to gain public support among Muslims they would have to let the “reactionaries” take the public face of the revolt. Yet the leftists’ own propaganda displayed their real sympathies: one tract blatantly whitewashed Soviet misrule in Central Asia and compared Soviet links to Turks to that of a mother with her newborn child – a comparison that no honest appraisal of the past decade could have made with a straight face.

The revolt quickly captured most of Yili’s main city Kulja, bottling the town’s remaining garrison, led by Du Defu, in its temple over a freezing winter. When in midwinter Du finally attempted to break out and make for the faraway garrison town Jinghe, his force was cut to ribbons: only a fifth of the original five thousand soldiers survived. Reinforcement attempts sent by Li Tiejun from Jinghe were constantly batted off by both the Russian commanders and the Kazakh chieftains, who routed thousands of reinforcement soldiers in the mountains in February 1945. A break ensued as this new East Turkistan regime, based in and thus often named after the Yili river valley, consolidated while internationally, the Guomindang regime of China, backed by the United States, negotiated with the Soviets as the Second World War drew to a close. In the summer of 1945 battle was rejoined: the Kazakh chieftains captured the Altai district of Ashan in full, the key mountain town Tarbagatai was taken, a southern advance by Abbas and Ishaq assisted by Soviet airpower, and the regime’s remaining northern strongholds at Jinghe and Wusu surrounded.

Compromise and its Camps

Alikhan Tur, the titular emir of the second East Turkistan emirate who disappeared after refusing to compromise his principles in 1946. (Source: GetArchive.net)

Then, pursuant to Soviet wishes, the advance suddenly stopped at the Manas River in the autumn 1945 and negotiations began with the Guomindang general Zhang Zhizhong. He was unusual in that he viewed the only way to retain control of “Xinjiang” to be a more conciliatory policy with greater Muslim and Turkic representation, as well as friendly links with the Soviets. The negotiations lasted months until the summer of 1946, but they greatly disturbed East Turkistan emir Alikhan Tur who had hoped to liberate the entire Turkic region rather than come to such a compromise: in turn, the pro-Soviet leftists in Yili lashed out at him and castigated him as a “reactionary”. When at the summer’s end Alikhan suddenly vanished without trace, the leftists speculated that he must have gone to the Soviet Union for medical treatment. In fact he was probably “liquidated” by the Soviets, a likelihood not lost on his successor Asim, who avoided antagonizing the leftists.

The negotiations resulted in a coalition government for “Xinjiang” led by Zhang Zhizhong, with the northern Yili valley remaining a largely autonomous region: they planned elections to make “Xinjiang” more representative and steadily water down the historical Han overrepresentation in government. Governor-general Zhang and his advisor Liu Mengchan were flanked by the Turkic leftists Qosimi and Burhan Shahidi – a supporter of the 1934 Soviet invasion. Other leftists included Abbas, Azizi, Dalilkhan, and Ishaq, but Zhang also brought in Muslims who opposed the Soviets and instead sided with the Guomindang as a preferable alternative.

They included the Turkic nationalist Masud Sabri, whose nephew Rahimjan was actually a negotiator for the Yili rebels but who himself was seen by the leftists as a “reactionary”: he became inspector-general. This camp also included Amin Bughra, who had led the first East Turkistan emirate, and Isa Alptekin, who had opposed it; Yulbars Khan, a veteran of the 1930s revolt at Kumul; and Jalaluddin Wang, a Hui merchant who had financed the 1930s revolt; and Amin’s wife Emina Baigum. It also included a number of Kazakhs – including Liu’s deputy Salis Emreoghlu and provincial treasurer Janimkhan Talaobayoghlu; Urumqi sheriff Khadija Kadvan and her husband Ailan Wang at Altai. Salis and Janimkhan had helped negotiate with the Kazakh chieftains in Altai. A Hui Muslim preacher, Ma Liangjun, was given honourary privileges, and there was some effort to end Han soldiers’ depredations toward Muslims – for example, a ban would be placed on unIslamic marriages between Muslim women and Han men in Kashgar.

However this coalition was inherently unstable: the majority of Zhizhong’s year in Urumqi (1946-47) was spent in tussles between leftist and rightist Muslims, each of whom appealed for the others’ dismissal. While the leftists were backed by the Soviets, ironically the rightists were partly supported by Guomindang corps commander Song Xilian, who himself disliked the Muslims but feared that the leftists would act as a “fifth column” against China to space out Han from positions of power. In February 1947 Song put Urumqi under emergency rule after protests escalated into ethnic violence.

In the south, Kashgar commander Yang Deliang – a Han general who had converted to Islam – incited protests against leftist sheriff Abdulkarim Maksum. In the east Turfan’s leftist sheriff, Abdurrahman Muhiti, and Uyghur activist Namanjan Khan led protests that allegedly escalated into revolt before the army violently cracked down.

In the north, Kazakh chieftains Usman Batur and Ali Rahim launched a revolt, claiming to fight Soviet tutelage, against the leftists alongside whom they had formerly fought in 1944-45. In the summer of 1947 Usman, along with Hui generals Ma Chengxian of the famous “Ma family” and Habibullah Youwen, raided the Baytash Boghd region on the border of Mongolia. The Soviets had long supported Mongolia’s territorial dispute with China, and so this was treated as an international incident backed by China’s Guomindang regime.

His support for Guomindang as a counterweight to the communists made “Xinjiang”‘s first Turkic governor-general, Masud Sabri, a target of the leftists. (Source: Centre for Uyghur Studies)

By this point a harried Zhizhong had resigned in favor of Masud, on whom Qosimi and the other leftists now trained their gunsights, forcing him to rely more and more on an army whose prestige was crumbling. In early 1949 Masud was replaced, to the rightists’ dismay, with Tatar leftist Burhan Shahidi: this coincided with the Guomindang collapse in China. Over the course of 1949 Mao Zedong’s communists routed Guomindang forces throughout China, including many of the Hui troops who had led it in the north. Many generals, including former Xinjiang governor-general Zhizhong and Hui commander Youwen, ended up defecting to the communists. At this early stage, Mao had won over much of China’s countryside, and unlike the Guomindang, he promised to give autonomy and respect minority rights. When a plane crash in the summer of 1949 killed Qosimi, Abbas, Ishaq, and Dalilkhan, it left Xinjiang governor-general Shahidi and Yili emir Azizi as the leading leftist Turks, and they had no hesitation in welcoming Mao’s vanguard that autumn. The second “East Turkistan” emirate, always a plaything between rival international powers, thus faded with a whimper.

Aftermath and Lessons

In spite of Shahidi and Azizi’s confidence in communist solidarity, by the mid-1950s Mao’s China was beginning to extend its control and the promised autonomy soon became a thing of the past. Instead, the Turkic leftists were left as simpering puppets for an increasingly brutal regime, whose Han commander Wang Zhen viewed Uyghurs in particular as natural troublemakers and intensified the worst practices of the past. Only in the 1980s, with some Pakistani mediation, did China permit “Xinjiang”’s Muslims to return to the Islamic pilgrimage, but by the late 1990s calls for independence or autonomy resumed, as did a very low-level insurgency that consisted of occasional knife attacks, and China again increasingly cracked down – a process that reached a terrifying extent in 2016 when the communist party put virtually the entire Uyghur people under tightly surveilled “re-education” camps to drain them of their supposed radicalization. In fact, the “East Turkistan Independence Movement” never had much of a presence at all within its homeland, and has largely been restricted to faraway battlefields such as Afghanistan and Syria.

But if the leftist alliance had failed, rightist prospects had hardly been more promising. The Guomindang regime had been expelled by the communists to Taiwan, whereas an American vassal it continued to stake its claim to China. Various Muslim commanders including Yulbars Khan, Usman Batur, and many Hui generals joined Guomindang ranks and, with American support, led an insurgency against the new communist regime till many of them were killed in battle. Unlike Yulbars, Isa Alptekin and Amin Bughra tried to persuade the Guomindang regime in Taiwan to give up its claim to “Xinjiang”: when this failed, the pair instead traveled to Turkiye where they would continue to advocate for East Turkistan’s independence. Alptekin, who had opposed both the first and second East Turkistan emirates, now fervently argued for East Turkistan’s complete independence: after he passed away, his son Erkin set up an “exile government” of sorts, the World Uyghur Congress, at the United States with considerable American support in 2004. The political trajectories of such exile leaders mean that their impact on the ground among Uyghurs and other Turkic groups is limited.

There are many lessons that can be learned from the short-lived East Turkistan Republics of the 1930s and 1940s. Perhaps most notably, its leaders too often failed to honor their Islamic rhetoric and instead engaged in bitter internecine conflict: whether between Turks and Hui in the 1930s or between rightists and leftists in the 1940s. Secondly, its strategic location meant that self-interested foreign powers were never far away: especially revealing is the cynical role of the Soviet Union, who crushed the first emirate in the 1930s, and then adopted the role of the second emirate’s “mother” in the 1940s only to discard it when it outlived its use. Such uncomfortable alliances, with all the contradictions they entailed, were only made necessary because of the remoteness of this eastern corner of Central Asia. Today, in an age of expanded communications and potential awareness, the people of East Turkistan need greater solidarity from Muslims: it is only through such shared interests, through principled solidarity and faith in Allah , that both oppression from Beijing and abuse by self-interested foreign empires can be avoided.

 

Related:

– Top Books To Read On Uyghur Cause

– Uyghurs In East Turkestan Face Forced Starvation

The post Calamity In Kashgar [Part II]: The Rise And Betrayal Of The Second East Turkistan Republic appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~28 minutes

Learning Objectives

• Understand the Five Categories of Tahara:
  • Identify and describe the five categories of purification in Islam: external, limbs, heart, mind, and holistic.
• Explain the Importance of Tahara:
  • Articulate the significance of each type of Tahara and how they contribute to spiritual and physical well-being.
• Practice Proper Hygiene as Part of Tahara:
  • Recognize the Islamic practices for personal hygiene, such as washing the body, hair care, dental hygiene, and trimming nails, and their religious significance.
• Discuss the Concept of Sunan al-Fitra:
  • Define Sunan al-Fitra and list the natural practices included in this concept.
• Interpret the Hadith on Fighting in Islam:
  • Understand the historical context of the hadith that discusses fighting until the declaration of faith, and clarify its intended meaning.
• Apply the Hadith to Modern Contexts:
  • Analyze how the teachings of the hadith should be understood and applied in modern times, emphasizing peaceful propagation and education of Islam.
• Embody Holistic Purification (Tahara tul Jawhar):
  • Develop personal and spiritual practices that align with the concept of holistic purification, seeing the world through the attributes of Allah.
• Reflect on the Role of the Hereafter in Daily Actions:
  • Explore the significance of remembering the hereafter in daily practices of cleanliness, such as the metaphor of the heat of a bath reminding one of the Day of Judgment.

Class Summary

In Islam, purification (Tahara) and the context of religious obligations are integral to spiritual and physical well-being. This post explores the five levels of purification and clarifies the historical and spiritual context of certain teachings in Islam, including the concept of fighting for the faith.

The Five Categories of Tahara (Purification)

Purification in Islam is not limited to physical cleanliness; it encompasses various aspects of life. Imam Ibn Qudamah, following the tradition of Islamic scholarship, categorized Tahara into five distinct types:

1. External Purification (Tahara tul Hiss): This refers to the physical purification of the body, such as washing hands, feet, and face, and removing impurities.
2. Purification of the Limbs (Tahara tul Jawarih): This involves purifying one’s actions, ensuring that our deeds align with what is pleasing to Allah.
3. Purification of the Heart (Tahara tul Qalb): The heart must be cleansed of ill intentions, envy, grudges, and other negative emotions to maintain a pure connection with Allah.
4. Purification of the Mind (Tahara tul Khatar): Achieving mental purity means training the mind to focus only on thoughts that are pleasing to Allah. This requires consistent effort and self-discipline.
5. Holistic Purification (Tahara tul Jawhar): This level combines all forms of purification, allowing one to see and reflect on the universe through the lens of Allah’s attributes. It’s the pinnacle of spiritual awareness.

Practical Aspects of Purification

The practice of Tahara includes personal hygiene and cleanliness. The importance of washing the body, combing and oiling the hair, using miswak (tooth-cleaning stick), and keeping nails and knuckles clean is emphasized. In Islam, these practices are not just about cleanliness but are acts of worship and adherence to the Sunnah (teachings of the Prophet Muhammad, peace be upon him).

The discussion extends to practices like trimming the mustache, plucking underarm hair, shaving the pubic area, and dyeing gray hair. These practices, termed as Sunan al-Fitra, are considered natural and recommended in Islam.

The Context of Fighting in Islam Understanding Hadith Number Eight

The discussion then moves to Hadith number eight from al-Arba’een an-Nawawiyyah, which states: “I have been commanded to fight people until they witness that there is no god but Allah and that Muhammad is the Messenger of Allah, establish the prayer, and pay the zakah.” This hadith is often misunderstood, especially in modern times.

Clarifying Its Meaning

The hadith’s context refers primarily to the Prophet’s time, particularly in the Arabian Peninsula, where the pagan Arabs were already at war with Islam. The “fighting” mentioned was meant to establish peace and the rule of Islam, not to impose Islam forcibly. It aligns with the Quranic principle: “There is no compulsion in religion” (Surah Al-Baqarah, 2:256). The aim was to protect life and property and ensure that Islamic obligations were practiced.

The hadith also emphasizes that saying “There is no god but Allah” is the bare minimum to be accepted as a Muslim. Further teachings, such as prayer and zakah, would be gradually taught and practiced. This principle serves to highlight the process of religious education rather than immediate enforcement.

Modern Application

In today’s context, these teachings are not applied on an individual level without the presence of an established Islamic governance. Instead, they serve as guidelines for community reform, education, and spiritual growth. The post emphasizes that the hadith should not be used to justify forced conversion or violence but should be seen as part of a historical context with its specific conditions.

Conclusion

Purification in Islam (Tahara) goes beyond physical cleanliness; it extends to actions, thoughts, and spiritual awareness. Similarly, the principles around fighting for Islam are tied to historical and spiritual contexts that emphasize peace, education, and gradual implementation of faith. By understanding these aspects, Muslims can strive for personal and communal purity while applying religious teachings with wisdom and context-appropriate guidance.

May Allah (SWT) make us among those who listen to the teachings and follow the best of them, purifying us inside and out.

Full Transcript The Five Categories of Tahara (Purification)

In our discussion, we are covering the subject of Tahara, the book on purification, and the secrets of purification and Salah. Before we start reading from our text today, I want to remind myself and everyone about the meaning of Taharaitself. Imam Ibn Qudamah, following in the footsteps of Imam Al-Ghazali, mentioned Tahara in different categories.

So, in the book, we have different categories for Tahara. We add the next one as well to make them five. Let’s see if you still remember these categories.

1. External Purification (Tahara tul Hiss)

What is the first one? Tahara of what? Come on, Najmaa, help me out over here. Tahara of what? What do we call that? The external one, which we call Tahara tul Hiss. The external one, right? It means the purification of the body—your hands, your feet, your face, and so on.

So, that’s the first thing. And you purify that from what? From Najasat—what is Najas—what is considered impure, and also what is considered filthy or dirty. That’s the first category.

2. Purification of the Limbs (Tahara tul Jawarih)

The second category, Tahara of what? Tahara tul? Before the heart, there’s something else.

Al-Jawarih—the limbs—from what? From As-Sayyiat, from sins. You purify your deeds, basically. So, your eyes don’t look except at what is pleasing to Allah (SWT). Your hands do only what is pleasing to Allah (SWT). Your tongue doesn’t pronounce anything but what is pleasing to Allah (SWT). So, you’re purifying your deeds right now.

3. Purification of the Heart (Tahara tul Qalb)

Number three, the third category, what is it? The Tahara of the heart. You purify your heart from what? From any ill feelings, any ill intentions, from hasad, from envy, from jealousy, from grudges. You purify your heart from all of this because the heart is important. Once it’s clear, the body will listen to it and follow what’s in the heart.

4. Purification of the Mind (Tahara tul Khatar)

Now, the fourth category—which was mentioned—is the Tahara of the mind, Tahara tul Khatar. From what? So that nothing crosses your mind except that which is most pleasing to Allah (SWT). How can you even get to that level? It requires a lot of hard work, a lot of exercise, a lot of training. You train yourself, you train your nafs regularly until it becomes so comfortable in thinking only what is most pleasing to Allah (SWT). Nothing crosses the mind except something that’s pleasing to Allah (SWT).

5. Holistic Purification (Tahara tul Jawhar)

Now, the fifth category is the Tahara tul Jawhar, the essence. What does that exactly mean? Holistically, all this Taharacombined makes you a spiritual person in that you see nothing in this universe, in this world, except what is pleasing to Allah (SWT). You see the beautiful names and attributes of Allah in every single action around you. Whether it’s something good or something destructive, you still see the amazing attributes of Allah (SWT). That is something that is at the highest level of spirituality.

Purifying the External: Personal Hygiene

So, inshallah, we’re going to continue now from where Imam Ibn Qudamah left off, which is Section 2 on purifying the external. That’s on page forty-one.

When purifying the external with respect to removing waste, one should know that waste is of two types: removable dirt, like what gathers in the hair. It is recommended to wash the hair, then comb and oil it to remove its scuffliness. Similarly, it is recommended to remove dirt from the ears and the nose. One is encouraged to use the siwak and rinse his mouth to remove the yellowness of the teeth and tongue.

He should also wash his knuckles and the dirt that gathers around his body because of sweat and road dust. All of this is removed by the ritual of bathing.

On General Hygiene and Cleanliness

So, let’s go back again to what he mentioned. What is the first thing that comes to your mind when you hear someone like Imam Ibn Qudamah speaking about these things? Does it make you think about how perfect our deen is? Many of these principles are being taught today as the basics of hygiene. You remember COVID-19? What happened with COVID-19? What did they ask you to do? Wash your hands. Wash your hands for twenty seconds every day if you can, every time you touch something. SubhanAllah. They also tell you in regard to allergies and asthma to always rinse your nose and keep your sinuses clean. All these things have been discovered today in science, but our deen has already prescribed them for us as part of our practice.

Removing Dirt and Keeping Clean

He says rahimahullah, izaratul fadalat naw’an—with respect to removing waste, there are two types. One is called dirt, and then he mentions particles. In terms of removing dirt, he says anything that requires washing, it’s important that you do so.

He gives an example here: things that gather in your hair. Like what? When you play outside—you don’t have to play outside in the summer here in Texas—just walk in the sun, and suddenly you start feeling sweaty, and your head starts itching. How can you clean your hair and head? Wash it. Wash it with water. He says, yustahabbu tanzeefu bil ghusl, so you wash your hair and your head.

He mentions three things here: wash it with water, then take care of it. What does that mean? Take care of your hair. He said two things after that: tarjeel and tadheen. What’s the difference between tarjeel and tadheen? Tarjeel means to comb your hair, which means to take care of it, keep it tidy and nice. Tadheen is using oil, for example, or anything that makes it shiny and clear. And that’s a sunnah of the Prophet (SAW) to do that.

Sunnah of Caring for Hair

He said, sallallahu alayhi wa sallam: “Man kana lahu sha’arun fal yukrim”—Whoever has hair, if you grow long hair—this is for both men and women—fal yukrim, which means take care of it. Take care of your hair; don’t let it be disheveled all over the place. Some people nowadays, unfortunately, think that leaving their hair wild is a sign of humbleness and humility. That you’re just a very humble person. No, it’s not. It’s not even right. Make sure you keep it calm and well.

Using Oils and Creams for Hair

Now, in regard to using oil or creams, the Prophet (SAW) said: “Naha an yatarajja arrajulu illa ghibban”—Do not do it too frequently, which means don’t do it every single day. Every other day is okay. Every now and then is okay.

Does that include the beard for men? The answer is yes, absolutely. You use that. Make sure you look nice and stay clean. The Prophet (SAW) is recommending that you take care of your hair. Whatever collects in the nose and ears, clean that. Every time you take a shower, do that. Every time you make wudu, make sure you clean your ears and nose. How do you do that? When it comes to wudu, use the tip of your fingers. Go through the earlobes completely to remove all the dirt. And when it comes to cleaning your nose, make sure you breathe some water in and blow that out to clear your sinuses. If you do that regularly, you’re not going to have any troubles. So, it is sunnah that we always stay clean.

Dental Hygiene and the Use of Miswak

Then he talked about dental hygiene. Make sure you rinse your mouth clean regularly and use miswak. Nowadays, in place of miswak, we use a toothbrush and other modern things, and it’s okay.

Now, is it okay to use gum as a modern miswak? If it’s approved by the dental association, why not? Actually, it should be okay because the purpose is not really about using a specific thing to clean your mouth. As long as you use a tool that serves dental hygiene.

Some of our ulama, to the extent, say that because the Prophet (SAW) said: “If it wasn’t a hardship on my ummah, I would have ordered them to use miswak with every wudu or every salah.” Some of the ulama say if you don’t have miswak when making wudu, and you still want to do the sunnah of siwak while making wudu, what do you do? Use your finger. Obviously, assuming your finger is rough. Don’t realize in the 21st century, our fingers are, mashaAllah, very soft. They’re not going to do anything. Therefore, some ulama say if it’s soft, wrap a tissue around it and rub your teeth with that.

The whole idea is how much emphasis there is in the books of fiqh among our scholars on dental hygiene, on how to keep yourself always clean and healthy. SubhanAllah, to that level. Whether you use a miswak, a toothbrush, or your finger, it doesn’t matter as long as you keep it clean, inshaAllah.

Cleaning the Knuckles

Then he mentions cleaning the knuckles. Now, that’s interesting. Who even thinks about removing dirt from your knuckles? Where do you hear about caring for your knuckles? I understand the nose, the ears, the mouth, and so on. But the knuckles? Who even looks at your knuckles? When was the last time you even did that yourself, man? SubhanAllah, there’s a sunnah in it. And that’s why in wudu, the ulama say you need to roughen your knuckles a little bit with your fingers to make sure they stay clean as you perform wudu regularly. Because, if you don’t clean them, they will collect dirt and harmful matters.

Especially when you put your hand in food and eat with it. Can you imagine what it could lead to for yourself and others? So, it’s extremely important to do all this type of cleaning as mentioned here. However, all of this can be taken care of if you do what? Take a shower. Bil ghusl. Taking a shower regularly. I want to emphasize this specifically for us Texans. In the summer, it’s extremely, extremely important to take a shower regularly. If you need to take a shower ten times a day, do it—without extravagance, of course, and don’t waste too much water. But it is extremely important to take a shower before coming to the masjid and jama’ah. Are we clear on this?

Using Public Baths and Turkish Hammams

The author Ibn Qudamah says going to the hot bath is fine as it removes the filth more effectively. A number of the companions of Allah’s Messenger (SAW) did so. However, one must make sure that others do not gaze at his nakedness or touch it, and that when he feels the heat, he should remind himself of the heat of Hell.

Let’s stop here for a moment. What is he talking about here? Is it the public bath? What do we call that? The Turkish hammam, right? He’s speaking about the Turkish hammams here. He says it’s okay to enter these public baths because, back in the day, these baths were extremely popular and were all over the community. In big cities like Baghdad, Damascus, and every major city in Muslim lands, they had these public baths. They used to have them for both men and women sometimes, but mostly for men. They would go there, have hot water, scrub all the dirt, and get refreshed and clean.

A lot of these baths still exist today, even in our society here in this country. There are some here in Dallas too. Every now and then, it’s okay for people to do that, he says. He mentions it was reported that some of the companions did that. When did they do that? When they traveled to Ash-Sham (the Levant). When the companions traveled between Medina and Ash-Sham, Ash-Sham used to be a Roman area, and they had these Roman baths, which is where the Turkish hammamoriginated.

However, he says if you go to these public baths, make sure to watch your sight and cover your awrah because there’s a big chance of being exposed due to a lack of attention or by accident. People need to watch their sight and cover their awrah as well. That’s extremely important.

Remembering the Hereafter When Feeling Heat

Then he said something here: qal wa yanbaghi lil-dakhili ilayhi ayatadhakkara bi harrati harra an-nar. He says, for a believer, whenever you enter and see the steam, feel the heat, touch the hot water, and that water touches your body, you need to remember the Day of Judgment. He says, remember Hell. Now, it may not be the best moment to think about it, but he says it’s important that a believer remembers Hellfire when they feel the warmth of that water.

Why? He’s going to explain why this is a good idea. This is because a believer’s thoughts are always engaged in the matters of this world in a way that reminds him of what is in the afterlife. A believer is occupied with the afterlife, and every vessel flows over with that which it holds.

A Believer’s Reflection on the World

What does that mean? If you are a believer, and your thoughts are always on the Akhirah, eventually, it’s going to show in your reflections. If you only think of Allah (SWT), His pleasure, and His wrath, everything in this dunya will remind you of it.

He gave some examples. Do you not see that if a draper, carpenter, builder, and weaver all enter a house, the draper would gaze at the furniture and think about its price; the weaver would look at the fabrics of the garments; the carpenter would evaluate the ceiling, and the builder would look at the walls. This is how a believer is. When he sees darkness, he remembers the grave. If he hears a frightening sound, he remembers the blowing of the horn. Upon seeing bliss, he remembers the bliss of Paradise, Na’im al-Jannah. Upon seeing torment, he remembers Hell.

As you can see, he gives an example. If a carpenter enters a house, what catches his eye? All the woodwork in the house. He looks at the furniture, cabinets, and other wooden things and starts evaluating them. If a tailor sees you wearing something, they’ll start touching your sleeves and clothes to see how well-done or valuable they are. That’s human nature.

Even our ulama say two people don’t benefit from two things: the qari of the Qur’an doesn’t benefit from the salah behind an imam. Why? Because while listening to the imam reciting, the qari focuses on whether the imam recited too long or too short, whether he pronounced properly or made mistakes. So, they end up worrying about the tajweed instead of benefitting from the recitation. Similarly, an Arabic teacher doesn’t benefit from a khatib‘s Arabic speech because he focuses on the grammar instead of the content.

That’s natural for us. The example of the believer is that if your heart and mind are always filled with thoughts of the Akhirah, everything in this dunya will remind you of it. If you see darkness, the first thing that crosses your mind is the darkness of the grave. If you see bliss in this world, you think of the bliss of Paradise. You say, “This is so good; how is Jannah going to look like?” For example, in summer, people want to travel to see beautiful things—Yosemite, Banff in Canada, and other places. When a believer stands in front of these beautiful things, they wonder how Jannah will look compared to this dunya.

If you walk in the streets and smell barbeque, it’s probably you; your skin is sizzling in the Texas summer heat. When you start feeling the heat, it should remind you of Hell. Qul naru jahannam ashaddu harra. It reminds you that Hell is even hotter. May Allah protect us.

A believer always sees this dunya as a reflection of what they have in their heart. If your heart is full of the matters of the Akhirah, you will always reflect on the Akhirah. That’s what Imam Ibn Qudamah is trying to explain to us.

Prohibition of Entering Public Baths During Certain Times

He goes on: “It is disliked to enter a hot bath if the time of sunset prayer is close or between it and the evening prayer, for these are the times when the devils spread out.” The translation says “hot bath,” but it’s not really a hot bath. He talks about the hammam—the Turkish bath. Don’t go there before sunset or between Maghrib and Isha. In Arabic, the text says al-isha’an or al-isha’ayn. In Arabic, when two things are frequently used together, we use one of them to indicate both. For example, dhuhr and asr are called dhuhran. Dates and water are called aswadan because dates are usually dark. The sun and the moon are called qamaran in Arabic. Similarly, Maghrib and Isha are called isha’an.

He says, “Don’t go to the public bath before sunset or between Maghrib and Isha because that’s when the devils spread out, and you need to guard yourself.” This recommendation is not a prohibition. It’s disliked to go during that time, but it’s not haram.

Removing Waste: Hair, Nails, and Other Areas

Now, the second part: removing waste like cutting the mustache, plucking the armpits, shaving the pubic region, and clipping the nails. Let’s talk about this first. There is a hadith where the Prophet (SAW) called them sunan al-fitra. The Prophet (SAW) said: “Sunan al-fitra khams.” There are five things considered natural sunnah, like there’s no need for religious instruction to observe these good habits. What are they? He says, “Trim the mustache.” It means that the mustache should be trimmed so that it doesn’t fall on the upper lip. Once it starts falling on the upper lip, you need to cut it.

Hair Removal and Cleanliness

Can I keep it thick? Yes, as long as it doesn’t cover the upper lip. That’s the meaning of trimming the mustache. There is another narration: haffu sharb, which means to trim it almost completely, but not shave it entirely. The point is to ensure it doesn’t fall on the upper lip.

The second thing mentioned is natful ibk, which means plucking underarms. Alhamdulillah, we now have machines and other methods for this. It is extremely important to do so. I want to emphasize this because, unfortunately, some cultures—here in America too—believe in living a “natural life,” thinking that if God didn’t want you to have hair, He wouldn’t let it grow there. So, they don’t trim anything, leading to long underarm hair. When you get sweaty, bacteria grows there, and it starts smelling really nasty. I don’t want anyone in this community to fall into this trap. Your underarms should always be clean. Shave it every time you shower. Shaving every single day is fine. Some people argue it’s part of the Sunnah al-Fitra to do it once every forty days. No, you can’t wait that long. Keep it always clean.

The word says “pluck,” but now we use razors to clean every day. That is fine.

Next, he says: al-ana, which means to shave the pubic area around the private part for both men and women. Make sure to keep it clean by shaving it completely. What about using chemicals? If they’re not harmful to the body, it’s okay. What about using lasers? Using lasers is disputable because some ulama consider it as fire, which might exclude you from the seventy thousand who enter Jannah without punishment. But it’s not haram; it’s just considered part of using fire.

Cutting Nails and Trimming the Beard

Also, the fingernails—you need to cut them regularly and keep them clean, both toes and fingers. The Prophet (SAW) recommends doing this regularly.

For the men, regarding the beard, the sunnah is to grow a beard. The Prophet (SAW) did not mention how long to keep it but said to grow it. If you decide to trim your beard or mustache, make sure to clean up after yourself. Part of the sunnah is to keep everything clean around you, even when trimming.

Dyeing Gray Hair

It is disliked to pluck gray hair, while dyeing it is recommended. So, what do you do with those salt-and-pepper hairs? I remember when I was younger, and there were just one or two gray hairs, my kids would pull them out whenever they saw one. They thought it was a thread! Now, I think they’re starting to pluck out the black ones instead.

There are narrations, though not all of them are authentic, regarding the prohibition of plucking gray hairs because they are a sign of maturity. The Prophet (SAW) sometimes praised those who grow gray in Islam. If your beard becomes gray in Islam, or your hair grows gray in Islam, it’s like an honor to grow old in Islam. Alhamdulillah, it’s a blessing.

Then, it’s recommended to dye the hair. What kind of dye? There are many opinions on this matter. The Prophet (SAW) forbade using the black color—pitch black, basically. However, was that because it was black, or was it simply the most common color among the Arabs back then?

When the Prophet (SAW) saw the father of Abu Bakr as-Siddiq during the conquest of Mecca, his head was all white, like a cauliflower. The Prophet (SAW) said, “Change this and avoid black.” Some scholars interpret this strictly, saying that only black is prohibited. This means you can dye it brown, blonde, or even gray if you prefer.

Others argue that the prohibition on black is because it was the standard color of the time, and that other natural colors should also be avoided if they deceive others into thinking you are younger than you are. So, they suggest avoiding any color that would restore your youthful appearance.

What about using henna? Does it have to be henna? The answer is no. You can use any product as long as it is not harmful to the body or the skin.

The other levels of purity will be discussed in books on spiritual growth and the purification of the soul, inshaAllah. And that is what we will be covering in the future. Next time, when we come back, we will be discussing the subject of Salah. What are the inner secrets of Salah? May Allah (SWT) make us among those who listen to the speech and follow the best of it and purify us inside and out.

Hadith Number Eight: Fighting for Islam

The author switches to a new topic at this point:

Tonight, we will be discussing Hadith number eight from al-Arba’een an-Nawawiyyah by Imam Sharh Ibn Rajab (RA). The Hadith is narrated by Ibn Umar (RA): The Messenger of Allah (SAW) said, “I have been commanded to fight people until they witness that there is no god but Allah and that Muhammad is the Messenger of Allah, establish the prayer, and pay the zakah. Then, if they do that, they have protected their blood and their property from me, except for the right of Islam, and their reckoning is up to Allah.” (Bukhari and Muslim)

This hadith is extremely important right now, especially in our time, because it has been misused and misunderstood by many, including Islamophobes and others, to claim that Islam is about fighting people. Others say there is a reason why the Prophet (SAW) said what he said.

Context and Interpretation of the Hadith

The Prophet (SAW) said, “I have been ordered to fight people until they bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah.” How do we translate the meaning of fighting people? Who are these people? Is this instruction limited to the time of the Sahabah, or does it extend to our time? And if so, how do we understand the concept of this fighting?

The Prophet (SAW) said, “Until they bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah, establish Salah, and pay zakah.” If they do that, they have protected their blood and property from me, except by the right of Islam. What does that mean? It means their rights within Islam, such as paying zakah. If someone does not pay zakah, should we fight them to pay it? If someone commits murder, do we have the right to retaliate for that crime? These are the meanings of haqq al-Islam. If they have committed something haram in this world and run away with it without being punished, does that mean they are free of accountability? No. Their reckoning is still with Allah (SWT).

Reconciling Different Narrations

Imam Ibn Rajab (RA) explains that this hadith has multiple narrations. Some of these exclude Salah and zakah. For instance, some narrations state that if they say, “There is no god but Allah,” that is sufficient to protect their life and wealth. How do we reconcile these narrations?

He explains that the Prophet (SAW) accepted just the two shahadahs from everyone who came to him, and that was sufficient to regard them as Muslims. He did not stipulate that they must immediately pray or pay zakah. For example, the story of Usama bin Zayd (RA): When he was on a battlefield and chased after a man, just as he was about to kill him, the man said, “There is no god but Allah.” Usama still killed him, believing the man was saying it just to save his life. When the Prophet (SAW) heard what happened, he was extremely angry. The Prophet (SAW) said, “Did you open his heart to see if he was sincere or not?” From this, Ibn Rajab (RA) argues that saying “There is no god but Allah” was enough for the Prophet (SAW) to accept a person as Muslim.

However, in our time, things are different. Before someone can say, “There is no god but Allah,” do they even know what it means? Many people today who pronounce the shahadah might not understand its meaning. It is extremely important to ensure they know what Islam entails before they declare the shahadah. If someone comes to you and says, “I want to become Muslim,” do you refuse them? Absolutely not. We do not refuse anyone who wants to declare the shahadah.

If someone comes with a condition—such as, “I want to be Muslim, but I cannot quit drinking”—what do you tell this person? You tell them, “Say the shahadah first, and then we can discuss the drinking issue.” If someone says, “I want to become Muslim, but I have a boyfriend,” do you accept them on that condition? Imam Ibn Rajab (RA) says that the Prophet (SAW) accepted Islam from a tribe that stipulated they would not have to pay zakah or fight in jihad. The Prophet (SAW) said, “They will pay the zakah, and they will fight in jihad.” The stipulation was null once they became Muslim.

Acceptance of Islam With Invalid Conditions

Imam Ahmad (RA) says the acceptance of Islam can be sound with an unacceptable precondition, but the person is then required to fulfill all the judgments and rulings of Islam. He cites an example where a man wanted to pray two prayers instead of five, and the Prophet (SAW) initially accepted his conversion, knowing that he would eventually learn and follow all Islamic teachings.

The principle here is that you can accept Islam from someone with an invalid condition. However, you do not accept the condition itself as part of Islam. You guide them to understanding that their condition is not valid in Islam.

In cases where a group of people collectively decide not to practice any pillars of Islam, like an entire town refusing to pray or give zakah, scholars say they may be fought against to uphold the practice of Islam. This is different from individuals. The application of such rules depends on the context of a Muslim society with an Islamic government, something that does not currently exist purely anywhere in the world. In our time, these principles guide community education and reform rather than physical enforcement.

Contextualizing Fighting in Islam

The Prophet (SAW) was both a messenger of mercy and one who came with a sword. However, his use of force was balanced and contextual. This hadith must be understood in its historical context, where the Arabian Peninsula was already at war with him. Fighting was to establish peace, not to impose Islam on unwilling hearts. Therefore, while fighting against people for Islam was an order in specific contexts, the ayah La ikraha fi al-deen (“There is no compulsion in religion”) abrogates the idea of forced conversion. The primary goal is the spread of dawah and the peaceful establishment of Islam.

Disputes on Individual Punishments and Modern Context

As for killing a single individual who refuses any of the obligations like prayer or zakah, most scholars believe that someone who refuses to pray should be fought against. This is the position of Malik, Ash-Shafi’i, Ahmad, Abu Ubaid, and others. However, there is something called istitabah, which is the process of bringing the individual to court, debating with them, advising them, giving them nasiha, and giving them time to correct their behavior before taking further action.

Now, some might say, “What kind of rule is this?” It’s important to understand that these rules were valid during that time and might be applicable when there is a properly established Islamic state. However, you cannot apply this rule now in a society that does not follow Islamic governance. Today, in most parts of the Muslim world, governments do not rule purely by Shariah. As a result, this rule is not applied on an individual level. It is left to Allah (SWT).

Even though there were times when Islamic states existed, how many people were killed because they didn’t pray? It wasn’t common to apply this rule individually; it was more of a collective rule. The focus was more on community behavior rather than individual punishment. Therefore, this principle is mainly for situations where an entire community, village, or city collectively decides to abandon Islamic practices in a Muslim land under the sovereignty of Islamic governance.

Addressing Islamophobia

Now, before closing, let’s address the argument that this hadith is often used by Islamophobes to say that Muslims are going after people, killing them if they don’t accept Islam. How can we reconcile this hadith with the ayah in the Qur’an: “There is no compulsion in religion” (Surah Al-Baqarah, 2:256)? How do we reconcile the command to fight people until they accept Islam with this ayah that says you cannot force someone into Islam?

We must understand the context of this hadith. Each era has its own specific circumstances. The Prophet (SAW) came as both a messenger of mercy and a messenger with a sword. It was about balance. In some cases, he would extend his hand for peace, and in other situations, he would fight when necessary.

There’s a story narrated about the Prophet (SAW) when he was making tawaf around the Kaaba. The elite of Quraysh were sitting in the Hijr (the semi-circular area near the Kaaba). As the Prophet (SAW) passed by them, they started insulting him. Abdullah ibn Amr (RA) narrates that he could see the signs of distress on the Prophet’s (SAW) face, but he kept walking. The second time around, they did the same thing. Again, he could see the distress in his face, but the Prophet (SAW) continued his tawaf. The third time they insulted him, he stopped his tawaf, walked straight up to them, and said, “Listen to me, people of Quraysh. I swear, I have come to you with slaughter.” His statement made them go completely silent because they knew that when Muhammad (SAW), the truthful and trustworthy, spoke, he meant it.

They replied, “Go in peace, O Abu Al-Qasim (another name of the Prophet SAW).” From this incident, scholars say that the Prophet (SAW), who came with a message of mercy, also knew when to use force. He fought when necessary but extended his hand for peace when needed. This hadith applies to a time when there was a clear need to defend and establish the rule of Islam.

The term “umirtu an uqatil an-naas” (“I have been commanded to fight the people”) refers primarily to the Arab tribes of that time, particularly in the Arabian Peninsula, where the pagan Arabs were given a choice between Islam, leaving the peninsula, or being fought. This was unique to the Arabs because they were the first people the Prophet (SAW) was sent to. For other nations, the choices included becoming Muslim, paying the jizya (a tax for protection), or fighting.

The Goal of Fighting: Establishing Peace, Not Killing

Another interpretation of this hadith is that the “fighting” mentioned is not about killing, but about striving to establish the rule of Islam. The objective is not to kill but to invite people to Islam or establish peace.

Some scholars say this hadith was later abrogated by the ayah in Surah At-Tawbah: “Fight those who do not believe in Allah…” until they pay the jizya with willing submission. This ayah indicates that people have the option to keep their religion by paying the jizya, thereby coming under the protection of the Islamic state without converting.

Historically speaking, Muslim conquests show that Islam did not forcefully convert people en masse. Islam ruled over large geographical areas where people of other faiths lived peacefully, sometimes for centuries, before some gradually chose to convert to Islam. The hadith reflects the context of the Prophet’s (SAW) time and the specific circumstances in the Arabian Peninsula.

Thus, the hadith establishes that when someone says, “There is no god but Allah and Muhammad is the Messenger of Allah,” it is the bare minimum to protect their life and property. After that, they can be gradually educated about prayer, zakah, and other aspects of the faith.

May Allah (SWT) make us among those who listen to the speech and follow the best of it. May He purify us inside and out. InshaAllah, we will continue our session with questions and answers after Salat al-Isha.

Q&A

1. What are the five categories of Tahara (purification) in Islam mentioned in the text?
   • The five categories of Tahara are:
     1. External Purification (Tahara tul Hiss): Physical cleanliness of the body.
     2. Purification of the Limbs (Tahara tul Jawarih): Purifying actions to align with what pleases Allah.
     3. Purification of the Heart (Tahara tul Qalb): Cleansing the heart of ill intentions, envy, and grudges.
     4. Purification of the Mind (Tahara tul Khatar): Training the mind to think only of what is pleasing to Allah.
     5. Holistic Purification (Tahara tul Jawhar): A spiritual level where one sees the universe through the lens of Allah’s attributes.
2. What is the significance of external purification (Tahara tul Hiss)?
   • External purification involves the physical cleanliness of the body, such as washing the hands, feet, face, and removing impurities. It is the first step in purification and is key to maintaining personal hygiene as part of religious practice in Islam.
3. Why is the purification of the heart (Tahara tul Qalb) important in Islam?
   • The heart must be purified from ill intentions, envy, jealousy, and grudges because a clean heart influences one’s actions. When the heart is free of negativity, the body will naturally follow and act in ways that are pleasing to Allah.
4. What practices are emphasized under external purification in the text?
   • Practices include washing the body, caring for hair (washing, combing, oiling), using miswak for dental hygiene, cleaning knuckles, removing body hair, trimming nails, and maintaining cleanliness in general.
5. What does Sunan al-Fitra refer to, and can you name some practices included in it?
   • Sunan al-Fitra refers to natural practices that are recommended in Islam. These include trimming the mustache, plucking underarm hair, shaving the pubic region, and cutting nails.
6. How does the text describe the proper care of hair and the use of oils?
   • The text recommends washing the hair, combing it to keep it tidy (tarjeel), and using oils (tadheen) to keep it shiny. The Prophet Muhammad (SAW) encouraged taking care of one’s hair, including using oils and creams, but advised against overdoing it.
7. Why is dental hygiene emphasized in Islam, and what tools are traditionally recommended?
   • Dental hygiene is emphasized as part of personal cleanliness and religious practice. The use of miswak (tooth-cleaning stick) is traditionally recommended, though modern tools like toothbrushes are also considered acceptable.
8. What are the key points discussed regarding the hadith about fighting people until they accept Islam?
   • The hadith refers primarily to the context of the Prophet’s time, particularly in the Arabian Peninsula, where the aim was to establish peace, not to impose Islam by force. It aligns with the Quranic principle of “There is no compulsion in religion.” The hadith emphasizes that declaring “There is no god but Allah” protects life and property, with further teachings introduced gradually.
9. How does the text suggest Muslims should understand and apply the hadith about fighting in modern times?
   • In modern times, the application of this hadith is mainly about community education and spiritual reform, not individual enforcement. It should be contextualized within its historical setting and not used to justify forced conversions or violence.
10. What practical steps can Muslims take today to embody the holistic purification (Tahara tul Jawhar)?
    • Muslims can strive for holistic purification by maintaining physical cleanliness, purifying their actions and thoughts, and developing a spiritual awareness that sees everything in the world through the attributes of Allah. This involves regular self-reflection, personal hygiene, mindful actions, and constant remembrance of Allah.
11. What is the significance of remembering the hereafter when performing acts of cleanliness, like entering a hot bath?
    • Remembering the hereafter during acts of cleanliness, such as feeling the heat of a bath, serves as a reminder of the heat of Hell and the Day of Judgment. This reflection helps a believer stay mindful of their actions and maintain a spiritual focus on the afterlife.

The post Study Classical Texts the Traditional Way | Session 13 appeared first on MuslimMatters.org.

[Note: This article makes some use of the administrative term “Xinjiang”, not in recognition of China’s claimed sovereignty but as an administrative description for a sprawling region. Uyghur activists often refer to this region as East Turkistan, a quite fair claim that this usage is in no way intended to contest: for purely descriptive purposes, the term Xinjiang is used when referring to China’s administrative structure]

The increasing plight of Muslims and in particular Turkic minorities under China’s rule in its sprawling western Xinjiang province has attracted considerable attention in recent years. The Uyghur Turkic group native to the region for centuries has in particular come under mass surveillance in eerily misnamed “reeducation camps”, supposedly to drain them of religious fanaticism. Because the region was historically linked to Turkic Central Asia rather than China, successive Beijing governments have treated it as a special problem since conquering the region in the late eighteenth century, with a long record of Muslim revolt. This article will look at the first Uyghur-led “state”, the short-lived East Turkistan Republic that was founded in what is now southern Xinjiang by Turkic militants in the 1930s; a follow-up article will examine its successor in the 1940s.

Background

The 1930s were a period of major upheaval in Asia primarily by non-Muslim empires: the sprawling totalitarian behemoth of the Soviet Union to the north wiping out the last vestiges of Muslim resistance in Central Asia, the British Empire in the south staving off both political and armed opposition, and a horrendous civil war in China featuring a murderous Japanese invasion to the east. Since the 1910s, Beijing had exercised little control over Xinjiang, its largest but also sparsest western province, and effectively outsourced its authority to whatever militia was most powerful. The pattern was particularly intensified in the sprawling western region called “Xinjiang”, or new conquest, which had been conquered from local Turkic principalities centuries earlier. This pattern continued after the Guomindang nationalists, led by Chiang Kai-Shek with considerable American support, took control of most of China: embroiled in a vicious war with the communists led by Mao Zedong, they had little control over the governor-general of Xinjiang, a figure who often sought to expand his autonomy by getting help from the Soviets next door.

The eastern Turkic lands were a striking region, with towering mountains, shimmering lakes, and sweeping deserts that drew the fascination of onlookers, with both Turk and Han referring to them by such names as “God’s heavenly mountains” or “God’s heavenly lakes”. Historically Uyghurs and other Turkic groups had long religious, political, and cultural links with Muslim emirates in Central Asia that trumped a faraway Beijing; nineteenth-century Muslim revolts in the region, for example, were supported by Central Asian emirates. But apart from Afghanistan, these emirates had largely been wiped out by the Russian behemoth after the First World War. As elsewhere in the late colonial world, the oppressive atmosphere of the day, with brutal and capricious military leaders ruling in China’s name, helped provoke various types of opposition – including Islamic, nationalist, and even socialist – in the region. The Jadidi trend, which called for a modern reassertion of Islam, was influential here, as it was throughout Turkic Asia.  Apart from political trends, there were other galvanizing circumstances: Han officials stationed in the region, often for years at a time, frequently attempted to force unIslamic marriages with local women, one long-running source of friction between Beijing and the Turks of the West.

Ironically, however, one of the most important regional forces was a conglomeration of Muslim military adventurers of ethnic Hui background, the so-called “Ma clique” – so-called because Ma, the Han word for horse, was also used for Muhammad: they shared ethnicity with Beijing and religion with the Turks, but their principal leaders were also unpredictable military adventurers much like non-Muslim militia leaders, and though they opposed anti-Islamic policies by Beijing they were essentially attached to China, favoring reform and autonomy toward its Muslims rather than independence. Dynamics from war to the west, where the Soviets were mopping off Central Asian resistance, and China’s civil war to the east also spilled over into Xinjiang. This mixture of civil war, ambitious militias, and ethnic polarization formed a febrile tinderbox that would explode during the 1930s.

Roots of Revolt

In 1930 Xinjiang’s governor-general Jin Shuren annexed the historically autonomous Turkic khanate at the Kumul oasis. However, he gave its chamberlain Yulbars Khan a token position as a strictly circumscribed governor. Instead, Yulbars and a preacher called Niaz Alam secretly fomented a revolt that burst aflame after a local sheriff’s abuses in the spring of 1931. The revolt, which featured a massacre of ethnic Han, was met with a brutal response by Shuren’s troops, with major massacres against Muslims. Desperate for aid, the Kumul revolt enlisted an ambitious young Hui commander called Buying Zhongying, with a chancy reputation even among military leaders: his uncles in the Ma clique had expelled him from their stronghold in northern China. On the advice of Kemal Kaya, an Ottoman veteran on staff, Zhongying announced his intention for jihad and thundered into the oasis. A panicking Shuren was forced to frogmarch Russian exiles, many of whom lived in Xinjiang and had military experience, to Kumul. After defeating Zhongying in the autumn, they ravaged the oasis’ Muslims in a series of massacres.

Niaz and Yulbars now turned west, where a community of Kirghiz cavalry led by Eid Mirab had been uprooted by Soviet expansion and raided across the border. While in the summer of 1932 Shuren and the Soviets busied themselves with warding the Kirghiz off, Zhongying sent his lieutenant Ma Shiming to the Turkic south of Khotan, where unrest against government oppression was boiling over. In the autumn of 1932 a massive revolt broke out through the province – involving Muslims across ethnic lines from intellectuals and workers to military adventurers. In the northern Altai region, a Kirghiz militia led by Usman Ali defected to help a respected Kazakh leader, Sharif Khan, in revolt. In the southwest, Hui commanders Mas Fuming and Zhancang defected and turned their towns over. While Fuming and Shiming set off for Xinjiang’s capital Urumqi, Zhancang allied with a Uyghur adventurer called Timur Shah who had links to underground activists. Khotan was captured by Jadidi-influenced Bughra brothers Abdullah, Amin, and Nur Ahmedjan, who worked with a respected preacher called Abdulbaqi Sabit. This group had the most well-developed program of an aspirant Muslim Turkic emirate and influenced Uyghur miners’ revolts in the vicinity.

Leaders of the first East Turkistan emirate: premier Abdulbaqi Sabit, seated third from right, was martyred in a public execution in 1934. [Source: Haber Nida]

In early 1933 the Muslim revolt picked up steam. Zhancang and Timur captured Aksu, where the latter slaughtered Han, while Mas Fuming and Shiming set off for Xinjiang’s capital Urumqi to attack a flailing Shuren himself. A massive battle ensued at Urumqi in which perhaps as many as six thousand people were killed – two thousand of them the city’s Muslim citizens, whose western quarter was systematically torched by the garrison. The casualties also included Zhongying’s brother Ma Zongxiah, who had been sent to support the assault. It took Soviet reinforcements to hold the Hui attack at bay, but in the process, Shuren was disposed of and replaced with Sheng Shicai, who made a show of exhibiting his communist proclivities to the Soviets. While the Urumqi battle raged, the Muslim coalition in the southwest was closing in. A large Muslim army comprising Timur’s Uyghurs, Zhancang’s Hui, and Usman’s Kirghiz laid siege to Kashgar.

Mexican Standoff at Kashgar

But by now ethnic and political mistrust was creeping into the Muslim coalition. This owed in part to disparate aims – by and large, the Hui wanted Muslim rights but no more, but the Turks and especially Uyghurs called for independence – and in part to indiscipline. For example, when the Bughra brothers captured Yarkend they offered its garrison safe passage to Kashgar – where, instead, Usman’s disorderly Kirghiz militia slaughtered them. Suspicious of Turkic intentions, Zhancang secretly cut a deal with the regime’s Hui commander of Kashgar, Ma Shaowu. The Hui commanders suspected that the Turkic “rebels” and Han “regime” were secretly collaborating to cut them out. A major factor in this impression was the conduct of Niaz Alam, the Uyghur titular leader of the revolt, who unexpectedly attacked Ma Shiming in the north. In addition, Uyghur commander Ismail Baig expelled Zhancang’s Hui troops from Aksu.

But though Zhancang may have interpreted this as Turkic treachery, there was no grand conspiracy. Niaz Alam was secretly negotiating with Sheng Shicai and the Soviets, but Hui commander Buying Zhongying himself – theoretically the leader of the Hui forces in Xinjiang – was himself secretly negotiating with both the Guomindang and the Soviets, hoping to trump Shicai. It was, in short, a situation where nobody trusted the other, and the atmosphere was tautest at Kashgar. There was similarly major mistrust among the Turks: Uyghur commander Timur mistrusted Niaz, and he did not fully trust the Bughras, dispatching his lieutenant Hafiz Baig to “help” them capture Yarkend, where instead Hafiz competed with them for control of the attacking force. Timur invited Abdullah Bughra and Abdulbaqi Sabit to Kashgar, and when they arrived he imprisoned them. Kirghiz commander Usman was meanwhile urging him to attack Zhancang; fatefully, Timur instead turned on Usman’s unruly militia, and Zhancang snatched the opportunity to kill him. Taking advantage of the kerfuffle, Abdullah and Sabit escaped to take control of Yarkend; in their wake, Zhancang had affixed Timur’s decapitated head to a pike in front of Kashgar’s main mosque.

In November 1933 the Bughras and Sabit returned to Khotan, where amid much fanfare they announced an independent East Turkistan Republic, with a strong dosage of both Islamic and Turkic themes as well as the distinctive pale-blue flag that Uyghurs retain today. Sabit was officially its prime minister, but the East Turkistanis made a major mistake in choosing Niaz Alam, who at the time was still secretly negotiating his share of power with the Soviets and Beijing, as its emir, but who was advocated by a mysterious Arabian arrival from Syria, a certain Sayed Taufiq.

Abdullah Bughra, one of the three Bughra brothers who led the first East Turkistan emirate and was martyred in 1934. [Source: “Uyghur Collective”]

Defeated in the north by Buying Zhongying, the Hui commander, Niaz arrived to help the East Turkistan army besiege Ma Zhancang at Kashgar. The war now took a strange three-way turn: the Huis who were fighting the secessionist Uyghurs were meanwhile being bombarded themselves by the Soviets. Yet the Hui troops managed to prevail, and set about slaughtering thousands of Turks in Kashgar. A war that had begun with the Hui army pledging jihad in support of oppressed Muslims ended with them slaughtering Muslims in Kashgar.

The Muslim coalition had shattered. Niaz’s treachery now came out into the open, and he abandoned the East Turkistan movement in return for a promotion to Shicai’s deputy. On the other side Niaz’s saviour-turned-rival Zhongying brutally stamped his control of the south: Sabit was executed along with his lieutenant Sharif Qari, while two Bughra brothers, Abdullah and Nur Ahmedjan, were killed in a brave last stand at Kashgar. The third brother, Amin, managed to escape Khotan with three thousand followers for Ladakh. In midsummer 1934 Zhongying left his brother-in-law Ma Hushan to rule the south, while in the north Kazakh defections helped the Soviets defeat his lieutenant Ma Heying. Apparently in search of bigger prizes, Zhongying himself went in petition to the Soviet Union, where he disappeared forever; it is often speculated that he joined the Soviet military. It could, alternatively, be that the Soviets weren’t Buying his latest defection, and that this unpredictable adventurer ended his life as one of Stalin’s countless victims.

A Brief Burst

Sheng Shicai had no intention of giving the Muslims of Xinjiang, whom he mistrusted, much leeway. Though he had retained some Hui commanders and also won over a number of Turkic lieutenants from the original 1931 revolt – including Niaz Alam, Yulbars Khan, and a popular commander called Mahmud Muhiti – he soon began to purge them. This was a period where imperial Japan had invaded China’s east, and Shicai supported both of the Japanese empire’s opponents, the governments of China and the Soviet Union. In imitation of the Soviets, he mounted a vicious crackdown on both Muslims, including many purged officials, and, increasingly, Islam itself by the late 1930s.

Shicai’s provocations had indeed provoked Muslim unrest, both among the citizenry and the elites. Ironically it was the Hui commander Ma Hushan, whose notorious cruelty toward Uyghurs in his southern fiefdom had provoked a brief uprising in 1935, who was openly plotting a Muslim revolt against Shicai and hoping to get Japanese support. Separately, Amin Bughra and Sayed Taufiq asked for Afghan and Japanese support in a Muslim revolt, with the aim of installing Muhiti at the helm of a Muslim state.

Muhiti’s cover was blown in the spring of 1937, and he escaped across the border into India. In his wake Muslim soldiers led by Kichik Akhund and Abdullah Niaz captured Yarkend and advanced on Kashgar, capturing its old city to great celebration as the garrison withdrew. Reinforcements sent by Shicai, including Pai Zuli and the Hui Mas Julung and Shengkui, instead defected, and by summer the Hui commanders had taken over the Kashgar front, with Shicai’s garrison confined to the citadel while the city was under Muslim control. Once more it seemed that the Muslims were about to capture the Kashgar region, and once more the panicking governor-general called in Soviet help. A major expedition of five thousand Soviet soldiers, supported by airpower, stormed across the border. Seeing which way the wind was blowing, Ma Shengkui switched sides again and attacked the Muslims at Kashgar, both Turks and Hui. The Muslims were pursued south across the border, fleeing into India; most of the leaders escaped, but Abdullah Niaz was captured in battle at Yarkend and executed. For the second time within a decade, an imminent Muslim win had been denied.

Conclusions and Lessons

The first East Turkistan government had lasted a single season, from November 1933 to spring 1934. Channeling considerable, justified Muslim resentment against the governor-general in Xinjiang, Uyghurs and other Turkic peoples had made a coalition with the powerful Hui militia that promised not only to retake the historic Turkic south – what was referred to as “East Turkistan” – but also Altai, Kumul, and Urumqi in the north of Xinjiang. Ultimately, however, the Muslim coalition foundered upon the disparate aspirations of its leaders, with the Uyghurs favoring independence while the Hui favored autonomy, and a pervasive atmosphere of mistrust fed by incredibly cynical self-interest. Few groups in the war – whether Han, Hui, Kirghiz, or Uyghur – were free of atrocity, and each group featured such a diversity of ambitious characters that coordination became impossible. The original aim of throwing off an oppressive yoke was lost in the fray.

The second revolt, in 1937, seemed to have learned some lessons and was generally less fractious. Once again, however, Soviet muscle and a key defection thwarted its aims, so that it was routed even faster. It was not until the 1940s, at the height of the Second World War, that a Muslim revolt would make itself felt again. On that occasion, ironically, it would be supported by the same Soviets that had twice cheated it in the 1930s.

[…contd. in Part II]

 

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The post Calamity In Kashgar [Part I]: The 1931-34 Muslim Revolt And The Fall Of East Turkistan appeared first on MuslimMatters.org.