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]

 

Related:

– Islam In Nigeria [Part I]: A History

– From Algeria to Palestine: Commemorating Eighty Years Of Resistance And International Solidarity

The post Calamity In Kashgar [Part I]: The 1931-34 Muslim Revolt And The Fall Of East Turkistan appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~25 minutes

Learning Objectives

• Understand the Concept of Purification in Islam
  • Define “tahara” (purification) and identify its four stages: physical appearance, the limbs, the heart, and the innermost self.
  • Explain why purification is considered “half of faith” in Islam.
  • Distinguish between different forms of physical and ritual impurities, such as ‘najasah’ and ‘fadalat.’
• Explore the Deeper Meaning of Sincerity (Naseeha) in Islam
  • Interpret the hadith “Al-Deen al-Naseeha” and understand its emphasis on sincerity as the essence of the Islamic faith.
  • Describe how sincerity encompasses honesty, concern, and devotion in various aspects of life.
• Examine Sincerity in Different Aspects of Islamic Life
  • Identify what sincerity (naseeha) towards Allah entails, including fulfilling obligatory duties, striving for Ihsan (perfection), and engaging in recommended acts of worship.
  • Analyze how sincerity towards the Qur’an involves love, understanding, acting upon its teachings, and spreading its message.
  • Explore the ways in which sincerity towards the Prophet Muhammad (peace be upon him) can be expressed through following his Sunnah, honoring his teachings, and embodying his character.
  • Discuss the importance of sincerity towards Muslim leaders, including providing support, giving advice, and promoting community unity.
  • Illustrate what sincerity towards fellow Muslims involves, such as compassion, empathy, honesty, and a concern for their well-being.
• Apply the Concepts of Purification and Sincerity in Practical Situations
  • Develop examples of how one can practice the different stages of purification in daily life.
  • Reflect on personal experiences where sincerity was demonstrated, or could be applied, towards Allah, the Qur’an, the Prophet, Muslim leaders, and the general Muslim community.
  • Practice offering naseeha (advice) to others with sincerity and the proper intentions in a compassionate and private manner.
• Evaluate Personal Growth in Purification and Sincerity
  • Assess one’s own level of purification and identify areas for improvement in spiritual and physical practices.
  • Set personal goals for enhancing sincerity in worship, interactions with others, and community involvement.

Class Summary Understanding Purification and Sincerity in Islam

Purification and sincerity are fundamental aspects of the Islamic faith. This post summarizes the four stages of purification in Islam and explains the deeper meanings of sincerity as described in a key hadith.

The Four Stages of Purification

The concept of “tahara” (purification) in Islam is not limited to physical cleanliness; it has deeper spiritual implications. There are four stages:

1. Purification of Appearance

This is the physical cleanliness of one’s body, clothes, and environment. It involves removing ritual impurities like breaking wudu (minor impurity) or requiring ghusl (major impurity) after certain actions. Additionally, it includes cleaning oneself from any “najasah” (filth) and “fadalat” (waste), such as sweat or mucus.

2. Purification of the Limbs

Beyond physical cleanliness, it’s essential to purify one’s actions and limbs from sins. Whether committed deliberately or accidentally, all sins should be avoided. This involves controlling the actions of the eyes, ears, hands, and feet, ensuring they are not used for any sinful acts.

3. Purification of the Heart

One must cleanse the heart from negative traits like lying, arrogance, envy, and despised conduct such as stinginess or excessive anger. This level of purification is about cultivating a sincere and humble character.

4. Purification of the Innermost Self

The ultimate level of purification is to empty the innermost self of everything except Allah. This means focusing all thoughts, actions, and emotions on seeking Allah’s pleasure and wisdom, even in times of difficulty.

The Meaning of Sincerity (Naseeha)

In a famous hadith, the Prophet Muhammad (peace be upon him) said, “Al-Deen al-Naseeha,” meaning “The religion is sincerity.” Sincerity in this context encompasses being honest and genuine in five aspects:

1. Sincerity to Allah

Sincerity to Allah involves love, obedience, and devotion to Him in all actions. It requires striving for “Ihsan” (perfection in worship), doing obligatory duties wholeheartedly, and going beyond by performing recommended acts of worship to draw closer to Him.

2. Sincerity to the Qur’an

One should approach the Qur’an with a deep love, reflecting on its meanings and seeking to implement its guidance in daily life. Sincerity to the Qur’an means not only reciting it but also understanding and spreading its teachings to others.

3. Sincerity to the Messenger (Peace Be Upon Him)

Sincerity to the Prophet means following his Sunnah (teachings and practices), protecting his honor, and honoring those connected to him. It involves embodying his character and courtesies in both appearance and behavior.

4. Sincerity to the Leaders of the Muslims

This entails respecting the leaders of the Muslim community, supporting them in their roles, and giving them sincere advice. While this originally referred to rulers, it applies more broadly to local community leaders and organizations today.

5. Sincerity to the General Muslims

Loving for others what you love for yourself is the foundation of sincerity towards fellow Muslims. It involves compassion, mercy, respect for elders, and sharing in their joys and sorrows. It also includes honest business practices and general concern for the wellbeing of the community.

Conclusion: The Essence of Purification and Sincerity

The essence of purification is to be pure and clean outwardly and inwardly. The essence of sincerity is honesty in faith and actions towards Allah, His Book, the Prophet Muhammad (peace be upon him), the leaders of the Muslims, and the general Muslim community. By purifying oneself and being sincere in all aspects, a believer can live a life that truly pleases Allah and aligns with Islamic teachings.

Full Transcript The True Meaning of Knowledge and Purification

Hatem Al-Assam will share with us the true, profound meaning of knowledge. We said that true knowledge is what? The knowledge of the heart, “al-ahwal.” That’s what we mean by it here.

Ready? In the name of Allah. Alhamdulillah, Rabbil Alamin. Sallallahu alayhi wa sallam wa baraka anabiyyina Muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathiran, thumma amma ba’d.

Alhamdulillah, Rabbil Alamin. Right now, we are on the second foundation, which is the inner secret of purification. In the first part, we talked about the inner secret of knowledge. What does it mean to be a knowledgeable person? What kind of knowledge should you be looking for? Now, Imam Ibn Qudamah, referencing the book of Imam Al-Ghazali, talks about the inner secrets of purification.

Inner Secrets of Purification

When we say “inner secrets of purification,” what does that mean? It doesn’t mean these are hidden secrets that no one knows. It’s known, but only to those who really put in enough effort to find the meaning of these things. If you’re a Muslim, especially a practicing one, you make wudu, so you know how to make wudu. You know how to use the bathroom, hopefully. You know these things. But for those who have knowledge, there is a profound meaning beyond just washing hands, washing the face, or using the bathroom. There is much more to it than that.

There is much more than just saying a dua when you enter and leave the bathroom. There is a deeper meaning to it as well. The inner secret is about what lies beyond what we see when it comes to the subject of purification. This is one of the most important chapters of this book. In fact, it is one of the most important chapters of your life. I want you to hear what the meaning of purification is and why it is so important. The Prophet (peace be upon him) says in a hadith, “Purification is half of your faith.”

Basically, being a believer, half of what you do in your life is about purification. If half of being a believer is all about purification, what does that exactly mean? Just making wudu and taking a shower? No, it’s beyond that. This is where he will explain to us what exactly it means when we talk about purification. Bismillah, let’s go for it.

The Four Stages of Purification

Is it on? Bismillah wa sallatu wa sallamu ala Rasool Allah wa ala alihi wa sahbihi ajma’in. In the book, Imam Ibn Qudamah states, “Now that purity (tahara) has four stages. The first stage is the purification of the appearance (tathir al-zahir) from ritual impurity (ahdath), filth (najas), and waste (fadalat). The second stage is the purification of the limbs (tathir al-jawarih) from sins (dhunub) and crimes. The third stage is the purification of the heart (tathir al-qalb) from blameworthy traits (akhlaq al-madhmumah) and despised conduct (radha’il al-mamqutah). The fourth stage is the purification of the innermost self (tathir al-sirr) from everything except Allah.”

Stage 1: Purification of Appearance

Before we get further into this, I want to explain this quickly, insha’Allah. Imam Al-Ghazali, in his book Ihya Ulum al-Din, says that when it comes to “tahara,” it has different ranks. When we say different ranks, it doesn’t necessarily mean one comes after the other. They are working together interchangeably, or at least simultaneously. You have to work on all of them together at the same time. However, to understand the value of these levels and ranks of purification, he explains them as follows:

Number one: The first level is “taharat al-zahir” (the purification of the appearance), or at least the purification outwardly. It means you’re purifying your hands, your body, your place, and your clothes. He mentions, “tathir al-zahir min al-ahdath wal-anjas wal-fadalat,” which means purifying your body, place, and clothes from three things. What are these three things? Number one, “al-ahdath” (ritual impurity). If you break your wudu, for example, that’s considered “hadath” (minor ritual impurity). It requires a specific fiqh ruling or specific practice to remove this condition. It’s a legal condition Islamically, from a fiqh point of view. It requires you to remove it to perform specific acts of worship. Can you pray when you have “hadath”? You can’t. You have to make wudu.

The second category of impurity, or at least ritual impurity, is “al-hadath al-akbar” (the major ritual impurity), which requires you to take a shower, such as after a wet dream or having intercourse. Both require using water. If water is not available, what is the substitute? “Tayammum” (dry ablution). It’s also considered a ritual purification act. Physically speaking, touching the ground and wiping your face and hands doesn’t purify anything, but it’s a ritual purity because Allah commanded us to do so. It removes that legal condition of being impure.

He says the first thing we need to work on is to make sure our bodies are clear from any ritual impurities—whether it requires wudu, such as passing wind, or using the bathroom. The second thing, he says, is “al-anjas.” You purify your body and surroundings from “al-anjas” (najas, or filth). What is “najas”? Simply put, it’s what is considered filth from a fiqh perspective that needs to be removed before you can have a state of tahara, like urine. If it touches your clothes, you need to purify it by running water over it. For example, if someone is in the bathroom and some “najasah” falls on their shoes, they have to wash or rub it on the ground to remove the “najasah.”

The third thing he says is “al-fadalat.” These are not filth but could be considered waste or dirty matter. Like what? For example, sweat. Is sweat considered “najas”? No, but it needs to be removed because it’s considered “fadalat” (waste). Similarly, mucus is not “najas” but is also considered “fadalat.” If it falls on your clothes, you can still pray with it, but it’s better to remove it.

The first step is to purify our bodies, clothes, and environment. Make it clean in various ways. If it requires wudu, make wudu. If it requires a shower, take a shower. If you need to take a substitute for both, do “tayammum.” Whatever is needed to remove the condition of ritual impurity. The second thing is removing “najasah.” If a child urinates on a carpet, you need to remove it and take care of it. If something touches your clothes in the bathroom, you need to take care of that. Imam Ibn Qudamah didn’t delve into details because this book wasn’t designed for this form of tahara.

The third thing is to clean oneself from waste or anything considered dirty. By the way, brothers and sisters, as Muslims, we care so much about tahara from “najasah,” but people also need to care about “nazafah,” which means cleanliness. Tahara is from “najasah,” and nazafah is from “fadalat” and dirt. So, you need to be pure and clean. In this culture, you find many people very clean, but they are unfortunately carrying “najasah” around.

For example, if you go to public places like the airport, you often see people with fancy suits use the bathroom and walk out without washing their hands. It’s just gross. And sometimes you see people doing things in public places that make you wonder, what are they doing? When they put their hands everywhere, they are spreading “najasah.” But for you, as a Muslim, you need to make sure you have both: purity and cleanliness.

Part of being clean is ensuring no smell emanates from you, no sweat is noticed on you, and your clothes are always clean. We’re going to explain this further as we continue. The second form of tahara now: after your physical limbs are clean and pure, what comes next? You now need to make sure you are ritually clean and pure. From what? By not engaging in committing sins. He mentions two things: “dhunub” and “atham.” What’s the difference between “dhunub” and “atham”? In Arabic, for committing an offense, there are many words: “dhamb,” “itham,” “khatee’a,” “sayyi’ah,” “ma’siyah,” “wizzar,” each defining an offense against Allah in different capacities.

Stage 2: Purification of the Limbs

Of the two he chose, he mentions “dhunub” and “atham.” “Al-dhunub” is the absolute offense, whether done deliberately or accidentally. Whether someone premeditated the sin, planning for it, or it just happened on a whim, both are considered “dhunub.” The difference between “dhunub” and “atham” is that “atham” is when it is done deliberately, like planning for it. Pursuing that moment of desire, whereas “dhunub” could happen in a spur of the moment.

So, he says purifying your limbs means restraining yourself from all sins. Whether deliberate or spur-of-the-moment, you restrain yourself from any of these sins. This takes time. For believers, premeditating sin is easy to stay away from because they want to protect themselves. However, resisting the spur-of-the-moment sin is when it becomes extremely important for your faith to shield you. The Prophet (peace be upon him) said about looking at something haram, “Do not follow the look with another look.” When you see something offensive, look away. But how many of us can resist that second look? That is where you can measure how strong your faith is.

Then he says, after purifying your body, purify your actions. There are actions of the limbs, like eyes, ears, hands, and feet, and actions of the heart, which he gives a specific category. That’s number three: purifying the heart from blameworthy traits and despised conduct. Examples include lying, arrogance, envy—all things that plague the heart. “Radha’il al-mamquta” refers to despised conduct like stinginess or excessive anger.

Stage 3: Purification of the Heart

Number four is the purification of the innermost self from everything except Allah. This means whenever you look around or do something, you see only the pleasure of Allah and His power. If something happens, you see Allah’s wisdom. If someone loses their job, they don’t whine. They say, “Alhamdulillah, this is a test. Ya Rabb, give me the wisdom to understand this test.” You focus on Allah, not the dunya. Even disasters are seen as Allah’s power.

Stage 4: Purification of the Innermost Self

The fourth stage is the supreme goal. Those with strong insight see it clearly, while others understand only the first level of purity. You see such people wasting time on physical washing due to devilish whisperings and a lack of knowledge. They are ignorant of the way of the early Muslims, who spent their time purifying their hearts.

Umar ibn Al-Khattab performed ablution from a Christian’s clay vessel. They barely washed off the offensive smell from their hands, prayed on bare ground, walked barefoot, and used stones for cleansing. This was their level of purity, which didn’t bother them. For us today, we care about outward cleanliness more than purifying our hearts.

The next group of people he talks about are those who spend time beautifying themselves while their inner selves are filled with arrogance, vanity, ignorance, ostentation, and hypocrisy. Should they see a person cleansing with mere stones or walking barefoot, they rebuke him as filthy. They regard asceticism, which is part of belief, as filth while ornamentation is seen as cleanliness. They consider the good to be evil and the evil to be good.

If one intends cleanliness with purity, does not waste water, and believes that using a lot of it is not a fundamental part of the religion, it is fine. But know that the books of jurisprudence should be consulted for details on these impurities.

Hadith of Thameem Al-Dari: The Concept of Naseeha (Sincerity)

Now we will continue inshallah after two weeks. Wallahu ta’ala a’lam.

If you have any questions, make sure to scan the QR code and come afterward, insha’Allah. Who’s the reader for hadith number seven? You did? Alhamdulillah, Rabbil Alamin.

Sallallahu alayhi wa sallam wa baraka ala nabiyyina Muhammad wa ala alihi wa sahbihi wa sallam tasliman kathiran, amma ba’d. Tonight, insha’Allah, from the book of Ibn Rajab (may Allah have mercy on him), we’re reading Hadith number seven, the hadith of Thameem Al-Dari (may Allah be pleased with him), where the Prophet (peace be upon him) said, “Al-Deen al-Naseeha. Al-Deen al-Naseeha. Al-Deen al-Naseeha.” He mentioned this three times. Then he was asked, “To whom, O Messenger of Allah?” He replied, “To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to their generality.” This hadith was narrated by Muslim.

So, this is our hadith for tonight. Let’s read the translation. Bismillah wa salatu wa salam ala Rasulillah, sallallahu alayhi wa sallam. The author Ibn Rajab (may Allah have mercy on him) states: Abu Ruqayyah Tamim Ibn Aws Al-Dari narrated that the Prophet (peace be upon him) said three times, “The Deen is sincerity.” We said, “Towards whom?” He said, “Towards Allah, His Book, His Messenger, the leaders of the Muslims, and the generality of them.” This was narrated by Muslim.

Meaning of Naseeha (Sincerity)

So, this hadith is translated as “al-Deen al-Naseeha,” which means “The religion is sincerity.” Now, when you hear the word “naseeha,” what comes to your mind? Advice, right? But here, we translate it as sincerity. What does that mean, and where does this come from? There’s another word that may be more appropriate in place of sincerity here, and that is honesty. If you take the word “al-Deen” as “absolute honesty,” it would make more sense when we start talking about the meanings insha’Allah.

So, the Prophet (peace be upon him) said this three times: “The religion is honesty.” Your religion is honesty. Basically, being a Muslim is all about being honest. The Sahabah (may Allah be pleased with them) then said, “O Messenger of Allah, to whom?” He replied, “To Allah, His Book, His Messenger, the leaders of the Muslims, and the generality of them.” He mentioned five categories. You need to be honest with Allah, His Book, His Messenger, the leaders of the Ummah, and the average Muslim.

First of all, we’re going to need to learn the meaning of “naseeha.” Where is this coming from? How do you translate “naseeha?” And then we’re going to talk about how you apply this “naseeha” to the five categories.

Sincerity to Allah

When we say sincerity to Allah, what does it mean? Okay, that’s understood clearly. But sincerity to the Prophet and to the Book of Allah, how do you do that? When we say honesty, what does it mean exactly? When we say honesty to Allah (glorified and exalted is He), what does that mean? We’re going to explain that. When we talk about “naseeha” as advice, how do you do that when it comes to Allah, to the Book of Allah, or to the Messenger (peace be upon him)? Because we understand giving advice to the leaders or to the people; that’s easy. But how do you translate advice when it comes to Allah, to the Book of Allah, or to the Messenger (peace be upon him)? We are going to explain that, insha’Allah.

The first thing we’re going to be reading is from page 121, for those who have the book with them. The Prophet (peace be upon him) told us that the religion is sincerity, which indicates that sincerity is a term that comprises the characteristics of Islam, Iman (faith), and Ihsan (perfection), which were mentioned in the Hadith of Jibreel (peace be upon him). If you want to better understand this, use the word “honesty” whenever you hear the word “sincerity” here. So, if we translate that again by saying, “The Prophet (peace be upon him) told us that the religion is honesty,” this indicates that honesty encompasses the characteristics of Islam, Iman, and Ihsan, as mentioned in the Hadith of Jibreel. Like, you are honest to Allah, to His Book, to the Prophet (peace be upon him), to the Ummah, and to its leadership.

Sincerity to the Qur’an

Let’s see what this means.

The meaning of sincerity towards Allah requires that one undertakes to discharge one’s obligations in the best manner, and that is the station of Ihsan (perfection), without which sincerity towards Allah is incomplete. So, sincerity towards Allah means exclusivity to Allah (glorified and exalted is He). Honesty means doing it completely and genuinely from the inside. There should be absolutely no ulterior motive. You are honest about your duty to Allah, to the Qur’an, to the Prophet (peace be upon him), and to the Ummah. Even though the Prophet (peace be upon him) is gone, we still have an obligation to protect his honor, follow his example, and spread the religion he brought to us from Allah (glorified and exalted is He). It is our duty to be true followers of the Prophet (peace be upon him).

To be genuine, you must believe in Allah, the Book of Allah, and the Prophet Muhammad (peace be upon him). You must truly be a follower of the community when dealing with the leadership, and a genuine member of the community when dealing with the people around you. So, you are honest to them, sincere in handling your affairs with them.

Achieving the station of Ihsan is unfeasible without complete love, both obligatory and desirable. This necessarily requires exertion in drawing closer to Him by voluntary acts of obedience and giving up things that are forbidden or disapproved of.

He further explains this: look, when it comes to love (“muhabbah”), you cannot achieve sincerity and honesty until you truly bring forth both obligatory love and recommended love. Obligatory love means you love what is required, such as the five daily prayers. You do it because Allah made it obligatory upon you. That is the basic level of love: fulfilling the obligation.

What about the recommended love? You show your love to Allah by doing what He made mustahabb (recommended). Nowadays, people often ask, “Do I have to pray the sunnah after Dhuhr?” I tell them, “No, you don’t have to, but it’s mustahabb.” Then they say, “Okay, thank you,” and they leave. It’s like once you tell them it’s mustahabb, it means they don’t need to do it. But if it is recommended to show your love to Allah, what do you need to do? You need to go after everything Allah loves and wills for you to do. That is the meaning of the hadith of the Prophet (peace be upon him), in which he said, “My servant does not draw nearer to me with anything except what I have made obligatory upon him. And then my servant continues to draw nearer to me with the recommended actions until I love him.”

Allah says in the hadith, “When I love someone, I will be there for him in his sight, actions, and intentions. I will always be there to help him go through this life.” That is what sincerity requires—honesty in believing in Allah and loving Him. Not a conditional love where, if you get something good, you will pray, but if not, you only do the bare minimum. True sincerity means you are always there to please Allah (glorified and exalted is He).

One of the people of knowledge said that the complete explanation of sincerity is that it is the concern of the heart for the one to whom one is sincere. Whoever that is, your concern is for them, not yourself or the people around you. Your concern is to ensure that the religion of Allah takes priority. Even if it is at the expense of losing certain things with people, if you lose things in this world, at least you will be honored in the hereafter with Allah (glorified and exalted is He).

There are two aspects of sincerity: obligatory and optional. The sincerity toward Allah that is obligatory is the extreme concern of the sincere person to follow the love of Allah, to perform what He has made obligatory, and to avoid what He has forbidden. In this, we are all equal; we all must follow these two instructions. Then comes the optional sincerity: preferring His love over the love of oneself. This is demonstrated when two different matters present themselves—one for the sake of oneself and the other for one’s Lord. One begins with what is for the Lord and delays what is for oneself.

Let’s pause on this. He is saying that the optional acts of worship are not obligatory. When you have two things—something for your nafs and something for Allah—what takes precedence? If you are truly honest and sincere, you always prefer what belongs to Allah over your own. For example, waking up for Fajr. Is it easy to wake up for Fajr? It’s not easy, especially in the summer when you barely sleep for three to four hours. But when you hear the adhan, you have a duty to Allah to wake up, make wudu, and pray Fajr. You also owe a duty to your body, which wants to take an extra five minutes of sleep, right?

Which one takes precedence now? If you say, “Allah will forgive me,” you are preferring your body over Allah’s command. So, are you being genuine and honest to Allah in that moment? No, you are not. You say you’re tired, but even with that fatigue, you get up and pray for the sake of Allah. Then you go back to bed. You’ve done what is best for you in both this world and the hereafter. That’s just one example.

Other examples include Tahajjud, fasting on Mondays and Thursdays—it’s not obligatory, but it’s challenging. However, by doing it for the sake of Allah, you will find pleasure in doing it.

Sincerity to the Qur’an

As for sincerity towards His book, it comprises extreme love for it and honoring its rank since it is the speech of the Creator, and having an extreme longing to understand it. It requires great concern to reflect on it and to pause in its recitation to seek out the meanings of what Allah loves for one to understand from it and then act on it for His sake after understanding it. It is similar to someone who seeks the counsel of another. If a letter comes to him from someone who advises him, he is concerned to understand it so that he can undertake whatever it contains.

The one who is sincere towards the book of his Lord is like that. He is concerned to understand it so that he can undertake what it commands, as Allah loves and is pleased with him. Then, he will spread what he has understood among others and will be constant in studying it with love. He takes on its qualities and character to which Allah draws attention in it and becomes refined by its teachings and courtesies.

One of the aspects of sincerity towards Allah, towards His book, and towards His Messenger is to address erroneous opinions at their source by means of the Qur’an and the Sunnah and to clarify their proofs in matters that contradict these erroneous opinions. Now, let’s talk about sincerity towards the Messenger of Allah (peace be upon him).

Sincerity to the Messenger of Allah

As for sincerity towards the Messenger (peace be upon him) in his lifetime, it was to exert one’s fullest effort to obey him, to help him, to cooperate with him, to spend one’s wealth when he wanted it, and to hasten to love him. After his death, sincerity to him is shown by seeking out his Sunnah, researching his qualities of character, and his courtesies, following his commands, avoiding his prohibitions, showing extreme love for those who follow him, defending his honor, and being loyal to him and to those associated with him.

You should honor his commands, continue to undertake obeying them, and be extremely upset when others turn away from those who take on something other than his Sunnah as part of their religion. You should love those who have some relationship to him, whether through kinship, marriage, migration, support, companionship in Islam, or any relationship whatsoever. You should also imitate him in his appearance and clothing.

Now, a word about imitating the appearance and clothing of the Prophet (peace be upon him). This doesn’t mean you have to dress in the exact way people dressed in the Prophet’s time. It’s more about adopting the etiquettes and manners that align with the Sunnah in the context of our own time and culture.

Sincerity to the Leaders of the Muslims

As for sincerity towards the leaders of the Muslims, it is shown by loving their correctness, their maturity of intellect, and good management of affairs. It is about their justice, loving the unification of the ummah under them, and detesting the division of the ummah against them. It also means professing obedience to them in matters that are in line with the obedience to Allah, hating those who believe that it is legitimate to rise against them, and loving to honor them in a way consistent with the obedience to Allah.

In this section, Imam Ibn Rajab speaks about major leadership, like a ruler or a Caliph. We don’t live under such a system, especially in non-Muslim societies, so this applies in a broader sense to leadership within Muslim communities, organizations, and societies. For our local contexts—such as mosque leadership, Islamic schools, and Muslim organizations—there’s a duty to advise them, support them, and not create divisions or conflicts within the community.

Sincerity to the General Muslims

Finally, sincerity toward the general Muslims means loving for them what you love for yourself and disliking for them what you dislike for yourself. It means having compassion, showing mercy to the youth, and respecting the elders. You grieve for what grieves them and rejoice for what brings them joy, even if it conflicts with your own interests. For example, making prices cheaper, even if you lose some profit on what you’re selling, or standing against anything that harms them.

Ibn Rajab speaks of times when merchants cared for each other and would direct customers to other shops if they didn’t have a product. This was part of showing concern for the community. Similarly, in our own context, it means supporting each other, sharing in the joy and grief of others, and always having sincere concern for the wellbeing of the Muslim ummah.

When it comes to giving “naseeha” (advice), remember that sincerity and honesty are for Allah first. Why are you advising someone? Are you doing it because you want to show off your knowledge, or are you genuinely doing it for the sake of Allah? Make sure your intentions are pure. Naseeha should not involve cheating. Don’t give advice that is misleading or meant to benefit yourself at the expense of others.

The manner in which you give naseeha is important. It should be done at the right time and in the right place. When possible, do it privately. Don’t use public advice as a way to put someone down or to win an argument in front of others, especially if the advice can be given later in private.

So, this is the meaning of the hadith of Tamim Al-Dari (may Allah be pleased with him) in which the Prophet (peace be upon him) said, “Al-Deen al-Naseeha.” The essence of our religion is sincerity and honesty. This honesty and sincerity must be directed to Allah, His Book, His Messenger, the leaders of the Muslims, and the general community. We should fulfill His commandments, always do everything to please Him, and pursue Him—not merely the emotional or spiritual highs.

Sincerity to the Prophet (peace be upon him) means following his command, following his example, and honoring his Sunnah. It means being truly committed to his teachings. Sincerity to the Qur’an means understanding its meanings, following its instructions, and spreading the word of Allah to the public. Sincerity toward the Muslim leaders means giving them advice, promoting good, correcting wrongs, and staying with the community as much as possible.

Sincerity toward other Muslims means wanting what is best for them in both this world and the hereafter. This includes supporting them, grieving with them, and being there to share in their moments of joy. It means being honest in business, reducing prices to make things easier for others, and genuinely caring for their wellbeing.

May Allah make us those who are sincere to Him, His Book, His Messenger, and to the Muslim ummah. Barakallahu feekum. We will have the Q&A after Salat al-Isha, insha’Allah. Assalamu alaikum wa rahmatullahi wa barakatuh.

Q&A 1. What are the four stages of purification in Islam?

• Answer: The four stages of purification are:
  1. Purification of Appearance (physical cleanliness, including body, clothes, and environment)
  2. Purification of the Limbs (avoiding sins through the actions of the eyes, ears, hands, and feet)
  3. Purification of the Heart (removing negative traits like arrogance, envy, and lying)
  4. Purification of the Innermost Self (focusing solely on Allah and His wisdom)

2. Why is purification considered “half of faith” in Islam?

• Answer: Purification is considered “half of faith” because it encompasses both the physical and spiritual aspects of a Muslim’s life. It includes outward cleanliness as well as the inward cleansing of the heart and self, aligning one’s entire being towards Allah.

3. What does ‘tahara’ mean, and what are its different forms?

• Answer: ‘Tahara’ means purification in Islam. It includes:
  1. Ritual purification (removing minor and major ritual impurities like breaking wudu or needing ghusl)
  2. Cleaning oneself from ‘najasah’ (filth)
  3. Maintaining overall cleanliness from waste (‘fadalat’) such as sweat and mucus.

4. What is the significance of the hadith, “Al-Deen al-Naseeha”?

• Answer: The hadith “Al-Deen al-Naseeha” means “The religion is sincerity.” It emphasizes that sincerity and honesty are the essence of Islam. A Muslim’s faith is demonstrated through sincerity towards Allah, His Book, the Prophet, the leaders of the Muslim community, and other Muslims.

5. What does sincerity to Allah involve?

• Answer: Sincerity to Allah involves complete honesty in worship, performing obligatory duties with genuine devotion, striving for Ihsan (perfection in worship), and engaging in recommended acts to draw closer to Him. It also means placing Allah’s commands above personal desires.

6. How can one show sincerity towards the Qur’an?

• Answer: Sincerity towards the Qur’an involves deeply loving it, reflecting on its meanings, understanding its teachings, and acting upon them. It also includes spreading its guidance, adopting its qualities, and constantly studying it with genuine concern.

7. What are some ways to demonstrate sincerity to the Prophet Muhammad (peace be upon him)?

• Answer: Sincerity to the Prophet includes following his Sunnah, honoring his teachings, defending his honor, and embodying his character and etiquettes. It also means respecting those connected to him and striving to live by his example in contemporary contexts.

8. How can a Muslim show sincerity towards the leaders of the Muslim community?

• Answer: Sincerity towards Muslim leaders involves respecting them, supporting them in fulfilling their roles, giving them sincere advice, promoting unity within the Muslim community, and avoiding actions that cause division or discord.

9. What does sincerity towards other Muslims entail?

• Answer: Sincerity towards other Muslims means loving for them what you love for yourself, showing compassion, mercy, and respect, sharing in their joys and sorrows, and practicing honesty in business. It also involves genuine concern for their well-being and offering advice with a pure intention.

10. What is the deeper meaning of “purification of the innermost self”?

• Answer: The purification of the innermost self refers to focusing entirely on Allah, removing all distractions and attachments to worldly matters. It involves recognizing Allah’s wisdom in every situation, seeking His pleasure in every action, and maintaining a constant connection with Him.

11. How does “naseeha” differ from just giving advice?

• Answer: “Naseeha” is not just advice; it embodies sincerity, honesty, and concern for the one receiving it. It means giving guidance with pure intentions, without self-interest, and always aligning with what pleases Allah. Naseeha is an act of devotion that involves empathy and compassion.

12. How can one practice sincerity when giving advice to others?

• Answer: One can practice sincerity when giving advice by ensuring the intention is solely for the sake of Allah, offering it privately when appropriate, avoiding harshness, and speaking from a place of compassion and concern for the well-being of the other person.

Bonus Reflective Questions for Deeper Understanding

• What is an example of a situation where you might need to choose between fulfilling your own desire and showing sincerity towards Allah? How would you handle it?
• In what ways can the concept of ‘purification of the heart’ be applied in daily life?

The post Study Classical Texts the Traditional Way | Session 12 appeared first on MuslimMatters.org.

With every calendar year that passes, we on the MuslimMatters editorial team look back on the articles we’ve published and hone in on the most popular, most-returned-to, most-commented-on, etc. pieces which you -our dear readers-  have perused the previous year; with the intention to try and create better content for the following year inshaAllah.

Just as a treat, we’ve listed here for you, our MuslimMatters Reader’s Choice most popular articles from the year 2024:

January

1. The Muslim Bookstagram Awards: Meet the 2023 Finalists!

The Muslim Bookstagram Awards 2023: Meet The Finalists!

2. The Death Knell of Academic Freedom and Intellectual Debate at Harvard

The Death Knell of Academic Freedom and Intellectual Debate at Harvard

3. The Muslim Bookstagram Awards: The 2023 Winners!

The Muslim Bookstagram Awards : The 2023 Winners!

February

1. Courtship Stories From The MSA: You Found “The One”

Courtship Stories From The MSA: You Found “The One” In Your MSA [Part 5]

2. Taking Lessons from The Strength of Maryam, Mother of Jesus

Taking Lessons from The Strength of Maryam, Mother of Jesus

3. Over Five Decades On: Bangladesh’s Crisis Of Islam, Politics, And Justice

Over Five Decades On: Bangladesh’s Crisis Of Islam, Politics, And Justice

March

1. Famed American Rapper “Lil Jon” Smith Converts To Islam

Famed American Rapper “Lil Jon” Smith Converts To Islam

2. Behind The Differences In Contemporary Masahif

Behind The Differences In Contemporary Masahif

3. Prominent Social Justice Activist Shaun King Embraces Islam

Prominent Social Justice Activist Shaun King Embraces Islam

April

1. The Origin And Evolution Of The Taraweeh Prayer

The Origin And Evolution Of The Taraweeh Prayer

2. 5 Years Of Studying Emotions In The Quran: A Therapist’s Findings

5 Years Of Studying Emotions In The Quran: A Therapist’s Findings

3. Fourteen Centuries Since Badr: Recalling Islam’s First Decisive Battlefield

Fourteen Centuries Since Badr: Recalling Islam’s First Decisive Battlefield

May

1. Then The Sea Split: Reflections On The Story Of Prophet Musa, Gaza, And Hope

Then The Sea Split: Reflections On The Story Of Prophet Musa, Gaza, And Hope

2. Professor Suspended After Harassing Muslim Woman

Professor Suspended After Harassing Muslim Woman

3. Beyond Repression: Muslim Sexuality On Campus

Beyond Repression: Muslim Sexuality On Campus

June

1. A Less Than Perfect Hajj: Hajj Reflections

A Less Than Perfect Hajj: Hajj Reflections

2. The Things He Would Say – [Part 1] – The Call to Hajj

The Things He Would Say – [Part 1] – The Call to Hajj

3. Podcast [Man2Man]: Hadith and Beyond | Mufti Muntasir Zaman

Podcast [Man2Man]: Hadith and Beyond | Mufti Muntasir Zaman

July

1. Why Your Kids Should Not Be Huffadh

Why Your Kids Should Not Be Huffadh

2. The Things He Would Say – [Part 2] – Dinner Invitation

The Things He Would Say – [Part 2] – Dinner Invitation

3. Podcast: Niqabi Pro Tips Unveiled | Ustadha Marjaan Ali & Ustadha Tuscany Bernier

Podcast: Niqabi Pro Tips Unveiled | Ustadha Marjaan Ali & Ustadha Tuscany Bernier

August

1. Ismail Haniyeh Assassinated By Israel: A Life Dedicated To The Palestinian Cause

Ismail Haniyeh Assassinated By Israel: A Life Dedicated To The Palestinian Cause

2. [Podcast] From The Maldives To Malaysia: A Shaykha’s Story | Shaykha Aisha Hussain Rasheed

[Podcast] From The Maldives To Malaysia: A Shaykha’s Story | Shaykha Aisha Hussain Rasheed

3. The Case For An Institutional Approach To Faith In The Era of Religious Internet Influencers

The Case For An Institutional Approach To Faith In The Era of Religious Internet Influencers

September

1. Missouri Executes Imam Khalifah Marcellus Williams Despite Likely Innocence

Missouri Executes Imam Khalifah Marcellus Williams Despite Likely Innocence

2. Deconstructing Vanity Within The Framework Of Islam

Deconstructing Vanity Within The Framework Of Islam

3. From The Chaplain’s Desk: The Long And Short Of Vaping

From The Chaplain’s Desk: The Long And Short Of Vaping

October

1. Why Mehdi Hasan’s “Lesser Of Two Evils” Election Advice Is Wrong

Why Mehdi Hasan’s “Lesser Of Two Evils” Election Advice Is Wrong

2. Imams Call To “Abandon Harris” As American Election Looms

Imams Call To “Abandon Harris” As American Election Looms

3. Israel Kills Yahya Sinwar: Hamas’ Iron Man Exits The Stage

Israel Kills Yahya Sinwar: Hamas’ Iron Man Exits The Stage

November

1. MuslimMatters Official Statement On Wisam Sharieff

MuslimMatters Official Statement On Wisam Sharieff

2. Statement Against Abuse: The Female Scholars Network

Statement Against Abuse: The Female Scholars Network

3. Ensuring The Safety Of Our Communities: A Call For Immediate Corrective Action From American Muslim Organizations

Ensuring The Safety Of Our Communities: A Call For Immediate Corrective Action From American Muslim Organizations

December 1. Fort Down In A Fortnight: Syrian Insurgents Oust Assad Regime

Fort Down In A Fortnight: Syrian Insurgents Oust Assad Regime

2. Addressing Abuse Amongst Muslims: A Community Call-In & Leadership Directives | The Female Scholars Network

Addressing Abuse Amongst Muslims: A Community Call-In & Leadership Directives | The Female Scholars Network

3. I’ve Converted, And It’s Christmas…

I’ve Converted, And It’s Christmas…

Was there an article(s) you particularly benefitted from, or that you feel deserves a notable mention? Let us know in the comments!

From the entire MuslimMatters team, jazakAllahukhair for your continuous support, and we hope to have you around here more often in 2025 inshaAllah!

 

Related:

– The MM Recap: MuslimMatters’ Most Popular Ramadan Articles [2024 Edition]

– An MM Recap: Toolkits To Fight Child Sexual Abuse

 

The post The MM Recap – Our Reader’s Choice Top MuslimMatters Articles From 2024 appeared first on MuslimMatters.org.

[This three-part article is a summary of some of my thoughts about the current state of the Western Muslim community – inspired by Jonathan Haidt’s book, the Coddling of the American Mind: How Good Intentions & Bad Ideas are Setting Up a Generation for Failure. Read Part 1 and Part 2]

Lastly, we come to an ancient problem in the Muslim world but exacerbated by our social and political circumstances. I remember when I used to naively believe that we Muslims in the West had moved beyond the sectarian squabbles of the majority of ummah back home, but truth be told, I believe we’ve made it much worse here.

Identity Politics

We have all the typical sectarian and movement-based differences. We have the Sufi, Salafi, Ash’ari, Taymiyyi, Ikhwani, Tahriri, Deobandi, Barelwi, etc. issues. But then we have added an entirely new layer unique to our milieu, such as liberal, conservative, feminist, red pill, Republican, Democrat, pro-voting, anti-voting, male, female, etc.

The problem is not that these differences exist. It is normal for us to disagree. The problem is that these differences have become tribal and a form of identity politics. We don’t just ‘agree’ with Salafi or Liberal viewpoints, we identify as being part of a community where only that is correct, where we will only ever listen to members of that community, and we will not sit with the others and try to understand their point of view with a blank slate.

We become overly suspicious, angry, skeptical, and cynical about the motives and actions of those we disagree with and oppose, interpreting their words and actions in the worst possible way. Our mindset becomes: that our problems as an ummah or Western Muslim community are the fault of the other, not myself or my group.

For example: The celebrity shaykhs are all wrong if I’m on the side of the da’wah brothers on Twitter; OR: The da’wah brothers are all wrong if I’m on the side of the celebrity Shaykhs. What if we’re both wrong and we just need to be communicating better?

Likely the worst of these divisions is the male/female tribalism that has started, as that is not even an intellectual or theological construct, but a very biological and human one. You can live your entire life normally without Sufis or Salafis, but you can’t without a conciliatory perspective towards the opposite gender.

The Need to Re-Center the Ummah

What is the result of this? Instead of identifying as one ummah around a uniting factor like Allah His Messenger , the Qur’an, and Sunnah, the fuqaha & scholars, Ahlus-Sunnah wal-Jama’ah (as understood by scholars, NOT random preachers on the internet), we instead unite on our opposition to a particular group. If we unite in our opposition to x cluster of ideas, what will end up happening then, is that we will abandon, censor, or cancel anyone who advocates for or even expresses some sympathy for x.

Allah says in the Qur’an, “And hold firmly to the rope of Allah and do not be divided.” [Surah ‘Ali-Imran: 3;103] Note the language: the rope of Allah , not the rope of the enemies of those you don’t like. If we unite around the Sunnah instead, we will appreciate more that people will differ in their interpretations and methods, and that if they go too far, the solution is NOT to oppose them, but to help them re-center and come back.

It is curious how the Sunnah alludes to this ‘coddling’ as well. The Prophet said, “Let me not find any of your reclining on his bed, and a command or prohibition of mine comes to him, and he says, ‘I don’t know about this, whatever I found in the Qur’an I will follow [only].’”

All of this is well-intentioned of course. It is all couched in religious language, scholarly terminology, and the quoting of texts. People with this type of thinking (often young people) legitimately think that they are on the truth, as their experiences with ideas and people are limited to whoever they started off with, and the zeal and emotion of youth can prevent them from branching off and speaking to others and sharing their points of view. The older ones doing all this are usually hardened by the harm they have received – whether in the form of losing their job or being slandered etc. – from others into becoming more stubborn in their antagonism.

The identity-politics environment of the West further fuels this chaotic division. Social media adds to it by reducing the people we disagree with to a picutre and text on a screen, not a real, living, breathing person. Worst of all, is that this fixation on the problems of the other, and the mistakes of those we oppose blind us and mask us from our own problems and mistakes.

The more we are focused on the mistakes of others, the less we are on our own.

Solutions:

1. We must unite around principles instead of opposition to a particular idea or group. Unite around Islam, around the love of Allah , around the Qur’an and Sunnah, etc.
2. We must be willing to sit and discuss with those whose views we disagree with to understand their point of view, and if possible reconcile with them. This means we have to get off the internet and actually meet people who we disagree with to see the ‘human-ness’ of our opponents first.
3. Keep in mind that there are some viewpoints that do not deserve reconciliation and understanding, such as those that violate scholarly consensus and what is known in the religion by necessity.
4. Knowledge once again is important in this issue. The more you learn about Islam, and the diversity of scholarly views in Islamic history, the more tolerant you will become of differences of opinion with the ummah, especially when you understand the process of ikhtilaf and how it occurs in the first place.

Conclusion

Most of these problems are byproducts of the local culture, gender wars, and political division affecting us too. It is difficult to see how we could en-mass disassociate from such attitudes. But I think a lot of it also stems from problems unique to the Western Muslim community.

At times I feel despair, in that the only way this will resolve is if some calamitous event(s) shake us so hard that we realize how badly we need each other. Sadly, this seems to have happened already with the genocide in Gaza. Allah will continue to rectify this ummah until the sun rises from East, even if it refuses to do it itself.

But should we need to be shaken and tossed around like this to wake up? Should we suffer to learn that we are too self-centered, that Islam is going to need much more from us than emotional placation, or that our deep divisions work against us? No. We can do better inshaAllah.

[[This article was first published here]

 

Related:

– Challenges of Identity & Conviction: The Need to Construct an Islamic Worldview

– Are Western Muslims Becoming Right-Wing? The Emergence Of A Politically Mature Community With Agency

 

The post The Coddling Of The Western Muslim Mind: [Part III] “It’s Them, Not Me” Tribalism appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~19 minutes

Learning Objectives

• Differentiate between scholars of the dunya (worldly life) and scholars of the akhirah (afterlife) by identifying their distinct motivations, goals, and actions.
• Understand the significance of prioritizing the afterlife over worldly gains by reflecting on the teachings and qualities of the scholars of the akhirah.
• Identify and explain the eight lessons shared by Hatim al-Assam, including making good deeds the most beloved, restraining the nafs, and relying on Allah for provision.
• Explore the concept of ambiguity in Islamic rulings and the importance of avoiding doubtful matters to maintain spiritual purity and a sound heart.
• Apply the analogy of the shepherd and the forbidden pasture to recognize the dangers of engaging in doubtful matters and how they may lead to haram actions.
• Reflect on the role of the heart as the source of intentions and actions, understanding how guarding the heart against harmful influences ensures righteous behavior.
• Assess the importance of caution when dealing with ambiguous situations, both in daily life and in religious rulings, by considering the practices of early scholars and their approach to giving fatwas.
• Incorporate the lessons of avoiding envy, seeking nobility through righteousness, and entrusting valuables to Allah into one’s own life to achieve spiritual growth and reliance on divine providence.
• Develop a personal strategy to avoid doubtful matters in professional and social settings, ensuring alignment with Islamic principles and values.
• Internalize the teachings of the Prophet ﷺ about seeking a fatwa from one’s heart, fostering a conscious decision-making process based on sincerity and a desire to please Allah.

Class Summary Lessons from the Scholars of the Afterlife

The scholars of Islam often distinguish between the scholars of the dunya (worldly life) and the scholars of the akhirah (afterlife). This summary discusses the key traits of the scholars of the afterlife and eight profound lessons taught by Hatim al-Assam. We also explore the importance of avoiding doubtful matters to keep one’s heart pure.

The Qualities of the Scholars of the Afterlife

Scholars of the afterlife prioritize the akhirah, knowing that the dunya is insignificant compared to what is to come. They pursue knowledge that benefits them in the afterlife and avoid knowledge that serves only worldly interests. Their sincerity is evident in their actions, as they aim to please Allah rather than seeking fame or worldly status.

The Eight Lessons of Hatim al-Assam

Hatim al-Assam, a student of the great scholar Shaqiq al-Balkhi, shared eight key lessons he learned:

1. Making Good Deeds Your Beloved

He observed that everyone loves something, but all are left behind at the grave except for one’s good deeds. Thus, he made his good deeds his beloved, ensuring they would remain with him in the grave.

2. Restraining the Nafs (Desires)

He emphasized the importance of striving against lowly desires and guiding oneself to obedience to Allah.

3. Directing Valuables to Allah

Hatim recognized that people protect what they value. He chose to entrust his valuables to Allah, knowing that whatever is given for Allah’s sake remains safe and everlasting.

4. True Nobility Through Righteousness

He learned that true nobility does not come from wealth or lineage but through righteousness. The noblest in the sight of Allah are the most righteous, as stated in the Quran.

5. Avoiding Envy

Realizing that wealth and provisions are apportioned by Allah, he refrained from envying others and instead focused on asking Allah for His blessings.

6. Avoiding Humiliation in Seeking Provision

People often humiliate themselves seeking worldly provisions. Hatim learned that by fulfilling Allah’s commands and relying on Him, one’s sustenance will come without lowering oneself.

7. Trusting in Allah’s Provision

He noted that true reliance should be placed on Allah, not on one’s wealth, health, or profession, as everything ultimately comes from Allah.

8. Relying on Allah

He chose to rely on Allah rather than material means, focusing on obedience to Allah over worldly pursuits.

Avoiding Doubtful Matters 1. Understanding Ambiguity in Islam

Not everything is clearly halal (permissible) or haram (forbidden). Some matters fall into a “gray area.” Scholars emphasize the importance of avoiding these doubtful matters to protect one’s faith.

2. Mixed Income Professions

Jobs involving both halal and haram elements can create ambiguity. Scholars advise avoiding employment where the primary income is from haram sources, such as interest-based banking. If one must work in such environments temporarily, the focus should be on seeking alternative halal employment.

3. Eating from Mixed Income Sources

Eating from wealth mixed with haram sources is permissible if the majority is halal. However, if it is known for certain that the wealth is haram, it should be avoided.

The Analogy of Doubtful Matters

The Prophet ﷺ likened doubtful matters to a shepherd grazing near a forbidden pasture. By indulging in doubtful matters, one risks falling into haram. The believer should avoid these areas to maintain a pure heart and righteous actions.

The Heart: The King of the Limbs

The heart is the source of one’s actions. If the heart is sound, the actions will be righteous. Scholars urge the importance of guarding one’s heart against doubtful matters and harmful influences.

Caution in Giving Fatwas

The early scholars were reluctant to give quick rulings on ambiguous matters, recognizing the gravity of misleading others. Today, the rush to provide fatwas without proper knowledge can lead to confusion and misguidance.

Summary: Striving for Piety

The most pious approach to ambiguous matters is to err on the side of caution. By avoiding the “gray areas,” a believer protects their faith and reputation. Ultimately, maintaining a pure heart is key to righteous actions and a successful life in the hereafter.

Final Thoughts

Understanding these lessons and striving to embody the qualities of the scholars of the afterlife can lead to a deeper connection with Allah. Let’s aim to practice these values and avoid doubtful matters, keeping our hearts pure and actions sincere.

Full Transcript Introduction and Opening

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah rabbil alameen, sallallahu wa sallam wa baraka, anabiyyuna Muhammadin wa ala alihi wa sahbihi wa sallam, taslimin kathira thumma ma ba’d. We are still reading from the book Mukhtasir Minhaj al-Qasidin by Imam Ibn Qudamah, rahimahullah ta’ala, on the chapter of knowledge, the foundation of knowledge.

Current Section: Scholars of the Afterlife and Scholars of the Dunya

For those who have the English text with us, we are on page 36, insha’Allah azawajal. We are talking about the adversity of knowledge and the scholars of the akhirah and the scholars of the dunya. We’re also discussing those who unfortunately have evil ways of seeking knowledge and those who seek the akhirah through knowledge. We started this last week and talked about how the Messenger of Allah, sallallahu alayhi wa sallam, warns us against those who seek knowledge only to be told among the people that they are knowledgeable, to debate with the scholars, or to brag about that knowledge against the ignorant ones.

These, of course, are signs of the scholars of misguidance, known as ulama as-su (the evil scholars). Now we will continue, insha’Allah tabarak wa ta’ala, with what he considered to be the qualities of the scholars of the akhirah.

The Qualities of the Scholars of the Afterlife

Bismillah ar-Rahman ar-Rahim. As-salatu wa as-salamu alayka ya Rasulullah, sallallahu alayhi wa sallam. The author, rahimahullah alayhi, says: The scholars of the afterlife know that this world is worthless and the afterlife is a noble abode, and they are like two wives of a man.

Such scholars prefer the afterlife, and their actions do not contradict their words, favoring the knowledge with the greatest benefits. They are inclined towards knowledge that benefits them in the afterlife and shun away from knowledge that is of little use.

Conflict Between Dunya and Akhirah

So what does that mean? He says here that the scholars of the afterlife have specific qualities. They know that the akhirah is noble and the dunya is haqeera (worthless). He further explains that the dunya and the akhirah are like two sister wives fighting over their husband. They are always in conflict and not on the same page. Even we’ve seen this pull in the righteous household of the Prophet ﷺ, where this struggle between dunya and akhirah exists.

Dunya pulls you to one side, while the akhirah pulls you to another. Scholars are caught between seeking the dunya and the akhirah. Some seek knowledge simply for the afterlife’s reward, while others pursue the dunya.

Pursuing Worldly Gains While Seeking the Afterlife

Does that mean you cannot pursue worldly gains while seeking the rewards of the afterlife? No. We answered this question last week. Some scholars say everything you do should be sincere for the sake of Allah and that you should not seek money for your knowledge. We covered that subject actually last week. It’s important to understand that those who seek knowledge just for fame, name, and celebrity status are doomed. Those who seek knowledge for the sake of Allah may still receive fame and status as a reward from Allah in this world before the akhirah. However, as long as this fame does not change their intention or heart, there is no harm in accepting it. It comes from Allah.

But pursuing it yourself is where it becomes dangerous. It has been narrated that Shaqiq al-Balkhi told al-Hatim, “You have accompanied me for a while now. What have you learned?” Al-Hatim said, “Eight things.”

The Story of Shaqiq al-Balkhi and Hatim al-Assam

Let’s stop for a moment. We have two individuals here: Shaqiq al-Balkhi, rahimahullah ta’ala, who was known as Shaqiq Ibrahim al-Balkhi, one of the great scholars of the past. He traveled around and met many scholars, pursued by many students, becoming very popular. In modern times, his following would likely be in the millions. Back then, they say he used to travel with more than 300 people accompanying him wherever he went, reminding people of the akhirah and encouraging them to abandon the dunya. He then asked his student Hatim al-Assam, another great scholar of the time, “You’ve been traveling with me for a long time. What did you learn from me? What did you benefit from this companionship?”

Hatim responded, “I learned eight things.” Now, some scholars say that these stories might not have happened exactly as we read them in the books, like having a direct conversation where he said, “I learned eight things.” However, these stories are thought to illustrate what Hatim might have learned from his teacher.

The Eight Lessons of Hatim al-Assam Lesson One: Making Good Deeds Your Beloved

He explained, “The first thing I learned: I looked at creation and found that everyone has a beloved. When they go to their graves, they leave their beloved behind. So I made my good deeds my beloved so they could be with me in the grave.”

What does that mean? Remember, we talked about the essence of knowledge. Is it fiqh, knowing what is halal, haram, what is tahara, and what is najasa? Or is it the knowledge of the heart, ulum al-qalb? He says, “This is what I learned from you. Maybe I did not learn much fiqh or seerah, but I learned these things related to the states of the heart.”

The first point he emphasizes is that he noticed everyone has someone they love dearly, and this is natural. Allah created us with the desire to love and be loved. It could be a dear friend, a spouse, a parent, or a child. We seek love and wish to have it in our lives. But no matter who you love, once you enter the grave, they all leave you except for one thing: your good deeds.

So, he says, “I made my hasanat the most beloved thing to me because I know they won’t abandon me. I want to increase my good deeds and make sure I do not nullify them, so when I go to my grave, my beloved stays with me.”

May Allah make us among those who love their good deeds.

Lesson Two: Restraining the Nafs (Desires)

The second point he mentions is: “I looked at the words of Allah, ‘And he who restrained himself from evil desires.’ (Surah An-Nazi’at, Ayah 40) I strove to repel these lowly inclinations until they settled in obedience to Allah.” He says, “When I saw that Allah asks us to elevate ourselves by preventing our nafs from falling into its lowly desires, I made it my battle in this world to fight against my desires and to settle in the obedience of Allah.”

He continues: “I made my most beloved my good deeds, my hasanat. They are my beloved. I wake up for tahajjud, and it is bittersweet. I make wudu when the water is very cold, but I still enjoy it. I fast on a summer day and feel joy in doing so. I love my good deeds because they will stay with me in my grave. My nafs will always pull me down, so I made fighting it my constant battle to remain with Allah.”

Lesson Three: Directing Valuables to Allah

The third lesson he mentions is, “I saw that everyone who owns something valuable tries to protect it. Then I looked at the words of Allah: ‘Whatever you have will end, but what Allah has is everlasting.’ (Surah An-Nahl, Ayah 96) So every time I owned something valuable, I directed it to Him so that it might remain with me.”

This illustrates a profound understanding. People naturally love to safeguard their most valuable possessions. They hide them, put them in safes, and store them where no one can access them. He continues, “I found that when Allah says in the Quran, ‘Whatever you have in your hand will be consumed, but whatever you keep with Allah is well guarded.’ I decided to put all my valuables with Allah for safekeeping.”

He gives everything he values for the sake of Allah to save it with Him, just as the Prophet ﷺ taught us a paradigm shift in understanding saving and spending. For example, when the Prophet ﷺ received meat, he told them to give it in charity. When he returned, they told him everything was gone except the shoulder. He replied, “No, everything stays except for the shoulder,” implying that what was given in charity remains preserved with Allah.

Lesson Four: True Nobility is Righteousness

The fourth lesson is that he saw people striving for status through money, nobility, and honor, which he recognized as meaningless. He looked at the words of Allah: “Indeed, the most noble of you in the sight of Allah is the most righteous.” (Surah Al-Hujurat, Ayah 13). Therefore, he strove for deeds of righteousness to be noble in the sight of Allah.

Most people seek status in society through wealth, achievements, and family lineage. But when you look into history, you find it all meaningless. Those who were once royalty might lose everything. Thus, true nobility comes through righteousness, as Allah speaks about in the Quran. He chose to achieve nobility through righteousness.

Lesson Five: Avoiding Envy

The fifth point is that he noticed people are jealous of each other. He reflected on the words of Allah: “We have apportioned among them their livelihood.” (Surah Az-Zukhruf, Ayah 32). So he stopped envying others and made Shaytan his only enemy. He realized that everything is divided by divine ordinance; some people are rich, some are poor, and some are middle class. All are being tested. When he understood that everything comes from Allah, there was no need for envy. Instead, he asked Allah for His bounty.

Envy is one of the biggest problems in society today, often amplified by social media. People always compare themselves to others, which can rob them of happiness. The Messenger of Allah ﷺ instructed us not to look at those above us in worldly matters but at those below us. However, in matters of the akhirah, we should look at those who are above us to aspire toward their level of righteousness.

Lesson Six: Avoiding Humiliation in Seeking Provision

The sixth point is that he saw people humiliating themselves in their quest for provisions. Then he looked at the words of Allah: “There is no creature on earth but that upon Allah is its provision.” (Surah Hud, Ayah 6). He focused on fulfilling Allah’s rights upon him and left his property to Allah. People often attach their hearts to their jobs and paychecks, thinking that their provisions come from there. He detached his heart from the job and attached it to Allah, believing that Allah is the true provider. This doesn’t mean abandoning work but realizing that your job is merely a means through which Allah provides.

Some of the companions of the Prophet ﷺ were among the richest of all time, yet they remained righteous. The Prophet ﷺ sought refuge in Allah from poverty, showing that there is no virtue in being poor. However, there is also no virtue in attaching your heart solely to your job or paycheck.

Lesson Seven: Trusting in Allah’s Provision

The seventh lesson is that he noticed people humiliating themselves in their quest for wealth. He looked at the words of Allah: “There is no creature on earth but that upon Allah is its provision.” (Surah Hud, Ayah 6). Thus, he focused on Allah’s rights upon him, leaving his property in Allah’s hands. People often humiliate themselves for money, attaching their hearts to their jobs. However, if they realize that their job and paycheck are merely means facilitated by Allah, they won’t allow their hearts to become enslaved to them.

Lesson Eight: Relying on Allah

The eighth point he learned is that he saw people rely on their businesses, manufacturing, and bodily health. He chose to rely on Allah. This builds on the earlier lesson, emphasizing trust in Allah rather than in worldly means. These are the eight things he said he learned from his teacher.

These points are incredibly valuable. After this session, I encourage you to revisit them, write them down, and remind yourself of this profound knowledge. It will help you understand the true meaning of life. May Allah grant us understanding.

Scholars and Political Leaders

Scholars whose goal is the afterlife should withdraw from the sultans and stay away from their presence. This point is more relevant to their time than ours. Back in the days of the monarch system, the political rulers always sought legitimacy through the scholars to maintain their positions. They would form alliances by marrying into the scholars’ families, seeking their rubber-stamp approval. However, this brought corruption and led to the scholars distancing themselves from political leaders to avoid fitna. Today, in democratic societies, things are different. We can criticize and vote out leaders. But those who pursue the pleasure of the political elite risk endangering their faith. That is why true scholars of the akhirah do not associate themselves too closely with politicians, as it can lead to corruption.

This concludes the section on the qualities of the scholars of the afterlife. Next week, insha’Allah, we will start the second foundation: the inner secrets of purification acts. There is still more to cover, and this text contains valuable insights. As we continue, remember the importance of guarding your deen and reputation by avoiding doubtful matters and striving to do good deeds that will accompany you to your grave. May Allah make us among the righteous.

Ambiguous Matters in Islam

In conclusion, Allah and His Messenger did not leave anything permitted or forbidden without clearly explaining it. However, some matters are more obvious than others. No doubt remains about those whose clarity is plainly apparent and well known to be a part of the deen. For example, the obligation of the five daily prayers and the prohibition of zina and alcohol are well-known everywhere around the world, and no Muslim has an excuse to be ignorant of them.

Some matters, however, may be obscure to those who are not scholars. For those who know the Shariah well, the people of knowledge are unanimous about their permissibility or prohibition, but they might remain ambiguous to those who are not scholars. Then there are matters that even among scholars are subject to differences of opinion due to various reasons, such as varying levels of access to knowledge or differences in interpretation.

Imam Ahmad’s Explanation of Ambiguous Matters

Imam Ahmad explained ambiguity as a position between that which is permissible and that which is forbidden. It is what we call today the “gray area.” If something is not clearly halal or haram, it falls into this area. The believer’s job is to avoid these doubtful matters to save themselves from any blame in both the dunya and the akhirah. For example, if someone works in a mixed job where halal and haram are involved, they should assess how much of it is mixed and act accordingly. This is why scholars have different opinions based on the percentage of haram elements in the profession.

Working in Mixed Income Professions

Imam Ahmad mentioned that if most of a person’s property is mixed with haram, it is better to avoid it unless the haram is something insignificant or unknown. There is a difference of opinion among scholars regarding whether it is disapproved or forbidden. For instance, working in a place like Walmart where you might exclusively work in a halal section, like the garden department, but the overall income of the store involves the sale of haram items such as alcohol and pork, raises a question. Since your salary comes from a corporation involved in haram transactions, what is the ruling? Some scholars say if the involvement in haram is insignificant, then it is permissible. However, if a significant portion of the income is from haram sources, then it becomes problematic.

What about jobs in the financial sector, like working for a bank? If the bank’s primary income is from interest (riba), scholars generally consider working there as impermissible, regardless of whether one is directly involved with the interest transactions or not. However, if there is no other job available at the time, it may be permissible to continue working there temporarily while seeking another halal profession. Scholars like those from AMJA (the Assembly of Muslim Jurists of America) provide such nuanced opinions. They stress the importance of leaving jobs that are predominantly haram and searching for alternatives.

If someone works in an environment like a gas station, which involves selling a mix of halal and haram items (alcohol, lottery tickets, cigarettes, etc.), the ruling depends on how much of the store’s revenue comes from haram elements. If the haram percentage is high, it becomes impermissible to work there. However, if it is insignificant, one might be allowed to continue. Each person must consider the specific nature of their job and consult knowledgeable scholars to get a clear understanding.

Eating from Mixed Income Sources

Furthermore, there is a difference of opinion regarding eating from the wealth of someone whose income is a mix of halal and haram. For example, if a person who works in a doubtful profession invites you for a meal, should you accept the invitation? Based on Imam Ahmad’s opinion, you should assume that your portion comes from the halal part unless you have definite knowledge that it is from haram sources. Ali ibn Abi Talib was asked about accepting money granted by the ruler, as most of it was thought to be from haram sources. He replied that there is no harm in it because what they give you of the halal is more than what they give you of the haram.

The Prophet ﷺ and his companions used to transact with the disbelievers and the people of the book, fully aware that they did not avoid everything that was forbidden. Therefore, if a matter is not clear, it falls into the realm of ambiguity. The more pious choice would be to give it up, but it is not obligatory. Scholars like Sufyan al-Thawri said that they would rather avoid it to maintain their scrupulousness.

Regarding transacting with someone whose wealth is both permitted and forbidden, scholars like Imam Ahmad stated that it is acceptable as long as the majority of their wealth is halal. On the other hand, if you know for certain that the wealth is haram, you should avoid consuming it. For example, when Sheikh al-Uthaymeen was asked about eating meat in the West, he said that it is generally permissible as long as it is predominantly a land of the People of the Book. However, if you know for certain that the meat was not slaughtered properly, it becomes haram for you to eat it. This illustrates that when you have definitive knowledge, it changes the ruling for you.

In today’s world, people often use the differences of opinion among scholars as a justification to follow the more lenient stance. This is problematic, especially if it means choosing the weak opinion over the stronger one just because it is convenient. The Prophet ﷺ said, “Seek a fatwa from your heart, even if people give you their verdict.” This means that if your heart inclines toward caution and avoiding doubtful matters, that is the more pious route to take.

The Analogy of Doubtful Matters and the Shepherd

The Prophet ﷺ also gave a beautiful analogy to illustrate the dangers of indulging in doubtful matters. He said: “Like the shepherd who pastures his flock near a forbidden pasture, he is almost certain to pasture his flock in it.” Every king has a sanctuary, and the sanctuary of Allah is what He has made forbidden. When you engage in doubtful matters, you risk falling into haram. Just as a shepherd should avoid bringing his flock too close to the king’s sanctuary to prevent them from straying in, a believer should avoid doubtful matters to stay away from the haram.

The Heart: The King of the Limbs

Scholars like Imam Ibn al-Qayyim describe the heart as the king of the limbs. The limbs are its soldiers, carrying out the orders of the heart. If the heart is sound, the actions that follow will also be sound. But if the heart is corrupt, it will corrupt the actions. The Prophet ﷺ said, “There is a piece of flesh in the body; if it is sound, the whole body is sound. If it is corrupt, the whole body is corrupt. Truly, it is the heart.” This means that the righteousness of a person’s actions is directly linked to the condition of their heart.

Guarding the Heart Against Harmful Influences

It’s important to recognize that our actions begin as mere thoughts in our hearts. If you allow these thoughts to settle and grow, they become intentions, and then they manifest as actions. Therefore, you must guard your heart against harmful influences. Once something becomes a firm intention in the heart, it will inevitably lead to action. This is why scholars emphasize the importance of staying away from doubtful matters to keep the heart pure. As the Prophet ﷺ taught, the ultimate goal is to develop a heart that inclines toward good and rejects evil.

Caution in Giving Fatwas

Scholars of the past would often avoid giving quick verdicts (fatwas) on ambiguous matters. Abdurrahman ibn Abi Layla, one of the tabi’een, said he met more than 120 companions of the Prophet ﷺ, and not one of them was eager to give an answer when asked about a fatwa or hadith. Instead, they wished that someone else would take on the responsibility. Nowadays, we have people who rush into giving answers on social media and other platforms, often without the proper knowledge. They speak as if they have knowledge of everything, which can lead to misleading others.

Summary: The Pious Approach to Ambiguous Matters

In summary, the most pious way to approach ambiguous matters is to err on the side of caution. If you are not sure about the permissibility of something, it is better to leave it to protect your deen and reputation. The heart plays a central role in guiding a person’s actions. Keeping the heart pure by avoiding doubtful matters helps ensure that your actions remain righteous. The scholars of the past emphasized the importance of guarding one’s heart and being cautious with fatwas to maintain the integrity of one’s faith.

Next Week’s Topic

Insha’Allah, next week, we will continue discussing the second foundation, which focuses on the inner secrets of purification acts. May Allah grant us understanding and guide us to the path of the righteous. Ameen.

Q&A 1. What distinguishes scholars of the dunya (worldly life) from scholars of the akhirah (afterlife)?

• Answer: Scholars of the dunya seek knowledge for fame, status, or worldly gains, while scholars of the akhirah seek knowledge for the sake of Allah, aiming to benefit in the afterlife. Their actions reflect their knowledge, prioritizing the akhirah over worldly matters.

2. Why do the scholars of the afterlife compare the dunya and the akhirah to two sister wives?

• Answer: The dunya and the akhirah are in constant conflict, pulling a person in opposite directions. A scholar has to choose which to favor, knowing they cannot fully commit to both.

3. What was the first lesson that Hatim al-Assam learned from his teacher Shaqiq al-Balkhi?

• Answer: Hatim learned that when people die, they leave their loved ones behind, except for their good deeds. Therefore, he made his good deeds his beloved, ensuring they would accompany him to the grave.

4. How did Hatim al-Assam view his nafs (desires), and what did he do about it?

• Answer: Hatim saw his nafs as something that needed to be restrained from evil desires. He made fighting against his desires a constant battle to remain obedient to Allah.

5. What does it mean to “direct your valuables to Allah,” as described by Hatim?

• Answer: It means dedicating one’s valuable possessions and deeds to Allah, knowing that what is given for Allah’s sake is safeguarded and will remain, unlike worldly gains that will eventually perish.

6. What did Hatim realize about seeking status through wealth and honor?

• Answer: He realized that true nobility is achieved through righteousness, as Allah values the most righteous, not those with worldly status, wealth, or lineage.

7. How did Hatim al-Assam address the issue of envy?

• Answer: He stopped envying others by recognizing that provisions are divided by divine ordinance. Instead of being envious, he focused on asking Allah for His bounty.

8. Why did Hatim choose to avoid humiliating himself while seeking provisions?

• Answer: He learned from the Quran that Allah is the provider for every creature. Therefore, he placed his trust in Allah, believing that his sustenance would come without having to lower his dignity.

9. What is the significance of the heart in guiding one’s actions, according to scholars?

• Answer: The heart is considered the king of the limbs; if it is sound, the actions that follow will be righteous. Guarding the heart from harmful influences and doubtful matters is crucial for maintaining righteous actions.

10. What analogy did the Prophet ﷺ use to explain the danger of indulging in doubtful matters?

• Answer: The Prophet ﷺ compared it to a shepherd grazing his flock near a forbidden pasture. If you come too close, you risk crossing into the haram. Therefore, avoiding doubtful matters helps prevent falling into what is forbidden.

11. Why should one avoid jobs that involve both halal and haram elements?

• Answer: Scholars advise that if the primary income of a job is from haram sources, such as interest (riba) or the sale of haram items, it becomes problematic to work there. It is better to seek employment where income is purely halal to avoid doubtful matters.

12. What should a Muslim do when they encounter an ambiguous matter that is not clearly halal or haram?

• Answer: A Muslim should err on the side of caution and avoid the matter to protect their faith and reputation. This approach aligns with the Prophet’s ﷺ guidance to avoid doubtful matters to maintain a pure heart.

13. How did scholars of the past approach giving fatwas on ambiguous matters?

• Answer: They were reluctant to give quick answers and wished others would take on the responsibility, recognizing the seriousness of providing accurate religious guidance.

14. What does it mean to “seek a fatwa from your heart,” as mentioned by the Prophet ﷺ?

• Answer: It means that if your heart inclines toward caution in ambiguous matters, you should follow that inclination, even if others give you a different verdict. This helps ensure that one’s actions are in line with righteousness.

15. Why is it essential to guard the heart against harmful influences?

• Answer: Actions begin as mere thoughts in the heart. If harmful thoughts are allowed to settle, they can become intentions and manifest as actions. Guarding the heart keeps it pure and leads to righteous behavior.

The post Study Classical Texts the Traditional Way | Session 11 appeared first on MuslimMatters.org.

A Letter From The Editor: From MuslimMatters’ Editor-in-Chief, Hena Zuberi

Dear MuslimMatters Readers,

I write to you as I am on the tail end of a visit to the Rohingya camps where 60,000 new refugees have recently arrived as the genocide continues in Burma. I will write about my journey in detail but as 2024 ends, I want to take time to reflect and help you prepare for 2025. Let me ask you this: if launching software or passing a law requires a detailed plan, why should our lives and families be any different? No successful project—or family—thrives without a clear roadmap. In order to live up to the Prophetic Mission that all of us have been assigned, it is time to upgrade our personal and family systems with a Prophetic blueprint.

As I urge my own family and colleagues to write their personal plans, I want to share how to create a thoughtful and intentional plan for 2025, focusing on Ummah, spiritual, emotional, financial, intellectual, social, career, travel, and physical goals. I am not naturally an organized person. Unlike others, it is a struggle for me but making an intention and then developing plans for my day, my year, my life has helped me do the work that I am able to do while giving time to my husband, my children, my parents, my family and my community.

Planning and taking action, no matter how small, is a key part of our faith. The Prophet Muhammad ﷺ beautifully emphasized this when he said:

“If the Hour (Day of Judgment) is about to be established and one of you has a sapling in his hand, let him plant it.” (Musnad Ahmad, 12491)

This hadith emphasizes taking proactive and meaningful action, even in the face of overwhelming circumstances. It encourages believers to always prepare and contribute positively, no matter how small the act may seem.

Time for Reflection

Before diving into planning, pause and reflect. Reflection is a hallmark of Islamic tradition. Our Habib, Prophet Muhammad ﷺ would retreat to the Cave of Hira, pondering life’s purpose and seeking Allah’s guidance. Similarly, we should reflect on the past year:

• What worked well in your life?
• What areas need improvement?
• Where did you fall short in your relationship with Allah and your family and why?

For many of us the genocide in Gaza has overshadowed every achievement and celebration, but take time over the next few days to thank Allah for your successes this year, reflect on where you failed, and congratulate yourself for successfully pivoting when things didn’t go according to plan. Everything is in Allah’s Hands and He is the Best of Planners, so your plan may go off track but part of planning is having contingencies. Dedicate time to ask these questions and journal your thoughts. Reflection paves the way for intentional action.

Concern for the Ummah: Adopting a Cause in 2025

We are part of a global community, the Ummah, bound by faith and responsibility.

In 2025, make it a personal and family goal to actively contribute to the Ummah’s well-being. Instead of sporadic protests or aimless social media activism, adopt a specific cause and commit to it with intention. Whether it’s advocating for justice in Palestine, standing with Uyghurs, supporting refugees, or raising awareness about Kashmir, channel your energy into organized, impactful efforts.

How to Get Started:

1. Research the Cause: Learn about its history, challenges, and the ongoing efforts to address them.
2. Join Active Organizations: Align yourself with groups already making a difference. Contributing to an organized movement amplifies your impact.
3. Set Tangible Goals: Whether it’s donating regularly, volunteering, or organizing events, chalk out a clear plan for how you’ll support the cause.
4. Educate Your Family: Share your efforts with your spouse and children. Discuss the importance of collective responsibility and instill a sense of global concern in your home.

When you adopt a cause with sincerity, it transforms your activism from reactive to purposeful. This is not just an act of solidarity; it’s an extension of our faith.

Redistribute Your Time Wisely

Our society is drowning in distractions—social media, endless gatherings, and mindless entertainment. These drain our energy and pull us away from what truly matters. When people ask me how I manage my family, my home, work, community and Ummah concerns, I tell them I eliminated the ‘dawat/party’ scenario from my life. Sure we visit friends from time to time but ending the weekend rat race (along with the mandatory posts on social media) along with other life changes freed up so much time for other commitments.

Take inspiration from the Sahabah. They didn’t remain in the comfort of Madinah; they dispersed, spreading Islam to every corner of the earth. Today, our mission may not require geographical movement, but it does demand a redistribution of time.

For 2025, ask yourself:

• How can I prioritize family, worship, and meaningful goals?
• Which commitments can I eliminate to create space for growth and contribute to the Prophetic Mission?

Redirect your energy into your home and the Ummah, strengthening the bonds that matter most.

Strong Marriages Build Strong Families and Strong Communities

The cornerstone of a thriving Ummah is a solid marriage. If married, the relationship between spouses is like the foundation of a home. If the foundation is shaky, everything built on it—our children’s upbringing, family values, and community health—will suffer.

In 2025, if married, commit to investing in your marriage. This doesn’t require extravagant vacations or endless hours together. Instead, focus on intentional, distraction-free quality time. Put the phone down, listen with empathy, and share moments of joy. A loving glance, an attentive ear, a shared laugh—these small moments build trust and love, nurturing the heart of the family.

Intentionality Over Busyness

Busyness is not a badge of honor—it’s often a sign of misplaced priorities. A productive family doesn’t just do more; it does the right things with intention.

For 2025, adopt time-blocking techniques for both work and family life. Schedule undistracted time with your spouse, children, and even yourself. Productivity isn’t about how much you do but about how much value you bring to the people and goals that matter most.

Build a Prophetic Family Plan

No successful endeavor is random; it’s built on a solid plan. Write your own personal plan with tentative dates, I use the Notes app on my phone so it is handy and use Google Calendar and the Asana app to schedule time. You can be as detailed as you want and be as specific as possible.

If you want a family rooted in Islamic values you need a plan, especially when your children are young. If you don’t plan out how you want to raise them, how you want your family to function, it will not happen.

Your personal plans should converge into a cohesive family plan, requiring flexibility and compromise. For example, your daughter might want to enroll in an additional course, impacting the family’s financial goals. Or your spouse may wish to attend a close friend’s wedding on the same weekend you’ve planned to attend a Seerah Intensive. These situations call for open discussion and mutual understanding.

Categories to Consider in Your Personal and Family Plan with specific and general examples:

Spiritual Goals:

• Memorize 5 new surahs by June 2025
• Establish a regular study circle for immediate family on Sunday evenings; send Google invites.
• Commit to praying together as a family for Maghrib and Isha
• Attend masjid 3 days a week
• Finish a book or Islamic course
• Develop my plan into a Ramadan Dua List

Emotional/Relationship Goals:

• Schedule weekly or monthly family meetings (shura) to check in and align.
• Build stronger bonds by addressing conflicts and apologizing when necessary.
• Recognizing my triggers and learn to self regulate
• Call Sibling # 2 every Sunday
• Bi-weekly date with spouse (add to budget)

Financial Goals:

• Plan for milestones like Hajj, Umrah, or charitable giving.
  Create a savings strategy for future family needs
  Save x amount in 2025 to buy a property by 2029

Intellectual Goals:

• Commit to learning as a family—Islamic knowledge, new skills, or hobbies.
• Take professional development classes
• Get a library card and listen to 7 audio books by March

Social Goals:

• Strengthen ties with righteous family friends.
• Limit exposure to toxic relationships and environments.
• Monthly Coffee Date with Daughter 2 on college campus

Career Goals:

• Align professional aspirations with your family’s needs and values.
• Send a follow up email to every new person I network with.

Travel Goals:

• Plan trips that strengthen your bond and enrich your faith, not just for the ‘gram

Physical Goals:

• Somatic workouts after Asr Salah 2 x a week.
• Sleep earlier, by 10 PM to get 8 hours.
• Make a balanced meal plan for Baba’s high blood pressure.
• Schedule wellness checkups for all family members.

Schedule Regular Family Meetings

A family plan rooted in Islamic values can transform your home. A strong family starts with intentional communication, and regular family meetings are a powerful way to build connection and trust. When children are involved in the planning process, they feel valued and gain confidence, reducing the need for external validation. These meetings become a space for every family member to share their aspirations, challenges, and input on the family’s direction.

As Imam Abdul Malik Mujahid highlights in his article on SoundVision, family meetings are not just practical but deeply rooted in our tradition of shura (consultation). They create a safe space for emotional honesty and vulnerability. Brené Brown reminds us, vulnerability is the birthplace of connection. In these meetings, admit mistakes, say “I’m sorry,” and model humility. This culture of vulnerability builds resilience and helps children feel secure, knowing they can express themselves without fear of judgment.

The Prophet Muhammad ﷺ exemplified this balance of love and responsibility. He ﷺ mended his clothes, helped with chores, and still made time for his family. This wasn’t just practical—it was spiritual. Our families are an amanah (trust) from Allah. While providing love and support, we must also prepare our children to navigate life’s challenges with faith and resilience. Regular family meetings can be the foundation for fostering this balance, helping your family grow together with shared goals and understanding.

Moving Forward with Intention in 2025

The Qur’an reminds us:
“You are the best community ever raised for humanity—you encourage good, forbid evil, and believe in Allah.” This high status is not automatic. Hazrat Umar said, “If you want this high status, you have to meet the criteria set by Allah.”

For 2025, make it a year of intentional living. Strengthen your connection to Allah, nurture your family relationships, and align your actions with your ultimate purpose as

a Muslim. 

The end of the year is a time for reflection, recalibration, and renewal. Take the opportunity to plan—both personally and as a family—for the year ahead. With a Prophetic blueprint guiding us, we can create homes filled with love, faith, and purpose, and move closer to fulfilling our mission as the best community.

May Allah bless our efforts, put our plans in action and Grant us barakah in our time, families, and endeavors. Ameen.

Your Sister,
Hena Zuberi
Editor in Chief, Muslimmatters
Director, Justice For All
CoFounder, The Unity Lab

Hena Zuberi, MM Editor-in-Chief, in Kutapalong, Bangladesh

Related:

7 Powerful Techniques For Keeping New Year’s Resolutions

Taking A Growth-Focused Approach To Relationships

The post Inspired by the Prophet: Building Your Personal and Family Plan for 2025 appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~22 minutes

Learning Objectives

• Explain the Importance of Humility in Learning:
  • Understand how humility allows learners to gain knowledge from various teachers.
  • Recognize the barriers that pride or shyness can create in the learning process.
• Identify the Key Qualities of a Good Teacher:
  • Treat students with care and guide them as one would their own children.
  • Aim to nurture students’ growth and support their success without seeking competition.
• Recognize Proper Etiquette for Teachers:
  • Avoid seeking financial rewards or compensation for teaching.
  • Correct students with sensitivity and avoid public scolding.
• Understand the Concept of Teaching for the Sake of Allah:
  • Emphasize teaching without expecting worldly gains.
  • Appreciate the sincerity in imparting knowledge solely for Allah’s pleasure.
• Demonstrate Sensitivity When Providing Advice:
  • Offer guidance in a gentle and supportive manner.
  • Avoid actions that could damage the student-teacher relationship.
• Assess the Appropriateness of Teaching Topics:
  • Evaluate the student’s level of understanding.
  • Select teaching topics that match the learner’s capabilities to prevent confusion.
• Appreciate the Diversity in Scholars’ Lifestyles:
  • Recognize that scholars may live varied lifestyles, from austere to comfortable.
  • Understand that righteousness is measured by living within halal boundaries, not by wealth.
• Explain the Role of the Heart in Righteous Behavior:
  • Describe the significance of a sound heart in guiding a person’s actions.
  • Highlight how a pure heart helps avoid doubtful matters and adheres to what is halal.
• Discuss the Potential Pitfalls of Knowledge Misuse:
  • Identify how seeking knowledge for personal gain or fame can lead to arrogance.
  • Discuss the importance of maintaining sincerity in the pursuit of knowledge.
• Apply Key Lessons to Personal and Educational Contexts:
  • Reflect on the qualities and etiquettes of a teacher.
  • Consider ways to incorporate these principles into one’s own teaching or learning practices.

Class Summary

As we seek knowledge, it is vital to understand the etiquettes and qualities that make a good teacher. Whether you are teaching or learning, these insights are essential to building a beneficial learning environment.

The Importance of Humility in Learning

One of the primary lessons is humility in seeking knowledge. You should not dismiss learning from someone based on their age, popularity, or specialty. Being too bashful or shy can also hinder your opportunity to ask important questions and gain wisdom. Humbling yourself as a learner allows you to benefit from various teachers regardless of their background.

Qualities of a Teacher

A good teacher treats students with care, similar to how a parent treats their children. The aim is to guide students to become even better than the teacher. A teacher’s success is not in competition but in fostering the success of others. For example, one prominent scholar, Sheikh al-Uthaymeen, would hold special sessions for students, creating a nurturing and motivating learning environment.

Teaching for the Sake of Allah

Teachers should not expect financial compensation or see their teaching as a favor to their students. Instead, they should view it as a privilege to have the students open their hearts and minds to them. Historically, scholars were supported by community endowments (awqaf), allowing them to teach sincerely for the sake of Allah. Today, teachers should strive to be self-sufficient or avoid expecting rewards from their students, if possible.

Providing Guidance and Advice

A teacher must offer advice generously and be sensitive when correcting students. Harsh criticism can damage the student-teacher relationship. Teachers should be mindful of their students’ understanding levels and avoid discussing complex or controversial topics with those who may not comprehend them fully. Imam Al-Shafi’i highlighted the importance of teaching at the appropriate level, ensuring that students are not overwhelmed or led astray.

Practicing What You Teach

The Prophet (peace be upon him) warned against teaching righteousness while neglecting to practice it oneself. While perfection is not required of teachers, striving to embody the principles they teach is crucial. This commitment to sincerity builds trust and sets a positive example for students.

Balance in the Scholar’s Life

There is no one standard for how a scholar should live. Some, like Imam Sufyan al-Thawri, believed in maintaining physical well-being to have the strength for worship and teaching, while others, like Imam Ahmad ibn Hanbal, endured more austere lifestyles. Wealth or comfort does not determine righteousness; what matters is living within halal boundaries and maintaining a grateful heart.

The Heart and Its Role in Knowledge

The discussion concludes with a reflection on the hadith of the Prophet (peace be upon him), which states: “In the body, there is a morsel of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.” This highlights the significance of a sound heart in guiding a person to avoid doubtful matters and adhere to what is halal and haram.

Full Transcript Depriving Yourself of Learning

I will deprive you of learning from whom? Someone who’s not popular, someone who’s younger than you, someone who doesn’t have much knowledge but has a specialty in a certain area, for example. You might say, “Who is this person to listen to?” You never know, right? That would deprive people of learning. Hayaa or khajal, let’s say bashfulness, will deprive you of seeking knowledge from whom? Someone who’s too popular, from a public forum or platform, where you feel awkward going out there in public.

So, therefore, you deprive yourself of asking the right and proper questions. We need to make sure that, as we seek knowledge, we humble ourselves. No matter who the person is, we need to learn from them. We are probably going to learn something very useful and unique. Also, you need to make sure that when the opportunity opens up for you, do not shy away from it—just ask the questions.

Addressing Disruptions During the Session

If I may ask the sisters, inshallah, who have their children back with them and running around, to give the sisters who are listening the respect, inshallah, and move with your child to the “Mommy and Me” room. The same goes for the brothers; use the “Daddy and Me” room if your child is not sitting with you so everyone can enjoy the sessions, inshallah. Jazakumullah khair. So, please cooperate with all of us.

Qualities of the Teacher

Let’s continue, inshallah, with the session, by Allah’s grace. Now we are talking about al-mu’allim, the teacher. What are the qualities of the mu’allim? What are the etiquettes that a mu’allim should observe? We are on page number 33, inshallah. Bismillah. Bismillah ar-Rahman ar-Rahim. As-salatu was-salamu ala Rasool Allah.

Imam Ibn Qudama, may Allah have mercy on him, says these are the duties of the student. With respect to the teacher, he has duties as well. Among them, the following:

Gentleness and Care for Students

He must be gentle with his students and treat them like his own sons. He must not ask for money for teaching and must not expect reward or thanks. Let’s stop on this one, too.

So, the first thing he says is to be gentle and treat them like your children. What does that exactly mean? The relationship between a student and a teacher should be more like a fatherly experience. You teach them and care for them as if they are your children. What is our interest in our children? To make them better than us, to ensure they have the right guidance and the proper way of living. We would love to see our kids succeed and be better than us. When you treat all your students in the same way, you would love to see them succeed and become better than you.

Instead of competing with them, if someone shines and becomes much more knowledgeable, that’s not a reason for you to be jealous. Instead, you push them to do better, inshallah. I remember our Sheikh al-Uthaymeen had a very special monthly session with the students who lived in the dorm. I don’t know how many of you experienced that in his life. He had a special time that he spent with the students who stayed in the dorm on a monthly basis. I remember in the summertime, or at least in early fall, when the weather was still nice, we would go up to the roof, and he would have a session exclusively for the students in the dorm. He made sure that no one else was there, sneaking in. He would keep asking, “Is everybody here from the dorm, residents of the dorm?” If someone said, “Yes, Sheikh, I have a guest with me,” he would say, “No, out.”

This was a very special occasion and a very special time for these students. Subhanallah, when he talked, he used a different language—not the language you hear from him in front of the public. He would address us with the words, “My dear children,” and keep talking to us in topics you wouldn’t hear him discuss in public. For example, he would say, “Hey, the winter is coming; it’s going to get cold. If anyone needs winter clothes, let me know. Talk to Sheikh Al-Dahash, Abdulrahman Al-Dahash, and he will help you, inshallah.” It was such a beautiful experience.

I remember the first time I was there, I was crying. I thought, “Wow, this is so beautiful.” Subhanallah, sitting there among the students, being addressed in a different way, is such a motivation. It makes you want to learn more, excel, and not disappoint your teacher. You become motivated to do better because if he’s dedicating his time for you, you want to make him feel proud that you’re learning, benefiting, and advancing. Alhamdulillah rabbil alameen.

Not Taking Wages for Teaching

The second point Imam, may Allah have mercy on him, mentioned is that you shouldn’t take any wages or money for teaching. Keep in mind, this book was written in a time when the ulama were taken care of by the awqaf. Meaning, they didn’t have to ask people for money because the awqaf were established by many Muslims. They would dedicate some of their earnings and properties as awqaf. When they died, the money generated from these properties would serve specific areas in our deen, such as ulama, imams, scholars, teachers, students of knowledge, huffadh of the Qur’an, and so on.

This time, we don’t have it. As a result, if our ulama dedicate themselves to teaching without compensation, they are being challenged by trying to do both. Some might say, “But wait a minute, almost all our ulama in the past were also business people.” Abu Hanifa, may Allah have mercy on him, was a businessman, right? But not every alim was a businessman. It depends on culture and circumstances. But the standard rule is: If the alim can be self-sufficient without taking money from people, especially students, they should be. This way, they don’t feel obliged to compromise to appease the people paying them to teach.

In the case of our imams, they are covered, so they don’t have to ask students for payment. This is the meaning of the statement here. It’s a case-by-case situation, but it’s always the standard rule that if you can be free from seeking compensation for teaching people, you should go that route. May Allah keep us all sufficient with His mercy.

Teaching for the Sake of Allah Alone

Yes, keep going. Allah says, “He must teach for the sake of Allah alone. He must not see himself as doing a favor for the students. Rather, it is upon him to hold them in high regard for being people who have prepared their hearts to earn the proximity of Allah by planting the seeds of knowledge therein. They are like men who lend their lands to another for cultivation.”

Such a beautiful example he’s mentioning here. He says, “You don’t think you’re doing them a favor when you teach them. They are the ones giving you the favor of opening their hearts and their time for you to teach them. Their time is valuable. Their heart is valuable. Their minds are valuable. Now, they’re sacrificing all of this for you because they trust you.” That’s why you need to honor this; you need to respect that. So, whenever you teach anybody and they say, “I would like to listen to you,” don’t feel proud that now you get to teach this individual. No, you need to be happy and excited that you’ve been given the opportunity, a valuable opportunity, for this person to accept you as their teacher. That puts you in the right perspective and humbles you when dealing with your students.

You shouldn’t think that you’re doing them a favor by teaching. Rather, you accept that the favor is coming from them, giving you their hearts, minds, and lives to teach and guide them to Allah. It does not befit a teacher to ask for a reward except from Allah.

To the extent that the pious predecessors used to refuse any gifts from their students. As we described earlier, if you can free yourself from any wants or needs from your students, that is the best.

Granting Advice and Correcting Students

The teacher must not be stingy in granting advice. If a student shows bad character, he must express his disapproval indirectly, as much as he can. He must not scold him out loud, as this makes the students lose reverence for him. One of these pieces of advice for the teacher, obviously, is that whenever you teach, you don’t spare any moment to advise your students.

We’ve seen that, by Allah, from our teachers, our shuyukh. Subhanallah, as they walk, they teach. It’s not just teaching and answering questions; sometimes, students study books with them. I’ve seen that with Sheikh Ibn Baz and Sheikh Al-Uthaymeen. Subhanallah, as they walk from the masjid to the house or vice versa, students sit by the door, each holding a book or a list of questions. When the sheikh opens the door and leaves, everyone jumps and starts walking, taking turns to ask their questions. The sheikh gives each person a few minutes, explaining and answering questions. The walk to the masjid might take 15 minutes, maybe more, and it’s all about seeking and teaching knowledge non-stop. If someone can dedicate that time and give advice, that’s a blessing.

However, we learned earlier from the etiquette of students not to overwhelm your teacher. It depends on the energy and time. If there is energy and time, you may use that. But if you see that it’s becoming overwhelming or the teacher indicates it’s enough, then it is enough.

Considering the Student’s Understanding Level

The teacher must consider the student’s level of understanding and intellect and not delve into matters they cannot understand. It has been narrated that the Prophet (peace be upon him) said, “I have been commanded to address people according to their intellects.”

Ali (may Allah be pleased with him) said, “There is certain knowledge here; if only I could find people to carry it.” Al-Shafi’i, may Allah have mercy on him, said, “Should I scatter pearls for grazing camels? Should I poetize prose for herders of sheep? Who grants ignoramuses his knowledge will waste it. Who denies the deserving from it has wronged them.”

Teaching at an Appropriate Level

So, what does this mean? This whole point is about ensuring that whenever you teach, you are mindful of what and whom you are teaching. If you’re teaching middle school kids or high school students, don’t speak in a language that brings up controversial topics that will confuse them. If you’re talking to mothers, don’t bring topics that make them feel guilty. Depending on the age, education level, or level of faith, take that into consideration. You need to help them grow with you. You teach them one step at a time. Don’t start with subjects or controversial topics that cause more harm than benefit. You might ask, “How could knowledge become more damaging than beneficial?” Some people might attend sessions and think they have all the knowledge, causing them to misunderstand complex topics.

If you’re teaching beginners, don’t start with advanced topics. For example, is it okay to start with beginners by discussing the highest levels of meaning, like the intent of sharia or the maxims governing Islamic law? Probably, as I mention these terms, some are wondering what they even mean. Exactly. These are advanced topics of usul al-fiqh. Instead, start by teaching the basics: where the law comes from, the sources of law, how to use the Qur’an for establishing rules in our lives, and the Sunnah of the Prophet (peace be upon him). Take them one step at a time. Otherwise, if you introduce controversial topics prematurely, it might lead them astray. That’s what Imam Ibn Qudama, may Allah have mercy on him, was mentioning.

Don’t give them something that will confuse them or that their minds cannot comprehend. A disputable hadith states, “I have been commanded to address people based on their level of intellect.” Another narration from Ali himself says, “When you talk to people, speak at a level they can understand. Do you want them to deny Allah and His Messenger?” If you speak to them about something they’ve never heard of, they may call you an apostate or a hypocrite, denying the verse or hadith because they are unable to comprehend it. So, consider the context and the audience when teaching, delivering a khutbah, or discussing a topic.

He also quoted Imam Al-Shafi’i: “Should I scatter pearls among grazing camels?” This means, “If I have pearls, should I just throw them in the pasture among the camels, or in the mud, among the ignorant?” Basically, when you share knowledge, make sure you do so in the right place. That’s why the Prophet (peace be upon him) taught us a principle about talking to people: “I will guarantee you a house in the center of Jannah if you avoid arguments, even if you are right.”

Why should you stop arguing even when you are right? Because when you argue, no one listens, especially with someone ignorant. Imam Al-Shafi’i was reported to have said, “If you ever argue with an ignorant person, he will defeat you. No matter how much you try.” Why? Because they have no principles. No matter what you tell them, they will argue back.

I remember when I was much younger, I liked to argue a lot. During my first year in Jamia Islamia, I had a discussion with someone. I kept bringing up the evidence from the Qur’an and using the word daleel (evidence). He got frustrated and said, “Look, every time I bring you an argument, you tell me daleel!” At that moment, I realized there was no point in continuing the discussion. If you don’t accept the principles agreed upon by scholars, there’s no reason to argue.

Make sure that when you spread knowledge, it’s where it will truly flourish.

Practicing What You Teach

The teacher must implement what he knows and not go against Allah’s words: “Do you order righteousness of the people and forget yourselves while you recite the Scripture?”

Ali (may Allah be pleased with him) said, “Two types of men have broken my back: a violating scholar and a devotional ignoramus.”

This statement is one of the scariest moments for any teacher. If you want to teach, you need to be true to what you’re teaching. That is the scariest thing for any teacher. How many of us believe we are perfect? None of us. We will make mistakes; we will have faults; we will sometimes not be true to what we teach. But does that mean I should not teach until I perfect the practice of my knowledge? If you wait until you become perfect, who on earth will be the one to teach? Nobody.

This is the meaning of the verse: “How dare you invite people to do good when you yourselves don’t practice it?” This is a scary warning from Allah. In Surah As-Saff, Allah says, “It is most detestable to Allah that you preach what you don’t practice yourself.” Imagine you talk to people about the value of tahajjud, the power of qiyam al-layl, and yet you never wake up for it. How strong do you think your argument will be? Our scholars say it doesn’t mean someone not perfect in a certain area cannot talk about it. It’s different when someone knows they have a sin and are remorseful, striving for improvement. You don’t have to expose yourself and say, “I don’t do that myself.” Just invite people to Allah and make an effort to improve.

Ali’s Statement

Ali, may Allah be pleased with him, said, “Two people broke my back: a scholar who violates everything he says and an ignorant person trying to be devout.” Some people don’t know how to worship Allah and invent their own practices, thinking it’s good for them. For example, some people now create an atmosphere with burning incense or candles for tahajjud. It’s not haram, but if you need this to achieve spirituality, there’s something wrong. Ibadah should be more than just setting a mood.

Knowledge and Its Side Effects

Knowledge can come with side effects, like medicine with warnings. Sometimes it’s not the fault of the knowledge but how it’s used. There are evil scholars who utilize their knowledge for worldly gain, position, or fame. Abu Huraira narrated that the Prophet (peace be upon him) said, “Whoever learns knowledge to gain worldly enjoyment will not smell the fragrance of paradise on the Day of Resurrection.” Another hadith says, “He who learns knowledge to compete with scholars, dispute with fools, or turn people’s faces towards him is in the fire.”

Some people study Islamic knowledge just to become popular and drop out afterward when they don’t get the fame they were hoping for. They took a spot that could have been for someone truly devoted to seeking knowledge for Allah’s sake.

There are many other traditions on this as well. Some of the predecessors said, “He who regrets the most when death comes is the neglectful scholar.” A scholar is obliged to serve his Islamic obligations and abstain from the forbidden. People differ in this regard. It’s okay for an imam to have a comfortable life. There’s no one standard for being an alim. Imam Ahmad was conservative, while Imam Malik, who started with a difficult life, received gifts from the Khalifa and had a comfortable lifestyle. Annasi yatafawatun (People vary). As long as it’s halal, there is nothing wrong with it.

The Importance of Balanced Living for Scholars

It has been narrated that Sufyan al-Thawri would eat well and say, “If the beast is not given abundant fodder, it does not work.” This is what we were discussing earlier. Imam Sufyan al-Thawri liked to eat well and was not going to deprive himself of that. He would say, “If you don’t feed your horse well, it won’t take you far. My body is my horse. If I don’t feed my body well, I won’t have the strength for tahajjud, teaching, or going to Fajr. I need to sustain my body well.” That was his position.

What about Imam Ahmad? On the other hand, Imam Ahmad ibn Hanbal (may Allah have mercy on him) would endure harsh living conditions to a great extent. The natures of people vary. Do we understand the difference here? So, there is no one standard for being an alim. In our time, unfortunately, it seems that we equate the level of knowledge with how much they have given up from the dunya.

However, an alim might be the richest person on earth but still the most righteous. This is why Ibn Taymiyyah (may Allah have mercy on him) was asked, “Who is better in the sight of Allah: someone who is poor but patient, or someone who is rich and grateful?” What do you think? Is the poor, patient person better, or the rich, grateful person?

The image that usually comes to mind when we think of someone rich is someone disobedient, involved in sinful actions. But for a rich person to be grateful is indeed important. Ibn Taymiyyah (may Allah have mercy on him) said, “The best of the two is the one who is most righteous. Their wealth is irrelevant.” Similarly, when it comes to knowledgeable people, their wealth is irrelevant. Their lifestyle, as long as it’s within halal boundaries, is irrelevant when considering their knowledge.

That’s what he is starting to say here, and inshallah, we will continue our discussion about that next time, by the will of Allah. We’re going to stop here and move on to the next subject. For those who are following with us, inshallah, we’re going to be starting from the book of Imam Ibn Rajab, Jami’ al-Ulum wa al-Hikam, Hadith number 6 from the Arba’een al-Nawawi of Imam al-Nawawi (may Allah have mercy on him).

Hadith Number 6: The Importance of the Heart

The hadith states: “Verily, in the body, there is a morsel of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.”

Ahsan. Read the translation. It is narrated by al-Bukhari and Muslim:

Abu Abdullah al-Nu’man ibn Bashir (may Allah be pleased with him) said: I heard the Messenger of Allah (peace be upon him) saying, “The halal is clear, and the haram is clear, and in between them, there are ambivalent matters which many people do not know. Whoever guards himself against ambivalent matters has gone to the utmost limit in seeking to be clear in his deen and his honor. Whoever falls into ambivalent matters will fall into the haram, like the shepherd who shepherds his flock around forbidden pasturage; he is certain to pasture his flock in it. Surely, every king has his forbidden pasturage. Surely, Allah’s forbidden pasturage is the things He has forbidden. Surely, in the body, there is a lump of flesh; when it is sound, the whole body is sound, and when it is corrupt, the whole body is corrupt. Surely, it is the heart.”

Alhamdulillah rabbil alameen. Salallahu alayhi wa sallam wa baraka nabiyyina Muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathira thumma ma ba’d.

Imam al-Nawawi (may Allah have mercy on him) chose the hadith of al-Nu’man ibn Bashir (may Allah be pleased with him): “I heard the Messenger of Allah (peace be upon him) say, ‘Verily, the halal is clear, and the haram is clear.’ Halal is clear and obvious; haram is clear and obvious.”

“In between them are ambiguous matters.” In between, there are some gray areas, doubtful matters. “Most people do not know them well.” Which means what? There are a few who know them; they are still known to some, but not to the majority.

Q&A 1. Why is humility important when seeking knowledge?

• Answer: Humility allows learners to benefit from a variety of teachers, regardless of their age, popularity, or background. It helps students ask important questions without feeling shy or self-conscious.

2. What relationship should a teacher aim to have with their students?

• Answer: A teacher should treat students like their own children, caring for them and guiding them to be better than themselves. The goal is to nurture their growth and success.

3. Why is teaching for the sake of Allah emphasized in the text?

• Answer: Teaching for the sake of Allah helps ensure that the teacher remains sincere and not driven by financial rewards or praise. It allows the teacher to focus on imparting knowledge without feeling the need to compromise.

4. What is the recommended way for teachers to provide advice and correction to students?

• Answer: Teachers should offer advice generously but be sensitive and indirect when correcting students to avoid damaging the student-teacher relationship.

5. Why should teachers consider the level of understanding of their students when teaching?

• Answer: Discussing complex or controversial topics with those who may not comprehend them can lead to confusion or misguidance. It’s crucial to teach at an appropriate level to facilitate proper understanding and growth.

6. What does practicing what you teach signify for a teacher?

• Answer: Practicing what you teach demonstrates sincerity and commitment, setting a positive example for students. While perfection is not required, striving to embody the principles taught is essential to building trust.

7. How do the lifestyles of scholars vary, and what lesson does this teach us?

• Answer: Scholars’ lifestyles can range from austere to comfortable, depending on their circumstances. The lesson is that wealth or comfort does not determine righteousness; what matters is living within halal boundaries and maintaining gratitude.

8. What does the hadith about the heart teach us in the context of knowledge and behavior?

• Answer: The hadith emphasizes that the heart plays a central role in guiding a person’s actions. If the heart is sound, it leads to righteous behavior; if corrupt, it leads to wrongdoing. Therefore, safeguarding the heart is key to staying clear of doubtful matters.

9. What should teachers avoid when teaching others, according to the text?

• Answer: Teachers should avoid expecting financial compensation or favors from students, scolding students openly, and discussing complex matters that are beyond the students’ comprehension level.

10. How does knowledge misuse have potential side effects, according to the text?

• Answer: Knowledge can be misused for worldly gain, position, or fame. This misuse leads to arrogance, competition, and misguided intentions, which can detract from the true purpose of seeking knowledge for the sake of Allah.

The post Study Classical Texts the Traditional Way | Session 10 appeared first on MuslimMatters.org.

The first thing to know about child sexual predators is that they are not obvious and easy-to-recognize figures standing in front of a playground in a trench coat. Like predatory animals, a child predator disguises himself, sets up traps, and then attacks. Allah has entrusted parents to protect and raise their children. Knowing how predators target, lure, and attack is essential for parents to fulfill this trust.

Selecting a target

Generally, a predator will not abuse just any child. He is afraid of being caught. He finds a child who is less likely to tell on him. In her book Why They Did it: Stories of Eight Convicted Child Molesters, Shirley O’Brien interviews child predators and writes: “Throughout the interviews, I asked each convicted child molester this question: ‘What do you look for in a child when considering a molesting relationship?’”

One predator explains how he would intuit a kid who has been molested before and would be safe for him to molest again, saying “(I look for) a quiet, hunted, hurt look. Have you ever seen somebody, and you’re shooting at them or something, they get kind of a hunted, wild-eyed look? Well, kids look like that, only it’s inside, it’s kind of like stuck hurt. Those kinds of kids, generally, also, are really dependent on other people, and that makes them prime target for an adult that’s going to be friends with them, take them places, and do things with them.”

A predator will either be opportunistic in his abuse or groom to carry out his abuse.

O’Brien writes that “Some of the men said they were concerned with ‘the opportunity of the moment,’ or convenience. If the child was available and they wanted the child, they seized the moment. Others described their modus operandi like this: “I watch for that special look in the eyes—sort of like a hunted deer, all alone in the woods, scared, knowing that you are going to kill it.’”

Opportunity

An opportunistic predator will target a child who is easily accessible and take advantage of the situation. The implicit trust associated with positions like teacher, coach, or foster parent provides predators direct access to children without raising suspicion. Often, a child’s sexual abuser is a close relative or family friend, with the relationship itself acting as a cover. The predator can rely on the parents not believing that something so vile could happen in such a mundane scenario.

Grooming

Grooming is a process that sets the stage for abuse. The predator seeks to gain the parents’ trust in order to gain access to the child and slowly desensitizes the child to abuse so that it becomes as acceptable as possible to the child, and leaves him unable to draw a clear line between what is normal and what is abuse.

1. Grooming the parents

Parents are groomed by having their trust earned, often with the promise of a benefit. This can be done in many ways. For example, the predator might be there to help the family in times of need or take the child under his wing. A single mother with a son may be particularly concerned about her child lacking a positive male role model, so when a man takes on this role, it relieves her. It seems as though her dreams are coming true, and her greatest worry is eased. He may take the child to baseball games, or outdoors, and give the child what he was otherwise missing. A teacher might claim that a student is gifted and deserves special attention, or that a student is struggling and would benefit from one-on-one time. This does not come off creepy when the male doing so is trusted, and that is why earning trust precedes spending time together.

2. Grooming the child

When the predator is approved by the parents to spend time with the child, the child becomes more receptive to learning and adopting the predator’s norms. After earning the child’s trust, the predator will introduce inappropriate touch as appropriate. Conversations may be used to change standards of appropriateness, such as an adult talking about private parts under the guise of a joke. He may show sexual content under the guise of a joke, or expose himself and act as if it is normal or funny- all with the intention to confuse the child about appropriate interaction and to desensitize him to it. Then sexual activity can be slowly introduced and discussed as a fun activity and a way of showing love. When this activity is presented as a shared secret, the child feels morally obliged to not tell on him.

A predator may give gifts to the child, showering him with love and attention. He will test the child’s ability to keep secrets by sharing silly facts about himself, such as confiding, “I like to sleep with my shoes on.”

3. Grooming the community

A predator needs to conceal his malice. He needs to have a good reputation and have others think well of him so he is trusted with children and never suspected of doing anything heinous. Humans think they can tell when someone is the type to abuse children, and that it would be obvious to them. A predator exploits this confidence people have in themselves to judge character, and easily takes on the appearance of someone people would not expect to abuse kids.

For example, we often hold a naïve view that if someone has an authentic ijaza he is less likely to abuse. Or if he has trained under a shaykh or spent time with a pious person he won’t be abusive. This baseless belief is exactly why ijazas, suhba, and associations with trusted figures make for such good covers. Being qualified in tajweed will reduce the likelihood of the teacher teaching tajweed incorrectly. It will not reduce the likelihood of him abusing a child at all. When we drop these false beliefs, we can work towards actual solutions.

Child predators can be charming and good at their careers or volunteer efforts. There are teachers who have won Teacher of the Year who are later convicted of pedophilia. There are reputable religious leaders who use their trusted positions to access and abuse children. There are reputable coaches who use their coaching positions to molest the children they coach. A prominent example of this is Jerry Sandusky who was a renowned coach and philanthropist who ostensibly helped children from troubled backgrounds. His reputation helped him access vulnerable youth that he would sexually abuse- and his good public works provided a cover for his abuse and intimidated victims from speaking out.

4. Creating an eccentric or quirky persona

When we already have an unfavorable view of someone we detect red flags. When we are suspicious or dislike someone, flaws are magnified. But when we are captivated by them or love them, flaws become cute quirks or silly habits. Part of a predator’s grooming of the community is to make his red flags seem like quirks. This is why only in hindsight people will find ‘obvious’ red flags.

Calling himself ‘the touchy-feely type,’ or ‘a kid at heart’ will allow the predator to regularly touch the child, and play games involving touch, all aimed to desensitize the child to touch as well as to persuade other adults such behavior is excusable. Inappropriate touch will be mixed with appropriate touch, with the fact that there is just too much overall touch going unnoticed on account of his ‘quirk.’ Sandusky showered with the youth in his foundation and wrestled with them. Given that he was a celebrated coach, all of that was overlooked and excused as just being ‘his style.’

Larry Nassar was a doctor for the USA Gymnastics team. He even volunteered twenty hours a week while in medical school. He was a legendary doctor and women even felt honored to be able to be seen by him. He had a reputation for caring greatly for young athletes and taking care of their physical and emotional needs. Yet at the same time, he was routinely penetrating girls and women with his fingers under the guise of medical care.

Just read the introduction for him on Gymcastic, a podcast about gymnastics:

Who we would pick if we were going to pick a doctor to take care of our kids while they traveled around the world flipping at speeds that would make an astronaut jealous? It’s USA Gymnastics Team Physician, Larry Nassar, A.T.C.  He’s a professor, a certified athletic trainer, an osteopath, and one of the most caring human beings you could ever hope to meet. A blunt, honest, experienced professional who tells it like it is. He can do that because he’s so compassionate.

Sowing distrust between parent and child

Once a predator has earned the parents’ trust and has secured access to the child, he aims to become trusted by the child. If the child does not trust him, he can play on the fear of the child, and intimidate him by appealing to how much the parents trust him.

Child isolated by sowing distrust [PC: Richard Stachman (unsplash)]

In the first case, when the child trusts the predator, he can sew distrust of the parents in the child’s mind. He may fabricate conversations about the parents just not really wanting him anymore, or being worried about his ability to socialize, or anything else meant to demoralize the child and show the parents have a low opinion of him. This conveys that he cannot go to them with his problems, and ultimately the abuse will not be believed.

In the case where the child is fearful or hates his abuser, the predator will exaggerate the trust the parents have in him. He may even touch the child while the parents are around but not watching to convey ‘your parents accept what I do to you.’ The predator can rely on the child’s fear of his authority to not tell. Unfortunately, in too many cases, parents will disbelieve their own child- and this is an additional reason predators groom parents. A single mom, for example, can be told that her son needs more hugs and needs to be comfortable showing emotions. So when he complains about touch or inappropriate closeness, she will recall already being notified by his mentor, and recall how he is working on her son’s development, and the child’s complaints and discomfort are just normal complaints of not wanting to do something new. She does not understand it as abuse. In these situations, the predator is trusted more by the parent than the child, and he is trusted to convey what the child really thinks and believed to have insights into the child the parent does not. He uses the parents’ trust to isolate the child. This isolation intensifies the child’s vulnerability to further abuse and makes it even harder to break free from the predator’s grip.

Involving the parents

Getting the parent to sign off with him in his operation is the biggest victory for a predator. If the guardian of a child is in the operation of abusing the child, he has secured the most precious accomplice. A predator can be so skilled in predation that he finds a mother who is willing to commit the ultimate betrayal. She will knowingly give him access to molest her own child. This is an ideal catch for a predator. There are many cases of women letting their boyfriends molest their kids, who are happy as long as their needs are being met. Some fathers even molest their own children. Some parents will let a drug dealer have sex with their child as a way to pay off a debt.

What this all means for us

Child sexual predators exist in public and private schools, hospitals, youth sports, the synagogue, the church, the masjid, martial arts, and any other institution of trust. Predators may choose these institutions for access to children to molest, or be in these institutions and use their opportunity. These institutions provide a cover of trust. They can be highly successful in these institutions, win ‘Teacher of the Year,’ be seen as pious and put forward as role models, or be celebrated in the community for their philanthropy.

We should not think that Muslims do not sexually abuse children, or that they are safer than non-Muslims in this regard. A Muslim child sexual predator will not be qualitatively different than any other kind. Some particulars will vary. Grooming parents or the community for trust will include what earns a Muslim parent’s or community’s trust, as mentioned before by having authentic ijazas or being connected to awliya. Too many Muslims are prepped to think it’s always the young or unconnected teachers who have problems. Whether one has ijazas or not, has known teachers or not, is a celebrity or a pleb, will make no difference in regards to his propensity to commit child sexual abuse.

Manipulating parents may include telling parents that there is a jinn inside the child, and that the religious figure needs to touch him and be alone with him to get the jinn out. Ruqya to remove the ‘haz of shaytan’ can also be used as an excuse to touch the child inappropriately.

Discussing inappropriate matters under the guise of religion is also a grooming method. Talking about istinja or fiqh of ghusl in inappropriate ways is a way of lowering boundaries and normalizing discussions of private parts. If these matters are spoken about in silly ways or brought up excessively, we must judge them as inappropriate. We don’t have to wait until we hear about abuse to determine whether or not it is in fact grooming. Parental permission should be required before bringing up these topics with children. There is a difference between there being no modesty in religious matters themselves, and the absence of modesty in the way one discusses those matters.

As with other groomers, a likable teacher speaking inappropriately may be dismissed as a quirk or a necessary way of speaking about sensitive matters to be effective with the youth. General standards or expectations of appropriate conduct will be dropped for the one we like and find charming. Parents are sometimes so desperate for religious figures to connect with their children that they overlook clearly inappropriate behavior.

It is important to understand that Islamic beliefs do not make us any more vulnerable. Larry Nassar used medical treatment as a cover to molest young girls and women, a Muslim predator will use ruqya. A coach will tell parents he needs extra time with a little league player because he is gifted and destined to be a professional star. A Sufi predator will say he needs extra time with a child for sulook because he sees the child destined for wilaya.

Specific excuses given may vary from religion to religion or no religion, but the overall tactics are the same.

Attraction towards children

الحكم على الشيء فرع عن تصوره

There is no solution if we don’t properly understand the problem.

Sexual attraction towards children needs to be understood as something with which people are afflicted. Only when this problem is recognized as something very much present in society, and as an attraction that in many instances leads to sexual acts, can we take prevention seriously.

There is no Quranic ayah or hadith that prohibits being alone with, looking at, or touching prepubescent males. Nevertheless, we have many statements and rulings from scholars prohibiting these actions. The reason is: that they became aware of the attraction that a non-negligible amount of men had towards الأمرد الحسن ,the handsome beardless boy, and it was present enough to be considered مظنة الفتنة, a scenario that is likely to be one of sexual temptation.

Imam al-Nawawi mentions this in regards to the handsome beardless boy1:

 مجرد النظر إِلى الأمرد الحسن حرامٌ، سواء كان بشهوة أم بغيرها، إِلا إذا كانت لحاجة  شرعية: كحاجة البيع، والشراء، أو التطبب، أو التعليم ونحوها، فيباح حينئذ قدرُ الحاجة، وتحرم الزيادة، قال تعالى: {قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ}  وقد نص الشافعي رحمه الله تعالى وغيرُه من العلماء رحمهم الله تعالى على تحريم النظر إِليه من غير حاجة شرعية واحتجوا بالآية الكريمة، ولأنه  في معنى المرأة؛ بل بعضهم أحسنُ من كثير من النساء، ولأنه يمكن في حقه من الشر ما لا يمكن في حق المرأة، ويتسهل من طرق الريبة والشر في حقه، ما لا يتسهل  في حق المرأة، فهو بالتحريم أولى، وأقاويل السلف في التنفير منهم، والتحذير من رؤيتهم أكثرُ من أن تحصر، وسموهم الأنتانَ؛ لأنهم مستقذَرون شرعًا، وسواء في كل ما ذكرناه، نظر المنسوب إِلى الصلاح وغيره

The gist of what he mentions is:

The mere act of looking at al-amrad al-hasan is prohibited, whether with desire or without it, except in cases of need accepted by sharia, such as buying and selling, medical treatment, education, and other similar cases. In such instances, only the amount necessary for the need is permitted, and any excess is forbidden. Allah says: {Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do}. Imam al-Shafi’i and other scholars have explicated the prohibition of looking at him without a valid need, using the previously mentioned Quranic verse as evidence and that he is akin to a woman, and some are even more alluring than women, and there is more potential for vice than what can arise from a woman. The avenues that people take advantage of to use young boys to satisfy their desires are not as closely guarded as the avenues that they take advantage of to use women to satisfy their desires. The statements of the salaf warning against them and advising against looking are plentiful, and they even referred to such individuals as “putrid” because they are repulsive by sharia. This applies whether the individual is perceived as righteous or not.

Ibn Taymiya states2:

والنظر إلى وجه الأمرد بشهوة كالنظر إلى ذوات المحارم والمرأة الأجنبية بشهوة، سواء كانت الشهوة شهوة الوطء، أو شهوة التلذذ بالنظر، فلو نظر إلى أمه وأخته وابنته يتلذذ بالنظر كما يتلذذ بالنظر إلى وجه المرأة الأجنبية كان معلوما لكل أحد أن هذا حرام، فكذلك النظر إلى وجه الأمرد باتفاق الأئمة.

 Looking at the face of al-amrad  (a young boy) with desire is similar to looking at the faces of one’s mahram women or non-mahram women with desire. Whether the desire is the desire of sexual intimacy or the desire from the pleasure derived from looking. If someone looks at his mother, sister, or daughter and takes pleasure in the gaze as one takes pleasure in looking at the face of a non-mahram woman, it is well known to everyone that this is forbidden. Similarly, looking at the face of a young boy [with desire] is unanimously prohibited by the imams.

There is a plethora of statements regarding the fitna of al-amrad al-hasan. Whether this is a prohibition to prevent harm or an intrinsic prohibition is debated, but the number of statements and narrations establish that the fuquha recognized and addressed the problem. Fuquha operate from broader principles where they recognize how these principles apply to their context. They deal with social realities. They guide to preventative measures. If they are in a context where people are attracted to beardless boys, that will be reflected in their rulings. Law becomes acceptable when it is grounded in the primary texts and deals with the issues that confront people. The amrad was such an issue. Jurists are realistic about identifying social malaise and being forthright about their rulings.

As such, we shouldn’t just understand these statements as guidance for the one struggling with the attraction. By being clear about the attraction and the reality of people acting on it, the prohibition makes it taboo and serves as a preventative, which is good for all of society.

Finally, on this point, we must not be naïve and think the fitna of being attracted to young boys existed in the past or other societies, and that our society is free of it. A basic glance at pedophilia statistics, child pornography, and child trafficking will show you how present this vice is in the modern Western world. Given this fitna is very much a reality in our time, we too should take from the wisdom of early ulema and be cautious in interactions between young boys and men. Just as they acknowledged the problem in order to address it, we too need to acknowledge it rather than sweep it under the rug, and then deal with it.

Preventing child sexual abuse

Given the high rates of child sexual abuse, and how child sexual predators seek positions of institutional trust, it is imperative that we establish firm preventatives and protocols against child sexual abuse. A child sexual predator either abuses in opportunities he is given, or by creating opportunities. Working in institutions of trust like the masjid or an Islamic organization gives him that opportunity. Some will position themselves to work in these intuitions and gain the trust of parents to access children, others will find jobs where they can work with children.

There are two levels at which we must work to prevent predators from carrying out their predation. At home first and then in institutions.

The parents’ responsibility

The Prophet ﷺ said

“All of you are shepherds and each of you is responsible for his flock. A man is the shepherd of the people of his house and he is responsible. A woman is the shepherd of the house of her husband and she is responsible. Each of you is a shepherd and each is responsible for his flock.”

Open communication is key to protecting children [PC: Sebastian Leon Prado (unsplash)]

Part of the responsibilities entailed by the parents’ wilaya is to protect their children from harm. The home is the most important level for prevention. It is imperative we teach our children about appropriate and inappropriate touch and words. For example, they must know which areas cannot be touched under any circumstance, which individuals in particular can take them to the bathroom, and other similar guidelines. This is the job of the parents. The parents must know the society in which they live does not allow for them to just trust no one will commit heinous acts.

Having open communication with children will let them know they can trust you and report inappropriate behavior to you. This will prevent them from believing a predator who says ‘your parents will be angry with you’ and other such tactics.

Single mothers must be wary of any shaykh breaking their confidence in raising sons. He may say that you cannot raise a son to persuade you of his importance in your son’s life. Fathers must take their roles of protectors of their families seriously and not dismiss any concerns raised by their children or feelings of discomfort of being around any individual. Parents must teach their children to be assertive. Predators will target kids they think that they can get away with abusing. If a child is trained to say ‘no’ and stand his ground, he is less likely to be targeted.

Children must also be taught that if anyone tells them not to tell something to their parents, or that their parents won’t believe them, they should respond by saying that’s not true and they know their parents will believe them. Stories such as Little Red Riding Hood are an appropriate way of teaching children about deception and manipulation without scaring them.

Parents must also fight the reflex to say ‘he is your teacher, listen to him!’ when the child shows signs of discomfort around his teacher. Knowing that sowing mistrust between parent and child is a tactic for isolating the child, parents must be vigilant in not shutting the child down when he raises an issue or shows signs of discomfort.

Finally, it is absolutely important for a parent not to let a child study alone with a male teacher in particular. Supervision is necessary at all times if it is a one-on-one class. Parents should never leave the child alone. Not only does this prevent any opportunity for harm, but it also sends a strong signal that the parent is present and protective. This should also be the case in online classes, where conversations can quickly turn inappropriate.

In the context of schools or group lessons, children should be told not to be alone with teachers, and also parents should check with the schools whether or not they have protocols in place already.

At the institutional level

Institutes must have policies and protocols in place that prevent child sexual abuse. There must be rules accompanied by training where teachers and all staff members are fully aware they cannot be alone with a child. There must be rules governing email exchanges, social media relationships, and touch. Cameras must also be in place.

This will allow institutions to hold adults accountable for inappropriate behavior. For example, if a teacher is alone with a student, or makes inappropriate jokes, they should be fired for violating policy. Their actions should not be ignored because it’s less than child sexual abuse. The fact that these are pathways to abuse, and are already against the institute’s policy would be sufficient to fire him, and it ensures the wellbeing of children. It is possible the inappropriate joke is not grooming, but we cannot take that risk when it comes to children.

Institutions will always be limited in prevention and this is why parental responsibility is the most important. Policies will always be limited, and best practices have their limitations. There are too many possible scenarios to account for that may not affect policies. Background checks will not be useful for someone who has not been caught before. Cameras will not ensure abuse will be reported and the film reviewed. Staff cannot be expected to care for your child as you do. Parental responsibility cannot be outsourced. Institutes also need to see that you are the kind of parent who will create a problem for them if they do not fire staff members who cross lines with children. Don’t be surprised if an institute that fires a young teacher for inappropriate behavior will overlook, excuse, and cover up for a senior shaykh- a pillar of the community- when he is caught doing the unthinkable to a child. Don’t let any institute or religious leader pressure you to sweep it under the rug, not press charges, and give the perpetrator a second chance.  Be a strong parent and raise strong children so the institutes who are not motivated to protect children on principle will do so based on fear.

Conclusion

Child predators either exploit opportunities they have to molest children or seek out positions of trust where they will have access to children. They will generally choose children they think they can get away with molesting. The predator will exploit his position of trust. He will groom parents, the child, and the community to seem trustworthy and access children.

We cannot be naive about child sexual predators.  Parents have a responsibility to take preventative measures, such as teaching their kids to tell them if any adult asks the kids to keep a secret from them, teach their children about inappropriate touch, and to be strong. Parents also must ensure that institutions have policies, procedures, and physical structures that reduce any inappropriate interactions between children and adults. Institutions must make the safety of children a top priority and take adult and child interaction very seriously. Expectations of interactions between adults and children must be made clear, and offenses such as inappropriate comments to children, and being alone with them must have a zero-tolerance policy.

No one will care for your child the way you will. Institutes will take child protection more seriously when parents themselves are actively voicing concern about child safety.

[This article was first published here]

 

Related:

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

– Why Even the Spiritually Elevated Are Vulnerable: The Hidden Harms of Spiritual Abuse. Recognizing Vulnerability And Healing From Degradation

1    https://shamela.ws/book/497/180:2    https://www.islamweb.net/ar/fatwa/26446

The post From The Playbook Of A Child Predator: What Muslim Parents Need To Know appeared first on MuslimMatters.org.

Allah , the Almighty and the Most High has created us of the best stature and granted us many abilities so that we may look after our needs and those of our relatives and fellow Muslims. He has invited us to explore the earth and use it for our subsistence:

“It is He Who has made the earth subservient to you, so walk in the path thereof and eat of His provision, and to Him will be the resurrection,” [Surah Al-Mulk; 67:15]

Allah has made it clear in this very verse, as well as in other verses, that had He not made this earth manageable to us, we would not be able to explore it nor benefit from it.

Understanding Tawakkul Through Surah Al-Mulk

This chapter of the Qur’an is actually – in my humble opinion – a yardstick for understanding tawakkul (trust and complete reliance on Allah ). Surah Al-Mulk starts and finishes with the same message: to Allah belongs all that is in the universe and nothing would happen without His Mercy and constant watchful care. Allah says in the first verse,

“Blessed be He in Whose hands is the Dominion, and He is able to do all things.”

He then says in the last verse,

“Say: Have you thought, ‘if your water were to disappear into the earth, who then can supply you with clear-flowing water?'”

Yes, we can surely explore the earth, look for regions holding water, and successfully discover fountain sources and streams. But without Allah’s Permission and facilitation, we will not be able to reach this water. Furthermore, what would happen if – all of a sudden – Allah made the sources and springs of our water supply disappear in the deep underground of the earth? Blessed and Glorified be He! No one will bring it back but He.

The Balance Between Striving and Divine Provision

There is a hintful touch in the verse mentioned earlier. Allah says, “…so walk in the path thereof.” Then He says, “…and eat of His provision.” So Allah is telling us that though you are encouraged to strive and work hard, what you produce is not yours; what you earn is not yours. Rather, your production, your earnings, and all your subsistence come from Allah . 

He made it available to you out of His Mercy and Care for you. Hence, if Allah wills, your work and efforts will be fruitless. Similar verses where Allah ascribes subsistence solely to Him are found in many places in the Qur’an. Allah says, “…So seek from Allah (Alone) subsistence and worship Him (Alone), and be grateful to Him. To Him (Alone) will be your return.” [Surah Al-‘Ankabut; 29:17]

Those who misunderstand the Plan of Allah and His Wisdom areconfused by this double command of Allah – to strive and work on the one hand, and rely on Allah to make the actions possible and goals attainable, on the other.

Initially, this question was presented before the Prophet . The Companions asked: Should we quit working and rely on Al-Qadar (Allah’s predetermined decree)? The Prophet answered: “You should initiate and do things. Everyone shall be facilitated towards that for which he was created.” Consequently, the Companions of the Prophet moved on and initiated righteous deeds while putting their trust in Allah . [Bukhari & Muslim]

The work that is referred to here is not that of the acts of worship (Salah, Zakah, Sawm, Haj, etc). Rather, it is the work pertaining to our subsistence. Furthermore, we do not refer to haram (forbidden) work and haram subsistence – for we believe, inshaAllah, that the reader is conscious of that. It is the halal (permissible) work and the halal livelihood that we are concerned about here, for it is more tempting to the believer. 

What are the guidelines and limits of the halal work? How much dedication do we give it? Do we attribute the source of subsistence to our work or to Allah’s Bounties? And do we associate the loss and deprivation of wealth, health, and success with our loss of job, or with Allah’s universal plan?

Islam’s Position on Work and Self-Reliance

Islam does not condone passiveness, but it also strongly rejects laziness and dependency on others. [PC: Do Nhu (unsplash)]

Islam is a dynamic religion. Not only does it not condone passiveness, but it also strongly rejects laziness and dependency on others. The Prophet said: “Begging is forbidden except when there is great debt, suffering, injury, or abasing poverty.” [Abu Dawud and Al-Bayhaqi] He also said: “It is much better for one of you to take his rope and go to chop some wood (for his livelihood) than to beg from people, whether they give him anything or deny him.” [Al-Bukhari, Ibn Majah, and others] 

The Prophet himself worked hard for his living. He spent his boyhood as a shepherd and took to trade in manhood. He carried people’s goods to Syria and other places and shared the profits with them.

The Prophet used to constantly seek refuge with Allah from laziness as reported by Zayed Ibn Arqam: “O Allah! I seek refuge in You from incapacity, from laziness, from cowardice, from miserliness, from ineptitude, and from the torment of the grave…” [Muslim]

The True Meaning of Tawakkul

However, though we might strive hard to secure our livelihood, we should not attribute our achievements solely to the work we do, but to Allah . We should not put our reliance on our work, our possessions, our wealth, our position, etc. Neither should we rely on our manager, our employer, our friends, and our families. 

The only one on Whom we should rely is Allah . He says in the Quran,

“…And rely on the Living One (Allah), Who will never die, and celebrate His praises and thanks. And sufficient is He to be acquainted with the sins of His slaves.” [Surah Al-Furqan; 25:58]

Whoever attaches his/her heart to his job, or to his/her employer, or to any created beings in order for them to provide him/her with sustenance or to make him/her prosperous and successful, and so on, he/she has submitted to them. And the more one relies on the created beings, the weaker becomes one’s submission to Allah .

So, as much as Allah wants from us to initiate actions and seek and use all permissible means to secure our needs and those of our families, He also wants us not to depend on these means as the source of our sustenance. This is the genuine understanding of tawakkul.

Two Extreme Misunderstandings of Tawakkul

Those who deviated from the right concept of tawakkul have fallen into two extremes. The first group of people are those attracted by the temptations of this world, and have gone so far as to forget their relationship with Allah . Their heart has become so attracted to these temptations that they become subservient to their desires. 

Such people have become – knowingly or unknowingly – slaves of their own desires. Such people will ultimately claim that all their achievements are but the result of their own work and that Allah had no involvement whatsoever. They do not rely on Allah .

Allah says,

“Have you then seen the sort of man who rejects Our signs, yet says: ‘I shall certainly be given wealth and children.'”

Allah then rejects their arrogant claim by saying,

 

 

“Has he penetrated to the unseen, or has he taken a promise with Allah?” [Surah Maryam; 19:77-78]

This type of man who rejects Allah and denies His bounties regards himself as “self-sufficient” and thus, cannot be expected to rely on Allah .

The second group of people are those who understood the reliance on Allah as meaning to completely break away from all mundane affairs. They regarded piety and the pursuit of any material interests as contradictory. 

For them, reliance on Allah would mean not taking any initiative to secure one’s subsistence. Consequently, they renounce the world and retire themselves to remote areas or secluded spots and cut themselves from daily life.

Unfortunately, neither of these two groups, have understood the true meaning of tawakkul according to the Book of Allah and the Sunnah of His Prophet . Had they attempted to understand the Book of Allah according to the understanding and implementation of the Prophet and his honorable companions, they would have found that tawakkul is far removed from how they conceived it.

Examples of True Tawakkul In Creation

The Example of the Bee:

Through the instinctive behavior of some of His Creatures and the sublime conduct of His Prophets and righteous slaves, Allah has set out in His Book examples of genuine tawakkul. First, let us look at the fascinating life of the bee.

Allah says:

 

 

 

 

 

 

 

“And your Lord taught the bee to build its cells in hills, on trees, and in men’s habitation; then to eat of all the produce of the earth, and follow the way of your Lord made smooth: There issues from within their bodies a drink of varying colors, wherein is healing for men: Verily in this is a sign for those who give thought.” [Surah Al-Nahl; 16:68-69]

Look at the gigantic workload that the bee has to carry out in order to produce its honey. The bee finds the most inaccessible places, in the hills, in the trees, and even among the habitation of men. It assimilates the juice of various kinds of flowers and fruit, and forms within its body the honey which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colors to the honey. 

Now, could not Allah provide for the bees their sustenance without them going through all this labor? Of course, He could! Could not Allah create springs and rivers of honey as he created springs and rivers of water? Of course, He could! 

But by observing the work cycle of the bee and by tasting its sweet and wholesome honey, one can understand and appreciate better the nature and behavior of the bee. A behavior whose ingredients are hard work and complete trust in Allah : And that is the real tawakkul.

The Example of the Birds:

Let us look at another creature of Allah : the bird. Allah says,

“Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except the Most Gracious: Truly it is He that watches over all things,” [Surah Al-Mulk 67:19]

As He did for all of His Creatures, our Lord provided for the birds just those conditions that are best for their lives; He also inspired them to use their physical shapes and unique movements to take off, fly, and land.

“Were you to put your complete trust in Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening.” [PC: Birger Strahl (unsplash)]

Thus, in order to fly, birds would have to move their wings upwards and downwards, spread them, and fold them. However, the birds know that the One Who upholds them in the air, is not their upward and downward move, nor the spreading and folding of their wings, but rather Allah . They have understood that they have to exert effort and rely on Allah alone to uphold them high. As opposed to many rebellious men, birds recognize and exercise total tawakkul in Allah without giving up the work. 

In pursuing this way of life, the birds have become the example to follow for how true tawakkul should be, and how Allah would reward the one who exercises tawakkul as the birds do.

The Prophet said: “Were you to put your complete trust in Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening.” [Al-Tirmidhi]

Did the birds remain in their nest waiting for Allah’s Provision? Of course not! Did they claim that since they were engaged in tasbeeh (praising of Allah ), they would not have to strive for their subsistence? Of course not! So praised is Allah Who inspired the birds to set forth to seek provisions for themselves and for their little ones. Praised is He Who taught them tawakkul so they would not expect provision but from Him.

The Example of Maryam

Now back to the world of mankind, here is an ultimate example of tawakkul. This is the story of an expectant mother who retired with her conceived baby to a remote area. The pains of childbirth drove her to the trunk of a palm tree. She was alone with no one to attend her. She was hungry and thirsty. She cried: “Ah! would that I had died before this! Would that I had been forgotten and out of sight!” [Surah Maryam, 19:23] But a voice cried to her from beneath the palm tree: “Grieve not! for your Lord has provided a water stream beneath you.” [Surah Maryam, 19:24]

She knew now that Allah would deliver her from her hunger and thirst and release the pain of her pangs. But the Most High wanted her to initiate an action to benefit from His Provisions: “And shake towards yourself the trunk of the palm tree: it will let fall fresh ripe dates upon you.” [Surah Maryam, 19:25] Now that she fulfilled the physical part of her duties – by shaking the tree, she had to fulfill the spiritual part – trusting Allah for deliverance. Allah’s Help was prompt: the fresh dates were now falling upon her: “So eat and drink and be glad!…,” [Surah Maryam, 19:26]

This is the story of Maryam (Mary) whom Allah had destined to be the mother of Prophet ‘Isa (Jesus) . And when she conceived her baby and entered the pains of childbirth with no one to attend her; when she got hungry and thirsty with no visible help for food and drink; when she became weak and anguished; she was asked to shake a palm tree for her provision. 

A weak, tired, hungry, and thirsty pregnant woman shaking a strong, deeply rooted palm tree. Could not Allah send with Jibreel (Angel Gabriel) enough food and drink for her? Could not Allah send down from the heavens a ready-to-eat plate of dates? Or could not Allah say to the dates ‘fall upon Mary!’, upon which they would? After all, is not Allah the only One Who, when He wills a thing, only says to it, “Be” – and it is? Yes, yes, and yes, He is! But Allah’s Way is that the effort has to be made, and the trust has to be complete; the tawakkul has to be fulfilled.

Conclusion

These were only a few examples of Allah’s Creatures putting their trust in Him. The wisest course for us, therefore, is to follow their example. So let us use all lawful means and exert reasonable effort to secure our needs, and let us remain faithful to Allah by putting all our affairs in His Hands and hoping and expecting the best outcome. Let us say like the early believers said:

“Say, ‘He is the Most Beneficent (Allah), in Him we believe, and in Him we put our trust,” [Surah Al-Mulk, 67:29]

O Allah! Make us among those who believe in You and put their trust in You. O Allah! send Your Grace, Honour, and Mercy on Muhammad , his family, his followers, and all those who follow his Path until the Last Day. Ameen!

 

Related:

–He Catches Me When I Fall: A Journey To Tawakkul

– Emotional Self-Healing: Lessons From The Quran And Sunnah

 

The post Lessons From Surah Al-Mulk: How The Bees And Birds Teach Us About Tawakkul appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~28 minutes

Learning Objectives

• Understand the Importance of Purification in Knowledge
  • Learners will be able to explain why purifying the heart is a crucial step before seeking knowledge and how a pure heart is essential for retaining and practicing what is learned.
• Identify Common Distractions in the Learning Process
  • Learners will recognize the impact of distractions like social media and unnecessary worldly concerns, and understand how to avoid them to maintain focus on seeking knowledge.
• Describe the Proper Etiquette Between a Student and a Teacher
  • Learners will be able to describe the relationship between a student and teacher, highlighting the importance of humility, trust, and respect in this dynamic.
• Recognize the Barriers to Knowledge
  • Learners will identify the two primary barriers to gaining knowledge: arrogance and bashfulness, and understand how these attitudes prevent effective learning.
• Explain the Concept of Bid’ah (Religious Innovation)
  • Learners will understand what bid’ah is and why it is dangerous in religious practices, explaining how it deviates from the teachings of the Prophet ﷺ.
• State the Conditions for Accepted Worship
  • Learners will be able to articulate the two key conditions for worship to be accepted: sincerity for the sake of Allah and adherence to the sunnah.
• Provide Examples of Bid’ah in Different Aspects of Worship
  • Learners will give examples of bid’ah in the context of cause, type, amount, manner, time, and place, demonstrating how innovations can occur in different aspects of religious practice.
• Understand the Dangers of Controversial Knowledge Early in the Learning Journey
  • Learners will recognize the importance of focusing on foundational knowledge before engaging in controversial issues, understanding that this prevents confusion and strengthens their base.
• Emphasize the Importance of Sticking to the Sunnah
  • Learners will explain how adhering to the sunnah prevents bid’ah and ensures that religious practices remain pure and in line with the teachings of the Prophet ﷺ.

Class Summary

The Importance of Proper Etiquette in Seeking Knowledge and Avoiding Innovation (Bid’ah)

Seeking knowledge is one of the most important aspects of personal and spiritual growth, but it comes with essential etiquettes and responsibilities. Whether you’re a student or a teacher, understanding how to approach learning is critical to gaining true benefit. This post summarizes the core principles and manners that should guide us in our pursuit of knowledge and outlines the dangers of introducing innovations (bid’ah) into religious practices.

Purifying the Heart for Knowledge

Before we can truly acquire knowledge, it’s essential to purify our hearts. The heart is like a vessel for knowledge, and if it’s filled with bad intentions or impure traits, it won’t be able to hold the light of knowledge. Much like how acts of worship require physical purity (like making wudu for salah), acquiring knowledge demands a clean heart. You must work on clearing your heart of negative traits to truly benefit from what you learn.

Avoiding Distractions in Learning

In today’s world, distractions like social media can easily take us away from our studies. After purifying the heart, the next step is staying focused. A heart that is divided between worldly pleasures and learning will never fully grasp the reality of things. Dedication requires sacrificing unnecessary distractions, even if they are halal, in order to stay focused and steadfast in your path of learning.

Respecting and Serving Your Teacher

The relationship between a student and teacher is similar to that of a patient and doctor; trust and humility are key. You must trust your teacher’s judgment and guidance, especially early in your learning journey. Just as you wouldn’t question a doctor during treatment, you shouldn’t question your teacher’s wisdom in the early stages. Show respect and serve your teacher as a way of honoring the knowledge you’re receiving.

The Dangers of Arrogance and Bashfulness

Two things can prevent you from seeking knowledge: arrogance and bashfulness. Arrogance makes you think you’re too good to learn from someone you consider beneath you, while bashfulness prevents you from asking questions out of fear of looking foolish. Both attitudes will prevent you from gaining valuable knowledge. It’s important to remain humble and inquisitive in order to learn effectively.

What is Bid’ah and Why Is It Dangerous?

Bid’ah refers to any newly introduced practice in religion that wasn’t part of the teachings of the Prophet ﷺ. This is dangerous because every act of worship must be based on two pillars: sincerity and alignment with the sunnah. No matter how well-intentioned an act is, if it wasn’t practiced by the Prophet ﷺ or his companions, it is considered an innovation and is therefore rejected. Innovations can occur in several ways, such as altering the time, place, amount, or reason for worship.

Sticking to the Sunnah

Following the teachings of the Prophet ﷺ is crucial to maintaining the purity of our faith. Introducing new practices—even with good intentions—leads to misguidance. The Prophet ﷺ warned us about the dangers of innovation, stating that every innovation in religion is a misguidance. To stay on the right path, we must adhere strictly to the sunnah and avoid adding anything new to our religious practices.

In conclusion, seeking knowledge requires both inward and outward purification, focus, and respect for the teacher-student relationship. At the same time, we must be vigilant against introducing innovations into our religious practices, as this can lead us away from the true teachings of Islam. By adhering to these principles, we ensure that our knowledge transforms not only our minds but also our character and actions. 

Full Transcript Purification of the Inner Self in Seeking Knowledge

The student should purify his inner self. The title we’re discussing is “The Etiquette of the Teacher and the Student, and the Adversity of Knowledge,” and the scholars of evil and the scholars of the afterlife. He says that this chapter is on the etiquette of the student and the teacher and the pitfalls of knowledge. What does that mean? Sometimes, people deceive themselves with knowledge, and there are side effects in how you use and perceive knowledge when your intentions are bad, for example. That’s why he says that there are scholars, teachers, and ulema who, unfortunately, have evil intentions. On the other hand, there are the ulema of the afterlife, who seek to teach and learn knowledge for the sake of the akhirah. So, who are they? Let’s talk about this.

The student should purify his inner self from lowly characteristics and impure and blameworthy traits before anything else because knowledge is the worship of the heart. When he says that the student should first start by purifying the inner self, what does he mean? The inner self is like the pot or the envelope in which knowledge is contained. Knowledge itself is ibadah, an act of worship, and it cannot be placed in something that is impure. So, if your inner self is not pure and you try to fill it with knowledge, it’s going to repel it. It’s not going to stay there because ibadah requires purity. All acts of worship involve purity.

Connection Between Purity and Worship

For example, when you make your salah, what do you do first? You make wudu, you ensure tahara, and you make sure your clothes and your place of prayer are clean. When you fast, you purify your actions and your deeds. You refrain from looking at what you’re not supposed to look at, from touching what you’re not supposed to touch, and in that way, you sanctify the act of ibadah. It’s all part of tahara.

Similarly, knowledge is an act of worship and is like light. As Imam Al-Shafi’i says: “I complained to my teacher Waqi’ that I started forgetting. He told me, ‘You need to quit committing sins,’ because ilm is nur, it is light, and the light of Allah will not be given to someone who is a sinner.” Therefore, my dear brothers and sisters, if you truly want to seek and retain knowledge, you need to work on that pot, on that inner self, where you will keep that knowledge.

Purifying the Heart from Evil Intentions

Your heart needs to be pure, pure from evil intentions. Because what is the essence of seeking knowledge? It’s about improving your character, and that improvement comes through your actions. If you’re not willing to change your ways, then knowledge may become hujjah against you—it may be evidence against you—and it will not be beneficial. We’ve mentioned many times already that the knowledge that is truly beneficial is the kind that affects you and that you practice. If you don’t practice it, it will disappear.

He made this as a disclaimer. He says, “Listen, the most important thing you need to learn as a student of knowledge is that you must prioritize the purification of your nafs, of your heart.” That’s why the ulema call it “al-tahliyah wa al-tahliyah.” What does that mean? There’s tahliyah, which is the emptying or vacating of the heart from anything unworthy, and then there’s tahliyah, which is sweetening the heart by adding that which makes it beautiful.

Creating Space for Knowledge in the Heart

Before you start adding anything to your heart, you need to empty it first. You need to make space. Because if your heart is already filled with blameworthy traits—bad intentions, bad behavior, bad character—and now you try to put something pure in it, there isn’t enough room for it. No matter how much you try, what’s already filling that space will eventually prevail and show in your character.

He’s telling us that you need to vacate your heart of everything bad so you can receive what is pure in the form of knowledge. Keep in mind, it’s not about how many books you read or how many pages you memorize. It’s about how much you retain in your heart and how it shows in your character, your behavior, and your actions.

Avoiding Distractions in the Pursuit of Knowledge

One should disassociate himself from all distractions, for when the mind is focused on more than one thing, it falls short in grasping the realities of things. The second point he makes here is that after you purify your heart and it’s ready to receive the pure light of knowledge, you must ensure that your heart isn’t distracted by vain things. He’s not necessarily talking about haram things, but about distractions, things that are unworthy of your attention.

For example, today, we live in a time where the greatest manifestation of these distractions is social media and constant phone usage. How many people are addicted to their phones? You can’t look at them without seeing them glued to their screens. What are they doing there anyway? Watching someone else’s life, someone else’s business. They keep browsing and scrolling indefinitely, and before they know it, hours have passed.

Subhanallah, this is the greatest manifestation of unnecessary distractions in our time. He says, “After purifying your heart, you must avoid these distractions, these vain things that neither benefit you in the dunya nor in the akhira. Stay focused.” He says that when the heart is divided, it cannot fully grasp the truth. If your heart is divided between money, pleasure, recreation, and other matters of the dunya, how can you expect it to fully focus on something like knowledge?

Focus and Commitment to Learning

How many people come to attend knowledge sessions, and after five or ten minutes, they start fidgeting? Why? Because they’re not used to sitting still. Their minds are thinking about checking their phones or doing something else. They’re distracted by things they don’t even need to do. They simply cannot focus.

How many times have you decided to stay after Fajr until sunrise, but then after five or ten minutes, you start thinking about other things? You tell yourself you have something more important to do, when in reality, your heart is just distracted.

Ibn Qudamah says that after purifying your heart, make sure that your heart is not distracted by unnecessary things, even if they are halal. To stay focused, you’ll have to give up many things, even things that are halal. Subhanallah, I remember once when I was a teenager, I was swimming in a public pool with my sister, her husband, and the kids. It was hot, and my sister, who was wearing her full hijab, was sitting on the side watching us.

I said, “Why don’t you jump in with us?” She replied, “I wish.” Then she taught me a lesson I’ve never forgotten. She said, “Thamalul istiqama al-hirman,” meaning, “The price of steadfastness is deprivation.”

What does that mean? In order to remain steadfast, you’ll have to give up things for the sake of Allah, and you do it with pleasure, not with grief or sorrow. I was struck by that statement, and I’ve remembered it for over 40 years. If you want to remain steadfast, to stay on the path, you’ll have to give up many things for the sake of Allah, and you must give them up with pleasure.

Learning from the Predecessors

Imam Ibn Qudamah reminds us that if you want your heart to remain focused, you’ll have to give up many things, even things that are halal, in order to stay steadfast. The predecessors preferred knowledge over everything else. It has been reported that Imam Ahmad, may Allah have mercy on him, only married at the age of 40. Why did he wait until 40 to get married? For some ulama, their reason was to focus on seeking knowledge. For others, it was to serve their mothers.

Is that something you have to do? Not necessarily, because the Prophet ﷺ was better than everyone else, and he married long before that. But some ulama made the choice to wait, like Shaykh Hisham Qaiti, who said, “I don’t want to be distracted; I want to serve my mother.” Imam Ahmad, on the other hand, chose to focus on seeking knowledge. For him, getting married and having kids would have been a distraction. He wanted to focus on ilm, and once he felt satisfied with his level of knowledge, he fulfilled the obligation of getting married.

Abu Bakr Al-Anbari was gifted a slave girl, but when she came to him, he was thinking about the derivation of a religious matter. She withdrew, and when she asked if she had done something wrong, he replied, “No, but my heart became distracted by you, and you are not worthy enough to distract me from my knowledge.”

That was a time when this was practiced in society. His point was that he wanted to focus on knowledge, and her presence distracted him. So, he chose to let her go. Imam Ibn Qudamah is bringing an example from one end of the spectrum, showing the extreme dedication some people had to their knowledge. Some people can afford that level of sacrifice, but not everyone can. These examples should be seen as inspiration, not necessarily as a model for everyone to follow.

Etiquette of the Student Towards the Teacher

The student must surrender to the teacher like a patient surrenders to the doctor. He must humble himself before the teacher and be at his service excessively. When he says that the student should throw themselves in front of the teacher like a patient in front of a doctor, what does that mean? The relationship between a doctor and a patient is built on trust. You won’t go to a doctor if you don’t trust them, right? You listen to what the doctor tells you and do what they say without question. If the doctor says, “Open your mouth,” you won’t argue or ask for evidence. You trust them.

Similarly, in the beginning of your journey seeking knowledge, you must trust your teacher’s judgment. At some point, you may become independent or semi-independent, but at the beginning, just trust your teacher and keep moving forward. Learn from your teacher, and trust that they know what’s best for you, just like you trust a doctor. Sometimes doctors give you things you don’t like, like bitter medication or a ten-day antibiotic course. Even if you don’t like it, you take it because it’s for your benefit. Similarly, a teacher may give you difficult tasks or tell you to wake up for Fajr, and it might seem hard, but it’s for your own good.

Respect for Scholars

Ibn Abbas once took hold of the rein of Zayd ibn Thabit’s horse and said, “This is how we were ordered to treat the scholars.” Subhanallah, this is a beautiful story. Both Ibn Abbas and Zayd ibn Thabit were Sahaba, but Ibn Abbas was younger. Still, when it came to seeking knowledge, Ibn Abbas would walk beside Zayd’s horse, holding the rein, helping him mount and dismount. Zayd became embarrassed and told him, “You’re the cousin of the Prophet ﷺ; you either ride with me, or I’ll walk with you.” But Ibn Abbas replied, “No, this is how we were ordered to treat the scholars.”

In some cultures, people exaggerate this level of respect, like kissing the scholar’s shoes or feet, which is too much. However, there should be a level of respect and care for the scholars, such as preparing the class and making sure their needs are met. When we were students with Shaykh al-Amin, we saw how students cared for the Shaykh’s needs, making sure everything was ready for him to simply focus on teaching. Respect is essential to appreciate the knowledge we receive from our teachers.

Arrogance and Bashfulness: Obstacles to Seeking Knowledge

If a student is too proud to learn from someone who isn’t famous for his knowledge, he is ignorant. For the believer, wisdom is the object of persistent quest, and he takes it wherever he finds it. Furthermore, a student should leave his personal opinions for the opinions of his teacher. A teacher’s mistake benefits the student more than the student’s own correctness.

What does this mean? Sometimes, students refuse to learn from someone just because that person isn’t well-known for their knowledge. Today, people gauge knowledge by the number of followers or views. Unfortunately, we follow the crowds. But hidden gems exist in local communities, and you may gain more value from learning with someone lesser-known than from someone famous. Many people want to learn from big-name scholars just to add it to their resume. Yet, there may be someone nearby who knows a little more than you and can help you advance faster than a large class with a famous scholar where you have little access to the teacher.

If you’re too proud to learn from someone because you think you’re better than them, you’ve missed an opportunity. Our scholars say two things will deprive you of knowledge: arrogance and bashfulness. Arrogance is when you think you’re too good to learn from someone, whether because they’re younger, less well-known, or don’t look like a scholar. Sheikh al-Uthaymeen, may Allah have mercy on him, told us about his experience with Sheikh al-Sa’di. When he first saw Sheikh al-Sa’di, he thought, “Really? I came all this way to learn from this Bedouin?” But the moment Sheikh al-Sa’di started speaking, he was amazed.

Similarly, Sheikh al-Shanqiti, the author of Adwa’ al-Bayan, was an encyclopedia of knowledge. If you look at him, he might seem like a simple man, but when he spoke, it was as if he was reading from a book. Such scholars may not look impressive at first, but their knowledge is profound.

Bashfulness, on the other hand, prevents you from asking questions. You might be in a class, unsure about something, but feel too shy to ask because you’re worried the question sounds stupid. This is a lost opportunity. Sheikh al-Uthaymeen said the only dumb question is the one you don’t ask. So always ask, because that’s how you learn.

Etiquette of Questioning and Respecting the Teacher’s Time

One of the rights that a scholar has upon you is that after greeting the people, you must greet him individually. Ali ibn Abi Talib gives general etiquette for dealing with elders and teachers. After greeting everyone, give a specific salam to your teacher. When you sit, sit in front of him, not behind him. Sheikh al-Uthaymeen didn’t like people sitting behind him, and he wouldn’t take questions from those who did.

You must not present frequent questions or be stubborn in asking for an answer if the teacher is tired. If he refuses to answer, don’t ask again. Also, don’t make gestures with your friends during the session, and don’t waste the teacher’s time with questions just to fill space. If you already know the answer, let someone else ask.

Refraining from Assisting or Correcting the Teacher Without Permission

Do not assist your teacher in answering a question unless he asks. Some students interrupt the teacher to add footnotes or answer questions themselves, which is disrespectful. I’ve seen this happen to our teachers, and it can be frustrating. Once, a student kept adding comments after the Shaykh’s answers, and finally, the Shaykh had to tell him, “Excuse me, please be quiet.”

If the teacher is tired or refuses to answer, don’t insist. And never grab him by the hand and beg for more time when he’s trying to leave. Once, I saw Sheikh al-Uthaymeen walking, and someone tried to help by adjusting his head covering. The Sheikh became upset, saying, “Don’t touch me.” Everyone around him immediately backed away out of respect.

Maintaining Trust and Privacy with the Teacher

Do not spread the teacher’s secrets, backbite in his presence, or look for his mistakes. If you see the Shaykh acting differently in private or hear something he says in private, don’t spread it. And don’t dig into his past to find mistakes, even from years ago.

If the Shaykh apologizes or explains a mistake, accept it. Never bring up what others say about him or mention differing opinions just to stir trouble. Instead, ask about the opinion itself without bringing in names, unless the teacher asks where you heard it.

Being Humble in Service to the Teacher

Don’t raise yourself above serving the teacher. Long companionship with a teacher is essential, and you should never feel too proud to serve them. In our time, with knowledge so easily available online, we lose the opportunity to develop good adab through companionship. Knowledge online may give you information, but it won’t teach you the proper etiquette of learning.

If the teacher is in need of something and others fulfill his need before you, know that he is like a palm tree, which benefits those who seek it. It’s a good etiquette to rush to serve and assist your teachers. I remember seeing this with Shaykh al-Uthaymeen and Shaykh al-Shanqeeti. Students would compete to bring the chairs, the water, and the books, making sure everything was prepared for the class. When Shaykh al-Uthaymeen used to teach on the roof of the Haram in Mecca, we would arrive after Asr to reserve our spots, staying in the sun until Taraweeh to make sure we were in the front row. Why? Because if we moved, someone would take our spot, and we wanted to sit in front of the Shaykh. One night, we heard the class was going to be moved downstairs, so we rushed down. Then, when we heard it was going back upstairs, we rushed back up, only to hear again that it would be downstairs. We ended up running up and down multiple times, all for the chance to sit close to the Shaykh.

Avoiding Unnecessary Differences in Knowledge

If you wish to learn, do not lend your ear to the differences between people, for this will only confuse you and tire your mind. Today, many people, when they start learning, immediately jump into controversial issues. That’s not how you start your path of knowledge. You begin with the basics, with what is clear and foundational. Don’t start with the debates between scholars on complex issues. You don’t need to focus on who said what about a particular issue before you even understand the essentials. For instance, when people start asking about whether the meat and chicken they buy is halal, I ask them, “Do you know how to properly perform wudu first?” Let’s start with what is basic and foundational before moving on to controversial matters.

Prioritizing the Knowledge That Benefits in the Afterlife

You should take the best of everything because life is too short, and you must put most of your energy into learning the noblest of all sciences, namely the knowledge that pertains to the afterlife. This knowledge is your pathway to certainty, the certainty gained by Abu Bakr al-Siddiq, for whom Allah’s Messenger ﷺ testified, saying, “Abu Bakr has not preceded you by constant fasting or prayer. He has preceded you with something that has settled in his breast.”

While the hadith about Abu Bakr al-Siddiq being superior due to what was settled in his heart is weak and generally disputed, it’s undisputed that his iman was stronger than anyone else’s. The Prophet ﷺ entrusted him with leadership over the Ummah because of his strong faith. We learn from this that knowledge should lead us to stronger faith and certainty, which ultimately prepares us for the hereafter.

Next, we’ll start learning about the etiquette of the teacher towards the student. Today, we covered the etiquette of the student towards the teacher. Next time, we’ll discuss the responsibilities of the teacher in relation to the student, insha’Allah. Let’s move on to the next book.

The Importance of Following the Sunnah and Avoiding Innovation (Bid’ah)

This is book number five from the Forty Hadith of Imam al-Nawawi, from Ibn Rajab’s explanation of the hadith. The hadith from Aisha states: The Messenger of Allah ﷺ said, “Whoever introduces into this affair of ours something that is not part of it, it is rejected.” This is reported by al-Bukhari and Muslim. In another narration from Muslim, it says, “Whoever does an action that is not based on our affair, it is rejected.” Both versions are reported in the two Sahihs, and while the wording differs slightly, the meanings are very close to each other.

This hadith is one of the most valuable in terms of judging actions. Why? Because it lays out a key principle: if someone introduces something into our religion that isn’t part of it, then that action is rejected. It ties directly to the earlier hadith about intentions. The first hadith we studied focused on the internal aspect of our actions—our intentions—while this one focuses on the external aspect, the actual practice of those actions. Just as sincerity is necessary for an action to be rewarded, the outward action must be in accordance with the teachings of Islam for it to be accepted.

Two Pillars for an Action to Be Accepted

The principle here is clear: whoever introduces something into our religion that is not part of it, meaning they innovate something new in religious practice, that action is rejected. There are two key conditions for any action to be accepted: first, it must be sincerely done for the sake of Allah, and second, it must be in accordance with the sunnah of the Prophet ﷺ. If either of these conditions is missing, the action is invalid, no matter how well-intended it might be.

For example, someone could sincerely pray every time they enter their house, believing that it’s a good act of worship. But because this act is not something the Prophet ﷺ did, even with good intentions, it is an innovation and therefore rejected. On the other hand, someone might perform all the external acts of worship but do so for show or to gain praise from others. In that case, the action is invalid because the sincerity is missing.

The Importance of Sincerity and Following the Prophet’s Example

We live in a time when many people are very sincere in their love for the religion and their acts of worship, but they may not follow the sunnah in their practices. They might argue that their actions are done out of love for the Prophet ﷺ, but if those actions are not in line with his teachings, they are innovations. It is important to note that emotions cannot override the teachings of the Prophet ﷺ. Just because something feels right doesn’t mean it is right in the eyes of Allah.

Everyone who introduces something new into the religion, for which Allah and His Messenger have not given permission, has nothing to do with the deen. This principle is clear, and it is supported by many other hadith. For example, in the hadith of al-Irbad ibn Sariyah, the Prophet ﷺ said, “Whoever among you lives after me will see many differences, so you must hold fast to my sunnah and the sunnah of the rightly guided caliphs after me. Bite onto it with your molar teeth. Beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance.”

What Is Bid’ah?

Let’s talk a bit more about innovations. The word “bid’ah” comes from the root word meaning to create something without precedent. When Allah describes Himself as the creator of the heavens and the earth, He uses the word “bid’ah” because He created them without any prior example. So in its literal sense, bid’ah means an innovation or a newly introduced matter. However, when we talk about bid’ah in a religious context, it refers specifically to introducing something new into the religion, especially as an act of worship, that is not based on the teachings of the Prophet ﷺ.

There are two types of bid’ah: bid’ah in matters of religion and bid’ah in worldly matters. In religious matters, bid’ah could be introducing new forms of worship, new practices, or changing the established ways of performing acts of worship.

Examples of Religious Bid’ah

For example, some people celebrate the birthday of the Prophet ﷺ, saying, “We are just praising the Prophet.” But is there anything wrong with praising the Prophet ﷺ? No, there isn’t. In fact, we are commanded to send salawat upon the Prophet ﷺ. However, doing so in a specific way, at a specific time, as part of a newly introduced celebration, makes it a bid’ah because it was not something the Prophet ﷺ or his companions practiced.

Another example is when a man sneezed in front of Ibn Umar and said, “Alhamdulillah wa salatu wa salamu ‘ala Rasulillah.” Ibn Umar corrected him, saying, “This is not what we were taught to say after sneezing.” Even though there is nothing wrong with sending salawat on the Prophet ﷺ, doing so after sneezing makes it a bid’ah because it introduces something new into the practice of sneezing, which the Prophet ﷺ did not do.

Types of Bid’ah

The scholars explain that bid’ah can occur in six different areas: the cause, the type, the amount, the manner, the time, and the place.

The cause: Doing an act of worship for a reason that was not established in the sunnah. For example, praying two rak’ahs every time you enter your house would be a bid’ah because there is no established cause for this action.

The type: Using something that is not sanctioned in worship, such as sacrificing an animal that is not allowed for sacrifice during Eid. Even if it’s a valuable animal, if it’s not one of the types allowed for sacrifice, it’s a bid’ah.

The amount: Increasing or decreasing the number of times you perform an act of worship. For example, washing your limbs five times during wudu instead of three, believing that it’s better, is a bid’ah because it goes against the established sunnah.

The manner: Changing the way an act of worship is performed, such as making wudu in reverse order, is a bid’ah because it alters the established practice.

The time: Performing an act of worship at a time that was not prescribed. For example, performing the sacrifice for Eid before the salah is a bid’ah because it must be done after the prayer.

The place: Performing an act of worship in a place where it wasn’t intended to be performed. For instance, performing i’tikaf in your home instead of in the mosque is a bid’ah because the sunnah specifies that i’tikaf should be done in the mosque.

Examples from the Companions

An example from the time of the companions is when Abu Musa al-Ash’ari saw a group of people sitting in circles, counting pebbles, and making dhikr together in unison. He was appalled by the sight and went to Abdullah ibn Mas’ud, who reprimanded them, saying, “Either you are following a sunnah better than the sunnah of Muhammad ﷺ, or you are upon a path of misguidance.”

Finally, it’s important to remember that the basic rule in worldly matters is that everything is permissible unless proven otherwise. However, when it comes to religious matters, the default is that everything is forbidden unless there is evidence to support it. This is why when someone introduces something new in worship and asks for evidence that it’s wrong, we must remind them that the burden of proof is on them to show that their action is part of the sunnah.

In summary, bid’ah is any newly introduced practice in religious matters that was not part of the teachings of the Prophet ﷺ. It can happen in one of six ways: the cause, type, amount, manner, time, or place of an act of worship. It’s essential to stick to the sunnah and avoid innovations, no matter how well-intentioned they may be. As the Prophet ﷺ said, “Every innovation is misguidance.”

Q&A 1. Why is it important to purify your heart before seeking knowledge?

• Answer: Purifying your heart is essential because knowledge is like a form of worship, and just as worship requires physical purity, the heart needs to be free from bad intentions and negative traits to truly absorb and retain knowledge.

2. What are some examples of distractions that can hinder a student from focusing on learning?

• Answer: Common distractions today include social media, constant phone usage, and entertainment. Even permissible (halal) distractions can divert your focus from learning if they are excessive.

3. How should a student of knowledge approach their teacher, and why is this relationship compared to that of a patient and a doctor?

• Answer: A student should trust their teacher’s judgment, be humble, and serve their teacher respectfully, just as a patient trusts and follows a doctor’s guidance. This trust is crucial for effective learning, especially at the beginning.

4. What are two key attitudes that can prevent someone from gaining knowledge?

• Answer: Arrogance and bashfulness. Arrogance makes someone think they are too good to learn from others, and bashfulness makes them too shy to ask questions, both of which can impede learning.

5. What does the term “bid’ah” mean, and why is it considered dangerous in religious practices?

• Answer: Bid’ah refers to introducing new practices into religion that were not part of the teachings of the Prophet ﷺ. It is dangerous because it deviates from the established sunnah, and every act of worship must align with the Prophet’s teachings to be accepted by Allah.

6. What are the two key conditions for an action of worship to be accepted?

• Answer: The action must be done sincerely for the sake of Allah, and it must be in accordance with the sunnah of the Prophet ﷺ.

7. Can you give an example of a bid’ah related to worship?

• Answer: An example would be celebrating the Prophet’s ﷺ birthday with specific religious rituals, which was not practiced by the Prophet or his companions. Although sending salawat is good, creating new celebrations around it is a bid’ah.

8. How does the concept of bid’ah apply to the cause, type, amount, manner, time, and place of worship?

• Answers:
• Cause: Doing an act of worship for a reason not prescribed by the sunnah (e.g., praying for a specific cause not taught by the Prophet ﷺ).
• Type: Using an unapproved method or object for worship (e.g., sacrificing an animal not allowed for sacrifice).
• Amount: Changing the prescribed number of times an act is done (e.g., washing limbs five times in wudu instead of three).
• Manner: Performing an act of worship in a way that deviates from the sunnah (e.g., reversing the steps of wudu).
• Time: Performing worship at a time that’s not prescribed (e.g., making the Eid sacrifice before prayer).
• Place: Doing worship in a place not recommended (e.g., performing i’tikaf at home instead of the mosque).

9. Why is it important to avoid focusing on controversial issues early in your journey of learning?

• Answer: Focusing on controversies too early can confuse a student and divert them from mastering the foundational knowledge that is essential for deeper understanding later. It’s important to first gain a strong base in clear, undisputed matters before engaging in complex debates.

10. How does adhering to the sunnah help prevent bid’ah?

• Answer: Adhering to the sunnah ensures that our practices align with the teachings of the Prophet ﷺ, leaving no room for unnecessary or unapproved innovations in worship, thus protecting the integrity of our religious practices.

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