Amid claims and counterclaims about the definition and prevalence of antisemitism and Islamophobia, experts say discussing them in the same frame can ‘generate allyship’

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Rates of antisemitism and Islamophobia in Australia have risen sharply since 7 October 2023, according to almost every source that has tracked incidents or surveyed attitudes.

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[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.

A beautifully-illustrated account of the Middle Eastern influence on Europe’s great buildings

From Cairo to Istanbul, the ancient cities of the eastern Mediterranean tell a story of conquest, trade and coexistence written in stone. Jerusalem’s seventh-century Dome of the Rock and its surroundings are dotted with recycled Persian, Greek, Hasmonean and Roman stonework, along with choice fragments from churches. In Damascus, the eighth-century Umayyad Mosque features intricately carved capitals from a Roman temple and relics of St John the Baptist transferred from the church it replaced. The cross-pollination extended from design and materials to people – the shimmering gold mosaics that cover the interiors of both buildings are attributed to the Byzantine master craftsmen whose forerunners decorated the churches of Constantinople and Ravenna.

This sun-drenched historical patchwork could seem a long way from the gloom of early medieval Europe. But in Islamesque, cultural historian Diana Darke sets out to show Islamic art’s influence on Europe’s Romanesque monasteries, churches and castles, via a very similar story of surprising borrowings and occasional thefts. It is a companion to Darke’s previous book, Stealing from the Saracens, which argued that European masterpieces from Notre-Dame to St Paul’s took inspiration from the Muslim world, and whose eye-catching examples included Big Ben’s resemblance to the 11th-century minaret of the Great Mosque of Aleppo.

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ASA acts on poster campaign by Wahed, urging people to join a ‘money revolution’, after receiving 75 complaints

The UK’s advertising watchdog has banned a campaign by an online investment company predominantly targeting Muslims that featured images of euros and US dollars and the words “The United States of America” in flames alongside a call to “join the money revolution”.

Wahed Invest Ltd, an online investment platform, ran six posters on various Transport for London (TfL) services, including the London Underground and on buses, last September and October.

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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.

Tiny but ancient community fears for its existence as Israel’s genocidal violence rages on.

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.

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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.

The new allegation in Islamophobic discourse is that even Muslims who appear ‘well-integrated’ hate the west

Reporting on the rise of anti-Muslim hostility across Europe means repeatedly hearing generalisations about Europe’s 25 million Muslims. We are – all of us – too religious, easily drawn to extremism and terrorism, we live in parallel societies and Muslim women, especially those who wear the hijab, are victims of fanatical patriarchal oppression or foot soldiers in a drive to replace indigenous white Europeans.

Again and again, European governments instruct us to integrate: come in, step out of the shadows and join the sunny European mainstream. We should be less “foreign”, more European, adopt “European values” (just which ones is left unclear, but drinking beer and eating pork seem to be among them), get an education and then – and only then – actively participate in the political, economic and social life of our “host societies” which, according to Hungary’s Viktor Orbán, are purely Christian.

Shada Islam is a Brussels-based commentator on EU affairs. She runs New Horizons project, a strategy, analysis and advisory company

Do you have an opinion on the issues raised in this article? If you would like to submit a response of up to 300 words by email to be considered for publication in our letters section, please click here.

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We talk to Tony Greenstein, who faces trial in the UK for tweets supporting resistance, we hear from an emergency doctor in Gaza, look at media whitewashing of Syria and more.

Five Palestinian newborns die of hypothermia under Israeli siege.

Propaganda costs us our lives.

With firms such as Makani and Boycat, founders answer a growing demand: help their users support Palestinians

Amany Killawi made a breakup playlist every time she was dumped, three in all. The playlists, which feature songs such as Gotye’s Somebody That I Used to Know and Apologize by OneRepublic, would make good soundtracks to romantic splits, but that’s not what they were. The playlists came together after Killawi was told by three different banks and payment processors they would no longer work with LaunchGood, the crowdfunding platform for the Muslim community she co-founded.

Stripe said it was restricting its work in the crowdfunding space after five years of working with LaunchGood. Stripe also told the company it didn’t want to do any more international humanitarian work – a prerequisite for a crowdfunding platform that caters to the Muslim community. Another bank told the company there were too many Muslim and Arabic names and figuring out if those names belonged to sanctioned individuals was difficult.

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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.