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Shaykh Saleem Dhorat

Udhiyah (Qurbani)

Udhiyah (Qurbani)

By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum

Virtues of Udhiyah

• Udhiyah is a practice commanded by Allah ta‘ala:

..So turn in prayer towards your Rabb and sacrifice (animals). (108:2)

• The son of Adam does not carry out on Yawmun-Nahr (10th Dhul- Hijjah) a deed more beloved to Allah than the animal sacrifice. The sacrificed animal shall come on the Day of Judgement with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah ta‘ala before the blood reaches the ground. Therefore, sacrifice with an open and happy heart. (At-Tirmidhi)

On Whom is Udhiyah Wajib?

• Udhiyah is wajib on every Muslim who is of sound mind, mature (who has reached the age of puberty), muqim (i.e. he is not a Shar‘i traveller) and possesses the amount of fifty two and half tolas of silver (612.36 grams) or wealth equivalent to that value which is in excess of one’s asli (basic) needs. It is not necessary that this amount be in one’s possession for a complete lunar year. It’s possession during the three days of udhiyah will make udhiyah obligatory. Udhiyah is not incumbent on a child or an insane person whether they own wealth equivalent to the amount above or not, nor is it wajib upon their guardians to perform it on their behalf. Similarly, it is not wajib on a Shar‘i traveller.

Note: A Shar‘i traveller is he who goes on a journey with an intention of travelling forty eight miles. He will be regarded a Shar‘i traveller as soon as he goes out of his town.

• It is also highly virtuous for one on whom udhiyah is not wajib to offer sacrifice for the Pleasure of Allah ta‘ala. He will be eligible for all the reward mentioned in the Ahadith.

• During the days of udhiyah, sadaqah (charity) cannot compensate for udhiyah nor fulfil the wajib. Udhiyah is a unique ‘ibadah. Just as zakah cannot compensate for hajj, or sawm (fasting) cannot compensate for salah, similarly sadaqah cannot compensate for udhiyah. However, if the days of udhiyah had passed and the udhiyah was not offered due to not knowing, negligence or for some other valid reason, then it becomes wajib to give in sadaqah the price of udhiyah animal or the animal itself to the poor.

• If a traveller returned home or a person acquired the required wealth on the 12th of Dhul-Hijjah before sunset, it will be wajib upon him to perform udhiyah.

• A traveller who makes intention of staying at a certain place for fifteen days or more, no longer remains a traveller. He must offer udhiyah if he possesses the prescribed amount.

Days of Udhiyah

• The days of udhiyah are the tenth, eleventh and twelfth of Dhul-Hijjah. The first day is better than the second, and the second better than the last.

Time for Udhiyah

• In towns and cities where Jumu‘ah and ‘Id are performed, the time for udhiyah is from after the ‘Id salah until before sunset of 12th Dhul Hijjah. If the udhiyah has been offered before the ‘Id salah, it will have to be repeated.

• It is permissible, but not preferable to perform udhiyah at night.

The Udhiyah Animal

• It is permissible to offer in sacrifice a goat or she-goat, sheep of all kinds, cow, bull, buffalo or camel.

• It is necessary that the goat is one (full) year old, whether male or female. A cow, bull or buffalo will have to be two years old, and a camel five years. Animals that are younger are not suitable for udhiyah.

• A sheep (of any kind) not less than six months old, so strong and fat that it appears to be one year old will suffice for udhiyah, otherwise it will have to be one (full) year old.

• A cow, bull, buffalo or camel will suffice for seven persons provided no one’s share is less than one seventh and the niyyah (intention) of all partners is to attain thawab (for udhiyah), and not merely to obtain meat.

• The udhiyah of only one person can be performed from a goat, sheep or ram.

• If an animal seller says that the animal has reached the required age, and outwardly there is no sign to disprove it, then it is permissible to rely on his statement.

• Animals that are castrated can be used for udhiyah. In fact, this type of animal is preferable.

• The following cannot be used for udhiyah:

-Animals that are blind, one-eyed or has lost one-third or more of its eyesight.

-Animals that have lost a third of the ear or the tail. Similarly, the animal which has no ear from its very birth.

-An animal whose horn has been broken off from the root.

-An animal which has one leg lame to the extent that it walks on three legs only and is unable to use the fourth leg.

-An animal so lean and thin that its bones have no marrow.

-An animal so weak that it cannot walk to the place of slaughtering on its own.

-An animal completely toothless or one that has lost most of its teeth.

• It is virtuous to purchase the animal for udhiyah a few days prior to slaughtering and care must be taken in feeding and nursing it.

Method of Sacrifice

• It is more virtuous to slaughter the animal with one’s own hands. If one does not know how to slaughter, it is preferred that he remain present while someone else is sacrificing the animal. It is not necessary to make the niyyah (intention) of udhiyah with the tongue, however it is necessary to say the Name of Allah, preferably Bismillahi Allahu Akbar when slaughtering.

• Use a sharp knife and slaughter the animal quickly so that it does not suffer.

• Do not sharpen the knife in front of the animal.

• After slaughtering, do not skin the animal before it becomes completely cold.

• Do not slaughter one animal in the presence of another.

• It is mustahabb (desirable) for the one intending to offer udhiyah to refrain from cutting hair or clipping nails from 1st Dhul-Hijjah until one’s udhiyah animal is sacrificed.

The Udhiyah Meat and Skin

• It is impermissible to sell the meat or skin of the udhiyah animal. However, they may be given away in charity or as a gift.

• It is permissible to eat the udhiyah meat. It can also be distributed to relatives and friends whether wealthy or poor, muslims or non-muslims. It is better to divide it into three parts. One for the family, one for relatives and friends and one for the poor and needy.

• The skin of the udhiyah animal can be kept for personal use, e.g. using it as a prayer-mat, water bag etc.

• If the meat or skin of the udhiyah animal is sold, then it is wajib to give that amount in sadaqah to the poor (i.e. those who are eligible for zakah).

• It is not permissible to give the meat, skin, fat, etc. of the sacrificed animal to the butcher as his wages.

• The meat of the animal slaughtered by partners should be shared by weight and not by estimation.

• The rope, cover, etc. of the animal should be given away as sadaqah.

Udhiyah on Behalf of the Deceased

If one has been favoured by Allah ta‘ala with wealth, then he should also perform udhiyah on behalf of Rasulullah sallallahu ‘alayhi wa sallam, the Ambiya ‘alayhis salam, the Sahabah radhiyallahu ‘anhum, the Ummah, and for his own living or deceased relatives, friends, mashayikh and teachers who have conveyed to him Dini knowledge.

One should always remember our Beloved Nabi sallallahu ‘alayhi wa sallam and perform udhiyah on his behalf. Sayyiduna ‘Ali radhiyallahu ‘anhu sacri?ced two rams for udhiyah; one on behalf of Rasulullah sallallahu ‘alayhi wa sallam and one for himself, and said, ‘Rasulullah sallallahu ‘alayhi wa sallam ordered me to offer udhiyah on his behalf, therefore I will always do so (for as long as I remain alive).’ (Al-Hakim)

Our Beloved Nabi sallallahu ‘alayhi wa sallam himself performed udhiyah on behalf of his ummah. Sayyiduna Abu Talhah radhiyallahu ‘anhu has related that Rasulullah sallallahu ‘alayhi wa sallam sacrificed one ram and while sacrificing the other he said, “This is on behalf of every one of my Ummah who believed in me and testified (to my prophethood).” (At-Tabarani)

It is a matter for deep thought and consideration that Rasulullah sallallahu ‘alayhi wa sallam kept his Ummah in his mind while offering the sacrifice; hence it would be inappropriate for the Ummah not to remember him and offer udhiyah on his behalf.

© Islamic Da’wah Academy

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Shaykh Saleem Dhorat

Hajj – a Lesson in Submission

By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum

On 6th Dhul Hijjah 1426 after the jumu‘ah salah, we arrived at Dhul-Hulayfah, outside Madinah, and made preparations to enter into ihram. Dhul-Hulayfah was chosen because it is where Rasulullah sallallahu ‘alayhi wasallam and his Companions radhiyallahu ‘anhum had entered the state of ihram. It was our desire to begin the hajj by observing this sunnah of Rasulullah sallallahu ‘alayhi wasallam. The thought persisted in my mind that the Beloved of Allah sallallahu ‘alayhi wasallam performed only one hajj during his lifetime, and Allah ta‘ala had chosen this place for him to enter into ihram. Thus, there could not have been a better place for this act.

After making all the preparations, attired in only two sheets, we performed two raka‘at, made the intention for hajj and recited the talbiyah:

Labbayk, allahumma labbayk. Labbayk, la sharika-laka labbayk. Innal-hamda wan-ni‘mata laka wal-mulk. La sharika-lak.

Here I am (at Your service), O Allah, here I am. Here I am, no partner do You have, here I am. Truly, the Praise and the Favour is Yours, and the Sovereignty. No partner do You have. (Al-Bukhari)

It is impossible to express how I felt at that moment. Tears trickled down my cheeks wetting my beard. In my mind echoed the thought: ‘You are so careless regarding the Din of Allah ta‘ala. You are not worthy of being invited by Allah ta‘ala to His Blessed House. How Merciful and Kind is your Creator that despite all your negligence and shortcomings, He has listed you amongst the hujjaj of 1426.’

We were now in the state of ihram and many things had now become prohibited, including the use of ‘itr (perfume) and covering the head, both of which are sunnah at other times.

On 8th Dhul Hijjah, we arrived in Mina. According to the sunnah practice, we were to spend the whole day and perform all our salah there. On this day, being present in the Haram for us pilgrims was less rewarding than remaining in Mina.

On the next day, 9th Dhul Hijjah, we moved to ‘Arafah. Those who performed the Zuhr salah in Masjid Namirah behind the Imam of hajj combined the ‘Asr salah with it before its prescribed time. We remained in ‘Arafah until sunset, after which we left, delaying the Maghrib salah until we combined it with the ‘Isha salah in Muzdalifah, as this is the sunnah of Nabi sallallahu ‘alayhi wasallam.

I came across hundreds of hujjaj from all walks of life, young and old, men and women, and masha’allah, not a single person questioned any of the above. Each individual carried out what had been commanded without raising any objection whatsoever. No one was concerned that covering the head and applying perfume, both prophetic practices, were forbidden. No remarks were to be heard regarding the reward of salah in the Haram during the stay in Mina. The performance of ‘Asr salah in ‘Arafah before its appointed time did not raise any questions, nor did delaying the Maghrib salah. Every single haji was an embodiment of Islam, submitting his/her will to the Will of the Creator, unquestioningly carrying out all the Commands of Allah ta‘ala.

Alhamdulillah, throughout my journey, amidst the thousands of hujjaj who had come from all corners of the world, I witnessed nothing but Islam i.e. submission to the Will and Command of Allah ta‘ala. This made me think that the greatest lesson of hajj is that Allah ta‘ala is telling His bondsmen: ‘If you are able to submit totally to my commands without any hesitation during these five days, surely you have the ability to do the same after hajj. Islam is not difficult, as long as you resolve to follow it.’

Once this lesson has been learnt, the haji resolves to submit himself to his Creator. By pelting the Jamarat and sacrificing an animal he practically begins his battle against those two things that prevent a person from fully submitting to Allah ta‘ala: Shaytan and the nafs. The act of pelting is an open declaration of enmity towards Shaytan, whilst sacrificing an animal is a vow to sacrifice the desires of the nafs. Once these two, Shaytan and the nafs, are under control, submission is no longer difficult. Allah ta‘ala and His Rasul sallallahu ‘alayhi wasallam have warned us against both these obstacles:

O believers, enter into Islam completely and do not follow the footsteps of Shaytan; surely, he is your open enemy. (2:208)

As for the one who feared to stand before his Rabb and restrained his nafs from (evil) desire, Jannah will be his abode. (79:40-41)

The clever one is he who subjugates his nafs and works for what is to come after death… (At-Tirmidhi)

If the haji returns with a resolution to submit wholeheartedly to his Creator, then definitely his life will change. And this change is a sign that he has performed al-hajjul-mabrur (accepted hajj) and the reward for al-hajjul-mabrur is nothing other than Jannah.

Taken  from ‘Inspirations’ (Volume 1) published by Islamic Da’wah Academy

© Islamic Da’wah Academy

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Current Affairs articles

Three Electoral Commitments Every Muslim Should Make


21st Dhul-Hijjah 1445 AH ~ Thursday 27th June 2024     
Like the rest of the country, the UK’s Muslim community is also gearing up to vote on Thursday 4th July 2024. The political parties have been campaigning in earnest for some time, outlining their manifestos and stressing their commitments to the nation. During the days preceding polling day, Britain’s Muslims should be asking themselves what commitments they have made when it comes to casting their votes. Below is an article by Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum, containing valuable advice for the Muslim voter. 

Three Electoral Commitments Every Muslim Should Make

By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum   

Reaping the Benefits of Progress Allah ta‘ala has placed the desire for progress, and the spirit of mutual competitiveness that accompanies it, into the very nature of man. It is natural for individuals and communities to strive to better themselves and achieve progress. As Muslims, we should open the pages of history to discover those factors which make a nation progressive and prosperous and adopt them, as long as they are consistent with the teachings of our Din. As a result, we too will reap the benefits of progress, insha’allah.Our study should commence with trying to ascertain the secret behind the success of the noble Sahabah radhiyallahu ‘anhum, for they are the ideal role models of a community that attracted success in its every endeavour. A thoughtful investigation will reveal three prominent qualities which can be attributed to their success. In this election season, every Muslim should commit him/herself to observing these three principles, regardless of their preferred party, in order to secure success and achievement, both on a personal and communal level.

Taqwa Abstention from sins is the essence of taqwa and through it Allah ta‘ala has promised relief from every difficulty. The Sahabah radhiyallahu ‘anhum shunned all disobedience to Allah ta‘ala; they neither had a habit of sinning nor were they inclined towards sins.In dealing with the election issue, we must not say or do anything that displeases Allah ta‘ala. Of all the sins to beware of, backbiting and slander are major sins which are a particular threat at such times. One inclined towards a particular party should not backbite or slander a supporter of another party, for in doing so the requirements of taqwa will be compromised; and Divine assistance and blessings cannot be expected in the absence of taqwa.

Ikhlas Every decision taken by the Sahabah radhiyallahu ‘anhum was only for the Pleasure of Allah ta‘ala. Whether standing for election, supporting a party or voting, a Muslim must be pure in his intentions. This intention should be to elect the candidate who will best serve humanity in general, including the Muslim community. If a Muslim has sincerity then his vote will go to the right candidate, for he will expend his energies in finding out who is the best candidate.

Unity Unity is a key factor for the success of any nation; a truly united community can withstand any competition. Individuals should have the courtesy of mutual respect despite their political rivalries. Sadly, the Muslim community is a divided one. Every individual has the right to his own opinion and his own preference, within Dini boundaries; but our mutual differences often transform into malice and enmity towards each other. We go to extremes: if we like something in a particular person, we praise him to the extreme, whereas if we disagree with someone on one issue, we become blind to all the good qualities he possesses. Our dealings are but a faint shadow of the Islamic concept of brotherhood, taught to us by our Beloved Nabi sallallahu ‘alayhi wasallam. True brotherhood demands that whatever our political stripe, we should be able to sit at a table and sacrifice our political allegiances for the sake of Allah ta‘ala and agree to support the candidate who is best for not only the Muslims, but all communities in general. All that is needed to achieve unity is a little sacrifice and the willingness to swallow one’s pride. We should be willing to marginalise our differences in order to progress in a common direction.It may be a good idea for the Muslims of each constituency to unite on a single platform and form a committee which is responsible for recommending the best candidate to Muslim voters. In this way, political parties will try to persuade such committees and as a result, seriously consider the needs of the Muslim community. May Allah ta‘ala grant us all the longing to strive for taqwa, ikhlas and unity. Amin.

Important Points
Every Muslim should keep the following points in mind:
1.    In all circumstances hold fast to taqwa, ikhlas and unity.
2.    The vote is very important. It is a means of electing the person most beneficial for the community and our country.
3.    Voting is a big responsibility. Not voting or voting incorrectly will give authority to the wrong person.
4.    The best candidate deserves our vote.
5.    We should become politically aware.
6.    We should read every party’s manifesto.
7.    We should study party policies and also refer to sincere people in our communities, who possess political acumen.
8.    We should find out which party offers us the best in all spheres of life: education, housing, health, social issues, foreign policy etc. Deciding on a party by just looking at one issue does not constitute farsightedness.
9.    We should think rationally and not make judgements based on emotions.
10. Finally, we should make du‘a to Allah ta‘ala, asking Him to enable us to make the right choice and that He grants success to those who will serve the country and its citizens without any prejudice or wrong. May Allah ta‘ala grant us all success and progress with khayr and barakah. Amin. 
Taken from Riyadul Jannah, Vol. 26 No. 4, Apr 2017 © Islamic Da’wah Academy 

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Current Affairs articles

Al-Aqsa Reflections II

Hafidh Farhaan Jamadar, Ramadhan 1445/2024

Al Aqsa Reflections 4

Today, we had the opportunity to visit Aqbad Jabal refugee camp, which houses a large collection of families that were displaced in 1948. These people are essentially refugees in their own country. Although they are living in formal dwellings, they remain in a condition of need for food aid and have limited opportunities to earn a livelihood. We distributed food packs including non-perishable items such as oil, flour, rice, beans etc. Some of the young boys also received football shirts which they were overjoyed with.

We also went to a hospital on Mount Olive which is primarily funded by the Kuwaiti government. We met cancer patients from Gaza who have been relocated here to receive chemotherapy treatment, before the war. They are currently in a situation along with their caregivers, where they cannot return home and they remain in temporary accommodation in a nearby hotel. They told us about how their homes have been destroyed, which has meant that their families have been relocated multiple times from place to place. Now they have no homes to return to, making up a small fraction of the over 2 million people that have been displaced.

Finally, we travelled towards the Dead Sea which has significance due to the story of the Prophet Lut (AS). It was also close to the place where Musa (AS) ended up on his way back from Egypt towards Al-Quds, as he did not make it to Al-Aqsa. Musa (AS) is the prophet whose name is mentioned the most by Allah in the Qur’an. Another place we were most fortunate to visit was the place of ascension of Isa (AS). Both of these noble and great Prophets of Allah were sent to Bani Isra’il, but unfortunately they are either not held in high regard or disregarded completely by their tribe.

Reflections:

1. Give charity with your own hands. Many of us in the developed world are so blessed that even our obligatory charity, zakah, is simply given to charities who take on the responsibility of distribution. There is a special feeling of doing it yourself. Aside from the aspect of reward, it is a humbling experience. It gives you a chance to connect with those that are less fortunate and realise the importance of giving sadqah for the sake of Allah.

2. We will probably never know a time where we lose everything we have, it is a reality for the people of Gaza right now. Do whatever you can to support them from your homes in the Western world. But more than anything, come here and speak to the people of Palestine and Al-Quds. Many people outside of Gaza have family there. Alhamdulillah some of them even have avenues of supplying aid, so come and play your part.

3. Despite what you may do for your people, whether it be family, friends or colleagues, you may not always be appreciated. What you do is nothing compared to what the noble prophets Isa and Musa (AS) did for the Bani Isra’il. The lesson is to do everything for the sake of Allah and expect nothing from anyone else, it is Allah who will elevate your status in the hereafter.

The believed place of ascension of Isa (AS) to the heavens

Al Aqsa Reflections 5
Sister Abeer is a Palestinian sister who lives in the Old City, working as an archaeologist but also leading a charity supporting poor families in the old city. She gave us a tour of the old city, sharing with us intimate stories relating to the brutal occupation and providing us with an insight that can only be attained by connecting with the locals.
We heard countless stories which underline the cruel nature of the occupation and the strategy of the settlers to destroy the morale and societal fabric of the Palestinians living in Jerusalem, particularly the old city. It is common for settlers to barge into peoples’ homes in an attempt to force them out of their houses. This highlights how colonialism is happening on both a micro level as well as a state wide macro level. Settlers and the Israeli police physically assault Palestinians with zero repercussions. In the streets, I have seen with my own eyes regular civilians carrying automatic assault rifles designed to kill multiple targets within a matter of seconds. Is this normal? Is this what the West stands by? Is this really done in the name of Bani Isra’il?
The most shocking story we heard was of a woman who returned to her home after a few days away to find that settlers had invaded her home. They refused to leave and she had no intention of giving up the house to them. As a result, up until her death she lived 30 years of her life alongside settlers in her own home, sharing her kitchen and bathroom. They argued every single day, but this was the sacrifice she made for her land, her people and her religion. Another story which almost brought me to tears… a Palestinian family had their water, electricity and all supplies cut off. In the middle of the night the entry to their house was blocked using rocks and cement. They were literally buried alive in their own home. Fortunately, the neighbour realised and was able to help them. Otherwise, what a tragedy that would have been. Is this humanity?
Despite the struggles that they face, the Palestinian people Muslim and Christians alike, are the most generous people that I have ever met in my life. I have lost count now of how many times vendors have refused to take money from me after purchasing something. I’ve had the same experience with Christian business owners. The same experience with children under the age of 10 years old. Their generosity and sense of giving is not something that is taught, it is in their blood. When they say they don’t want anything of this world, they mean it with all of their being. How can you defeat such a people?


Reflections

1. To put it simply, I have never witnessed first hand a community such as the settlers who have come to Palestine. The lengths that they go to just to harm the Palestinians are beyond belief. This level of oppression has to be challenged by all of us, in every capacity that we can.

2. Keep smiling. The Palestinians are always smiling, even though they live in such a situation. It is their way of showing their oppressors that they will never be broken, and showing their Lord that they are grateful for whatever they have.

3. Give to your family, your community, your colleagues, strangers, everyone. Giving does not decrease from one’s own wealth. By giving one can achieve true fulfilment and endless bounty from their Lord.

The Church of the Holy Sepulchre, the most holy site for Christians around the world

Al Aqsa Reflections 6
The 27th night of Ramadhan is a special occasion in Masjid Al-Aqsa. People travel far and wide from all over Palestine, flocking to the third holiest site in Islam. For many of these people, it is the only opportunity that they have during the year to visit Al-Aqsa. Estimates suggest that around 250,000 people visited Al-Aqsa during Laylatul Qadr, but it is difficult to know how accurate these estimates are. Those who have been present in previous years suggest that the number is lower this year, though you would not have thought it when seeing that every available space in the entire compound was being prayed upon.
In terms of the time period that people remained in the compound, it was essentially from Fajr on the 26th day of Ramadhan (which was also the day of Jumu’ah) until Fajr on the 27th day of Ramadhan. What is interesting is that the crowd after each of these fajr salaahs was bigger than any other I had seen during my time in Al-Aqsa. After fajr salaah had finished, the area between Masjid Qibli and Dome of the Rock was so packed that there was not a single space where the ground could be seen from overhead. The energy was electric and infectious. The crowd chantedبروح بدم نفيدك يا اقصىThis translates to: We will sacrifice our soul and our blood for you O Aqsa. Note, there was no violence or aggression and no Israeli soldiers were present within the confines of the compound, as they remained on the perimeters at the entry gates. Unsurprisingly, they had to display some element of force. On both nights, a drone was sent to the area between Al-Aqsa and Dome of the Rock. The drone was used to drop tear gas onto the crowd. It was my first experience of this, and it really does sting the eyes and nose, makes you cough and burns your skin. One can only imagine what is dropped from the skies in combat zones.


Reflections:

1. You have to experience 27th night in Al-Aqsa. Though I am against the idea of visiting Al-Aqsa in general as a ‘bucket list trip’, being here on the 27th night should definitely be on that list.

2. Tear gas may not kill, but it is nasty.

3. Regardless of the threat, every Palestinian is ready to lay down their life for Al-Aqsa. This explains why their country may be occupied, but Al-Aqsa still firmly belongs to the Muslims.

A view of the Al-Aqsa compound from overhead on the 27th night of Ramadhan
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Current Affairs articles

Al-Aqsa Reflections

Al Aqsa Reflections 1

Hafidh Farhaan Jamadar, Ramadhan 1445/2024

Having arrived in Jerusalem last night, there are a number of perspectives I could start with. From the stories of the prophets mentioned in the Qur’an, and also those in the Bible and Torah, there are a plethora of prophets who have walked on this blessed land. Ibrahim (Abraham), Musa (Moses), Isa (Jesus), Zakariyya (Zachariah), Yaqub (Jacob), Yusuf (Joseph) and the list goes on. Despite the magnanimity of these chosen men from our past, who each have their own unique story and contribution to mankind, it is the story of a woman that has me most awestruck.
She is none other than Maryam (Mary), daughter of Imran and Hanna, the only woman to be mentioned by name in the Qur’an. Today we were able to catch a glimpse into her private chamber in Al-Aqsa. Her mother Hanna had promised to offer her child to the services of the Temple when she was still expecting. The custom of the time meant that this would only have been done for a male child. Nonetheless, despite her disappointment, Hanna fulfilled her promise and sent Maryam to Al-Aqsa where it was decided that her maternal uncle Prophet Zachariah would be her custodian.
Zakariyya, who had reached old age, was the only person with a key to the chamber of Maryam. The Qur’an relates how he would be shocked by what he would often find therein. Maryam’s devotion to Allah and connection with the Almighty was unmatched. She would be blessed with sustenance, such as fruits which were out of season, which could only have been through divine ordinance.
When she was of the age of 17, she was visited by the Angel Jibreel (Gabriel), who gave her glad tidings of a son. Maryam enquired how this could be so, since she had never had relation with a man. But as Allah had provided sustenance for her without the apparent necessary means, He had also chosen a special woman to carry a special child without the need for a father.
Maryam’s shyness led her to leave Al-Aqsa for the birth of her baby, and retreat to solitude in Bethlehem. Upon her return to Al-Aqsa with her son, she was immediately targeted with the most heinous accusation for a chaste women. In response to this, Maryam was ordered to remain silent by Allah, and she simply pointed at her child. Here Isa, the boy born of a miraculous birth, was given his first miracle. A child of a mere few earthly days said ‘Indeed, I am the servant of Allah. He has given me the book and made me a messenger.’


Reflections:

1. Sometimes we plan and we think that a thing is good for us. Then, reality plays out in contrast to what we planned and we may perceive this negatively. However, just as Hanna’s disappointment at the birth of a daughter was actually the birth of probably the greatest woman who has ever lived, it may be that our disappointments are soon replaced by something which is far better than that which we had planned for ourselves.

2. As for the divine sustenance which Maryam was receiving in her chamber, Muslims believe that each iota of sustenance, whether it be food, drink, wealth, family or emotion, is allocated by Allah. Instead of worrying about things that are beyond our control, we should focus on working hard to attain that which is good for us in this life and the hereafter, alongside recognising that Allah is the sole sustainer by asking from Him alone.

3. Finally, when we are accused of that which we have not done or labelled with tags that are false or inaccurate, is it always necessary for us to respond? Especially when we know that our response will have no bearing on the opposite party, regardless of how eloquent it is or how much it is supported by evidence. Sometimes it is better for the eventual outcome to do the talking. This is why we still talk about Isa (Jesus) and Maryam (Mary) to this day, peace and salutations be upon them both.

A look into the private chamber or Maryam (AS) within Al-Aqsa

Al-Aqsa Reflections 2
Today we had the opportunity to travel outside Jerusalem and visit areas of the West Bank such as Hebron.
My immediate thought is that the people living here are severely disadvantaged and in an extremely difficult situation compared to our brothers and sisters in Jerusalem. The people of Jerusalem benefit from the external visitors, who are able to contribute economically but also socially by contributing to an energy which includes love, solidarity and unity. On the other hand, the economic opportunities are few and far between in the West Bank. Many tourists are discouraged from visiting due to the surveillance and checkpoints. I heard stories of many Palestinian women having to give birth at the checkpoints due to the excessive and unnecessary delays at the checkpoints when trying to access hospitals.
We were invited to visit a centre facilitating for disabled people, which was a real eye opener. The smallest of blessings which Allah has bestowed us with and which we have never been grateful for, is a blessing that they they have never experienced. Further exploring the local areas in the West Bank exposed the scarceness of opportunity here. The desperate situation of the youth means that they may never be exposed to even a fractional percentage of the opportunities that we have as Muslims in the West. Their deteriorating situation over the decades, which has been implemented by design, leaves them with nothing but the pride of their homeland, resentment towards their occupier and hope in the mercy of their Lord the Almighty.
Masjid Ibrahim, the resting place of the Prophet Ibrahim (AS) is located in Hebron in the West Bank. How great must a man have been that Allah honoured him by guaranteeing that each practising person of the Ummah will send salutations upon Ibrahim (AS) and his family multiple times during every salah daily. His life of courage and determination was encapsulated by the myriad of sacrifices that he made for the sake of Allah.


Reflections:1.

Our brothers and sisters in humanity and in Islam need us, more so in the areas of Palestine that have suffered and continue to suffer the most. As Muslims we may regularly travel to our countries of origin, chase temporary luxury in places like Dubai or spend lavishly to sit on white sand beaches. The reality is that we must visit Palestine and contribute with all we have wholeheartedly.

2. We don’t know what it means to be grateful, we will probably never be in a situation which truly tests our gratitude. The smallest glimpse is when we fast between fajr and sunset and feel a little hunger or thirst, despite knowing that a banquet awaits us at iftaar. If there is anything that I would like to take away from today, it is to be grateful to Allahوان شكرتم لازيدنّكم And if you are grateful, I will give you more…

3. What made Ibrahim (AS) so great? Why is he known as khaleel-Allah, the friend of Allah? What did he do in his life to attain such a level, that even today the 3 major religions of the world are known collectively using his name? In short, he was willing to sacrifice at every turn, on the command of his Lord, even when it made zero logical sense. He went against his father and his tribe, he was thrown into a fire for angering the king and he even took a knife to sacrifice his own beloved son. To free ourselves from the shackles of mediocrity, we too must sacrifice.

The rehabilitation centre for people suffering with disabilities in Hebron

Al-Aqsa Reflections 3
On the third day of reflection, I would like to take the time to focus on Al-Aqsa, the primary destination of this entire journey. It is the first qibla, the second masjid to ever be built and the third holiest site in Islam.
The first point to discuss, is what exactly constitutes Masjid Al Aqsa? Is it the dome of the rock? Is it Masjid Qibli where all salah take place? Or is it something else, maybe hidden underground? In short, the entire compound which is demarcated by the unmistakeable stone walls is Masjid Al Aqsa. According to our beloved Nabi Muhammad (SAW), there is not the area of a single hand span within Al-Aqsa except that a Prophet prayed in it or an angel stood on it. Just doing ziyarah of all the different monuments and significant landmarks within Al-Aqsa requires several days, such is its rich history and deep connection with all of the Prophets of Allah.
The people who safeguard Al-Aqsa, the Palestinian people, are a people who have truly been blessed with unique qualities by Allah. They express themselves with a warmth that is seldom found in any other corner of the Earth. Their love for Al-Aqsa is undeniable and unshakable, to even say that they would be willing to sacrifice themselves for the protection of this sacred place would be a disservice. It is much much more than that. For centuries, they have hosted travellers here from all over the world, offering a level of hospitality that is unmatched. Their energy is infectious and their deep rooted love for their homeland simply cannot be expressed in words.
One of the most unique things about Masjid Al-Aqsa, particularly in Ramadhan during the time of my visit, is the family atmosphere that buzzes throughout the Al-Aqsa compound and the city of Jerusalem. The sight of thousands of families gathering between Asar and Maghrib for iftaar is breathtaking, it demonstrates the fact that Al-Aqsa is their home more than their places of residence. Since I have been here, I have not seen or heard a single instance of gentle rebuke within the compound, let alone harsh admonishment. Every day without fail, we have been invited for iftaar by the locals. This leaves us feeling in a deficit, having taken so much when we imagined we were coming here to give.


Reflections 1.

There is no place like Masjid Al-Aqsa. This is the place where all the Prophets gathered and were led in salah by our beloved Muhammad (SAW). One who has love for Al-Aqsa will be loved in return multiple times over, and the one who disregards it is not needed by it, though he remains in need of it. It is our job to protect Al-Aqsa and when the Muslims return to the Qur’an and Sunnah, Al-Aqsa will be free.

2. Our Palestinian brothers and sisters have sacrificed everything that they have for centuries, for the love of Al-Aqsa and their homeland. You will not find a Palestinian home without a physical symbol related to Al-Aqsa. It is our duty to support them with whatever we have and benefit from the goodness and knowledge which they are so willing to give us.

3. If there is anything we can learn from our Palestinian brothers and sisters, it is to love one another as brothers and sisters in faith. If we cannot look each other in the eye and resolve petty disagreements, how could we ever stand shoulder to shoulder on the frontline to protect the borders of Islam, just as they have done and are doing to this very day.

Families making iftaar together around the dome of the rock, the central point of the Al-Aqsa compound
Categories
Muslim men Muslim women

12 Levels of Friendship

Did you know that in Arabic, there are 12 levels of friendship? 

For every level of friendship, there is an Arabic word to describe it. From Siddique to Khaleel, it is rare to find all 12 levels of friendship in one person.

1. Siddique (صديق) – a true friend; someone who doesn’t befriend you for an ulterior motive. The word “Siddique” is commonly translated as truth, so honesty and loyalty is at the core of this friendship.

2. 𝘼𝙣𝙚𝙚𝙨 (أنيس) – someone with whom you’re really comfortable and familiar with.

3. 𝙕𝙖𝙢𝙚𝙚𝙡 (زميل) – someone you have a nodding acquaintance with.

4. 𝙅𝙖𝙡𝙚𝙚𝙨 (جليس) – someone you’re comfortable sitting with for a period of time.

5. 𝙎𝙖𝙢𝙚𝙚𝙧 (سمير) – someone you have good conversation with them.

6. 𝙎𝙖𝙝𝙞𝙗 (صاحب) – someone who’s concerned for your well-being.

7. 𝙍𝙖𝙛𝙚𝙚𝙦 (رفيق) – someone you can depend upon.

8. 𝙆𝙝𝙖𝙡𝙚𝙚𝙡 (خليل) – an intimate friend; someone whose presence makes you happy.

9. 𝙉𝙖𝙟𝙞 (نجي) – a confidant; someone you trust deeply.

10. 𝙉𝙖𝙙𝙚𝙚𝙢 (نديم) – a drinking companion (just tea) that you might call when you’re free.

11. 𝙎𝙖𝙛𝙞 (صفي) – your best friend; someone you’ve chosen over other friends.

12. 𝙌𝙖𝙧𝙚𝙚𝙣 (قرين) – someone who’s inseparable from you; you know how they think (and vice versa).

Which ones do you have?

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Current Affairs articles

Five Questions Raised by the LGBTQ Community (or sometimes by innocent children due to lack of knowledge).

Five Questions Raised by the LGBTQ Community (or sometimes by innocent children due to lack of knowledge) from the lecture of Shaykh Yasir Qadhi, Texas.

1. Why does Allah SWT care if two people love each other, same gender or not?

To answer this we need to look at the Qur’an which explicitly mentions the story of Loot AS and uses the word Fahisha. There is “ijma” unanimous consensus that homosexuality is Haram, nobody ever disagreed with that from the Ummah, past or present.

We must remember anything that Allāh SWT prohibited is not only Haram but usually they are things that are harmful and detrimental for us.

Islam promotes opposite gender unions, via this avenue procreation is possible and family life with children is achieved by this. Even in the animal kingdom, we see naturally, the male is attracted to the female. If someone has same-sexsinner, but tendencies and struggles with this habit, they will be a sinner but it’s once you no longer think it’s Haram and be proud of your sin it leads to kufr/disbelief.

2. Why does it matter if two people sin in private? How does it harm Islam? Why do Imams and Preachers need to keep badgering us about it?

Firstly, let us establish some facts, nobody is knocking down your bedroom and nobody is invading your privacy. Every human is a sinner and those sins done in private still need to be preached against and the masses need to be educated regarding them.

What is an open sin?

Abu Huraira RA: I heard Allah’s Messenger (ﷺ) saying. “All the sins of my followers will be forgiven except those of the Mujahirin (those who disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, then he comes in the morning, and says, ‘O so-and-so, I did such-and-such (evil) deed yesterday,’ though he spent his night screened by his Lord (none knowing about his sin) and in the morning he removes Allah’s screen from himself.” Bukhari

For example, if a person drinks alcohol, takes drugs or watches pornography (all done in private) we still have a moral duty to teach people the harms of these sins. Nowadays, sins are no longer private, due to a lack of modesty people are openly committing sins, sharing them (on social media), and then justifying them, we have “pride” over our sins, excuse the pun!

When you commit a sin and regret it, and show remorse you are in the realm of a sinner. But when you commit a sin and flout it, show off, and share it on social media to the point of justifying it then you are no longer a sinner, it is disbelief (kufr). The sin of LGBTQ is no longer a bedroom sin (maybe 20-30 years ago it was). We now have a whole month dedicated to it and millions are being spent to promote it, hence we will preach against it in public!

3. Why do religious people and Imams only talk about the the topic of LGBTQ? There are so many topics like racism, social injustice, and the broken health system. Is it because religious people love talking about sexuality?

We can answer this charge by saying that every sector talks about morality and sexuality in their own way and we Muslims have our way. Even liberalism speaks about their version of sexuality.

WhatAboutIsm

These sorts of questions come under the notion of WhatAboutIsm, don’t fall for it. This notion means to talk about one issue and not another. For example, a father tells his son to make sure you revise for your GCSE exams and pass. The son replies, don’t worry about my revision/exams, Dad. You just make sure you pay the mortgage and the bills and put food on the table! Naturally, the father will reply, what do your exams have to do with the mortgage?

In the same way, people criticise Imams by saying talk about one topic, not another. We see this a lot with workers from the Charity sector who always talk about Syria and Gaza and it’s only about Syria and Gaza, if an Imam talks about Domestic Violence they will say it’s irrelevant and not important. My short answer there are 52 Khutbahs in a year, one for LGBT, one for Syria/Gaza, one for DV, and so forth.

4. Islam teaches us about love, why do you preach against it? Two people love each and you tell us we can’t, isn’t this hate speech?

Nobody is against (halal) love, nobody is against caring for one another. Here we are preaching against the act of sodomy, there’s a big difference. Even if someone had a relationship with the opposite gender before nikah we would preach against it, let alone same-sex relationships which can’t be made halal through nikah.

When an Imam preaches against sin, any sin, it is to teach the masses that this is wrong and unethical. But if a brother comes to us in the Masjid and genuinely tells us he is struggling with the sin of LGBTQ then we will welcome him with open arms and help him to curb his desires, just like we help the alcoholic and the drug addict. Because we are all sinners, join the club! We all sin, maybe just in a different manner.

When You’re Gay and Muslim – Finding Allah’s Meaning in All of It

An article by a gay Muslim who explains his struggles and accepts it as a weakness.

If someone acknowledges they are doing wrong, we will help them. But when you take pride in your sin, how can we take pride in accepting you as our Muslim brother?

5. The LGBTQ Community is one that is a helpful community, they advocate justice and champion our civil rights. You imams with your religious rhetoric are fuelling hatred against them, which consequently leads them to get physically and verbally abused.

Getting help from someone is not a sin, whether they are a Christian or Jew or Gay. But appreciating someone’s help doesn’t mean we facilitate their sin. Read that again

Let us remember in the Seerah a man called Mutim bin Adiyy helped the Muslims but he also worshipped idols, the Prophet SAW appreciated his help and praised him after his death. If someone wants generic help we will help them no matter who they are, like feeding the homeless and handing out sadaqah, we will not ask people their sexual orientation. We will work together where we can.

The Qur’an says, “help each other upon goodness and piety and don’t help each other upon sin and transgression” (Surah Madinah). We will work with any community against racism, injustice and violence but we will not facilitate open sinners. We have a higher Lord SWT to answer to, it’s not a case of you scratch my back and I will scratch yours. No tit for that. Become men of principles.

Dear brothers and sisters, to conclude this topic, our Shariah teaches us purity and wholesomeness, it embraces modesty and shyness. Do not be ashamed of who you are, and do not be enticed by the path of others no matter how dazzling they look. Enter Islam in its entirety and follow the religion completely even if the whole world is against you and doesn’t understand you, we know we are following Haqq that’s all that matters, Allah keep us stead, Ameen.

Categories
Current Affairs articles

Prayer or Protest?

“In Islamic History protests have always made changes. When the Crusaders took over Jerusalem, the Muslims protested in Baghdad.” Shaykh Yasir Qadhi, Texas

When Imam Ahmad ibn Hanbal RH was incarcerated by Mu’tasim his students protested outside the palace of the Caliph. If you are a woman reading this, how can you forget the Suffragette movement that gave women a voice? If you are an Indian or Pakistani reading this, how can you forget Gandhi’s Salt March against the British? If you are non-White reading this, remember George Floyd’s protests a few years ago, fighting for all non-whites in America? Lesson: Protests are powerful!

Protests create awareness for Muslims and non-Muslims. Are you telling me a millions people in London last weekend didn’t raise eyebrows? “What’s going on here?” It was all over the news! People will talk and ask questions about Palestine thanks to demonstrations. What about the people in Gaza? When they see protests all over the world they know we are with them, it gives them hope despite dark times.

One of the biggest objections against protests and protestors is they don’t pray Salah, but march in their thousands?! My question to these religious folk is, is Salah a condition to carry out good deeds? We all know Salah is fardh, but if someone doesn’t pray Salah, they can’t give sadaqah? They can’t listen to an Islamic lecture? We need to start somewhere… Many people have started Salah because of the situation in Gaza.

وَأَن لَّيْسَ لِلْإِنسَـٰنِ إِلَّا مَا سَعَىٰ ٣٩

“And that each person will only have what they endeavoured towards.” What’s the point of Protests, you guys haven’t conquered alMasjid alAqsa? We can only make an effort, the results are in the hands of Allah SWT. Many people died fighting for things they didn’t see the results of, like the suffragette movement for women, and Malcolm X for black people in America. If we raise our voices for Palestine, our children or grandchildren will see the results, In Sha Allah

Remember the story of the prostitute who fed a dog water, she was forgiven i.e. granted Jannah. Was she regular in Salah? She fed a dog. Imagine the reward for helping humans, Muslims, Palestinians in the most blessed lands. Whether they pray Salah or not, wear a Hijab or not, you don’t have a right to become judge and jury. Many people who attend the masjid for bayans don’t pray regular Salah, most the jumuah congregation doesn’t pray x5. Where are they all week? Please. Ask them.

There are many flaws to your objections and the truth of the matter is most these Ulama and Tablighis objecting can’t be bothered protesting. We never forced you to. It’s always the وحده لا شريك له whole and soul attitude. “Our work is better” holier than thou… Alhumdu Lillah I am a protestor and clearly a loud and proud one, and have been for many years. But I will not say I am better than those whose line of work is different, because that is the work of God Almighty.

Ismail Ibn Nazir Satia (one who is in need of Allah’s forgiveness, mercy and pleasure).

Categories
Poems

Ten Years On….

27th November 2013 – Nazir Ahmed Satia (Allah drench him in his mercy)

Parents live forever. People say that when parents die, the world comes to an end. The house looks empty. But I feel that parents live forever and they stay with us. It’s us who forget them. The matter of fact is that a brother has the eyes of the beloved father, a sister has a pretty face like a compassionate mother, a sibling smiles like a dad, or a sister cooks like a mum.

Parents don’t die. They never leave us. They live among us. They live in us. We are the reflections of our parents. Despite their physical absence, they continue to live in us. When you want to remember your parents, when you want to see them, when you want to be with them, simply gather your siblings around you. You will find the mesmerising smile of the mother in one sibling, the soothing voice of the father in another. You will feel your parents very close to you. All around you. Deep inside you. The garden of love that parents cultivate and grow with love, from the time that you are born, with the hard work of their tears and blood; it will continue to bloom, unaffected by the cycles of tough weathers of life. They shelter us in tough times. But there are times, when we forget all their hard work and destroy the paradise that they built, with our selfishness, hatred, and opportunistic attitudes.

Parents don’t die. We put them to death. Love your parents. Love your siblings. Continue to feed the garden that parents cultivated with love and compassion so that it never stops blooming and blossoming. You will make your world a living paradise on Earth. A heaven that only knows love, compassion, care, respect and it has you with your loved ones around you.

Allah forgive our parents and have mercy on them, accept their good deed and grant them Jannah, Ameen

Categories
Current Affairs articles

Interfaith Dialogue

“We can only live in peace and harmony by talking to each other and learning about each other.”

The phenomenon of ‘Interfaith Dialogue’ has gained importance in the world for decades due to many reasons; therefore it is an urgent need of the time to scrutinise it under the lens of Islamic Shariah.

An essential principle that must be understood before understanding the reasoning here is that the concern of scholars when giving a verdict on something is the reality of the nature of that problem at hand; not what it is called. An example is Ginger Beer. It does not matter that it has the word ‘beer’ in its name. If it does not fulfill the conditions of a prohibited drink, then it is permissible. It would be a clear error if someone were to conclude that this drink is prohibited because its name resembles that of a prohibited drink. Similarly, an Islamic bank may call something ‘interest-free’. If the conditions of interest in Islām are fulfilled, then that transaction is prohibited, even if the company has used the term ‘interest-free’. So names and titles should not deceive us into rushing into decisions. This is a well-known fiqh principle agreed upon by the scholars. Similarly, is the word interfaith, before venturing into the topic, it would be better to first see how the concept of ‘Interfaith Dialogue’ is defined by scholars.

http://www.deoband.net/blogs/the-phenomenon-interfaith-dialogue-islamic-shariah

The term interfaith dialogue refers to cooperative, constructive and positive interaction between people of different faiths at both the individual and institutional levels.[1] It refers to a meeting of qualified members of different faiths in a formal setting to discuss religious opinions and practices they have in common, usually with the intention of expanding their common ground.[2]

Similarly, there is another term ‘Interreligious dialogue’ which is seen as a challenging process by which adherents of differing religious traditions encounter each other in order to break down the walls of division between themselves.[3]

In this way ‘interfaith dialogue’ is distinct from syncretism or alternative religion. But, this term is actually used by different people in different contexts as per their motives and vested interests. This is the reason that ‘Interfaith dialogue’ is criticised by some religious leaders as a conspiracy designed to merge all religions into one. Certain individuals and communities fear the loss or weakening of their religious identities as a result of engaging in dialogue and interacting with followers of other faiths.[4]

Background of Interfaith Dialogue

Understanding the people of other faiths around you has been a natural process of human life as no human society can live in peace until it behaves tolerantly with his neighbours. However, at some juncture of history, there have been organized efforts to bring different religions closer to each other or even to intermix them. The Emperor Akbar (1542-1605), for example, established Deen-e-Ilahi in Mughal India, a diverse nation with people of various faith backgrounds, including Islam, Hinduism, Sikhism, and Christianity.[5]

Muslims, throughout their history, have been living with peace, tolerance, and coexistence along with people of other faiths. The Muslim societies have always observed religious pluralism and the people of other faiths have always lived under their rule very peacefully and amicably. Right from the era of the Prophet (sallallahu alaihi wa sallam) up to the Ottoman Caliphate and Mughal Empire in India Muslims provide historical examples of generally peaceful coexistence with peoples of different faiths. The Jews, Christians, and other non-Muslim communities enjoyed full rights and lived shoulder-to-shoulder with Muslims.[6]

The wave of religious hatred and intolerance erupted after the Western powers started occupying and colonising the Muslim lands. In order to establish their sovereignty they sowed the seeds of differences among the communities of different faiths and beliefs.[7]

It was the time when the need for interfaith dialogue was felt as the world was made so chaotic by the struggle for powers, domination of materialism, and lack of spirituality. Later after the colonial powers shrank to their holes and much later when the Cold War between the US and the USSR calmed down, Islam again emerged as the first enemy of the West. The situation reached its height on 9/11 when the US was attacked by so-called Muslim terrorists. This state of affairs led many to think that Muslim and Western civilizations were going to clash.

At this juncture in time, the need for interfaith dialogue resurfaced with even greater gravity as this was the only way to avoid civilization clashes and prevent the world from destruction.

Concerns about the Motive of Interfaith Dialogue

Dialogue between individuals and communities of different faiths is a natural phenomenon that takes place at stages of multi-faith communities. The process of dialogue forces people to examine and reconfirm their own religious identity and strengthen their own beliefs while respecting those of others with patience and dignity.

Globalisation and the invention of modern communication facilities have reduced the world to a village and the fastest transportation means provided an opportunity for people to interact with each other as never before. In this scenario, interfaith dialogue can provide a platform to understand and cooperate with each other and move forward peacefully.

The prevalent idea of interfaith dialogue is based upon the following principles: followers of all religions are free to lead lives in accordance with their own beliefs; and the moral values inherent in all religions — especially patience, tolerance, and coexistence – are respected.

And in order to cooperate with the idea, in July 2008, a historic interfaith dialogue conference was inaugurated by King Abdullah of Saudi Arabia in Madrid, the capital of Spain, with the objective of solving world problems through concord instead of conflict. The conference was attended by religious leaders of different faiths such as Christianity, Judaism, Buddhism, Hinduism and Taoism.[8]

However, there are serious concerns about the motives and hidden agenda under the banner of ‘interfaith dialogue’. According to some, this might be a conspiracy of the enemies of Islam to weaken the attachment of Muslims to their religion as they see it as the biggest hurdle in the way of their imperialism expansions. Usually, such dialogues are arranged with so-called Muslim intellectuals who are not firm in their religious knowledge and belief and thus fall prey to the hidden agenda.[9]

These concerns are intensified by the dual policies of the Western powers and the contradictions between their words and deeds. On one side they supervise interfaith dialogue and on the other hand, they attack Islam and Muslims. The Prophet Muhammad and the Quran are blasphemed in their lands and they are not ready to punish the culprits. This has created doubts in Muslim minds that these ‘staged’ interfaith dialogues are not political strategies to serve their own ends.

Islam and Interfaith Dialogue

Nevertheless, the phenomenon of interfaith dialogue, whatever the motive behind may be, cannot be ignored by Muslims. If such dialogues will not be attended by proficient Muslim scholars it might be hijacked by incompetent persons who will consequently cause harm to Islam and Muslims. Therefore, it is the need of the hour for competent Ulama to take the lead and represent the true face of Islam. It is not only requirement of the time which cannot be overlooked; rather it poses great challenge that they have to face boldly.

In order to understand the view of Islamic Shariah about ‘interfaith dialogue’, it is imperative to learn the basic principles in this regard:

(1) Islam is the only Religion Acceptable to Allah: Though all religions of the world claim to be true, it is only Islam that stands as the final and perfect religion established on strong evidence and solid foundations. As Muslims, we must have a firm belief that Islam is the only religion acceptable to Allah and it is the only way of life that can guarantee the success of human beings in this world and their salvation in the hereafter. As the Quran says:

{إِنَّ الدِّينَ عِنْدَ اللَّهِ الإِسْلامُ}

“Truly, the (recognised) religion in the sight of Allah is Islam.” [3:19]

{وَمَنْ يَبْتَغِ غَيْرَ الإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ}

“Whoever seeks a faith other than Islam, it will never be accepted from him, and he, in the Hereafter, will be among the losers.” [3:85]

(2) Syncretism or unification of religions is absolutely unacceptable in Islam: The ridiculous theory of Syncretism or unification of religions is unacceptable in Islam for reasons. The foremost among them is that this is unnatural and at no time in the history of mankind have they been adhering to one set of beliefs. It is so destined by Allah that people will never be converted into a single community, as He says:

{ولو شاء ربك لجعل الناس أمة واحدة ولا يزالون مختلفين}

 “Had your Lord willed, He would have made all the people a single community. But, they will continue in their differences.”  [11:119]

(3) Coexistence but not Compromise: The interfaith dialogue should be free from any kind of compromise on the part of religious rulings even to minor issues. A tolerance that prevents from speaking the truth or favour un-Islamic thoughts cannot be allowed. The Quran describes that the disbelievers wish Muslims to be flexible, but it is unacceptable:

{ودوا لوتدھن فیدھنون}

“They wish that you become flexible (in your faith) so that they should become flexible.” [68:9]

{ولا تركنوا إلى الذين ظلموا فتمسكم النار}
“And do not incline towards the wrongdoers, lest the Fire should catch you.” [11:113]

The chapter al-Kafiroon (109) from the Quran was revealed in response to the proposal of the disbelievers to strike a compromise deal seeking Muslims to worship their Gods and binding them to worship Allah in return, but the Quran very emphatically rejected it and said:

“Say, O disbelievers, I do not worship that which you worship, nor do you worship the One whom I worship.  And neither I am going to worship that which you have worshipped, nor will you worship the One whom I worship. For you is your faith, and for me, my faith.” [109:2-6][10]

Common Grounds for Interfaith Dialogue

Dialogue, or peaceful negotiation, is the path prescribed by Islam. The Holy Quran and the Prophet Muhammad (sallallahu alaihi wa sallam) set standards for dialogue with people of other faith. The Quran encouraged Muslims to talk to the Jews and Christian on matters which are common:

{قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللَّهَ وَلا نُشْرِكَ بِهِ شيئاً وَلا يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَاباً مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} [آل عمران: 64]

“Say, O people of the Book, come to a word common between us and between you, that we worship none but Allah, that we associate nothing with Him and that some of us do not take others as Lords instead of Allah. Then, should they turn back, say, .Bear witness that we are Muslims.” [3:65] 

The Prophet Muhammad SAW advocated reconciliation with other religions. In Makkah in 615 CE, he sent Muslims fleeing persecution from the Meccans to find refuge with the Christian king of Abyssinia, current-day Ethiopia, as a signal of mutual trust with Christianity. Later when he migrated to Madinah, he signed a peace treaty with the Jewish tribes and later with the tribes of Makkah in 6th year of Hijra. He also had religious discussions with the Christians of Najran in his holy mosque. He also wrote letters to the rulers in and around Arabia in order to convey the message of Islam.

So, following the footsteps shown by the Quran and Hadith, Muslims can engage themselves in dialogue with the people of other faiths on the issues that form a common ground for them and which may help in promoting peace and enable Muslims to represent Islam to others.

(a) There is no Compulsion in Religion

First of all, Islam rejected forced conversion and gave people the full right to freely choose what they adhere to. Islam regarded freedom of expression as a birthright of human beings and termed force and oppression as unfair and forbidden. The Quran very clearly declares:

“There is no compulsion in Faith. The correct way has become distinct from the erroneous. Now, whoever rejects the Taghut (the Rebel, the Satan) and believes in Allah has a firm grasp on the strongest ring that never breaks. Allah is All-Hearing, All-Knowing.” [2:257]

(b) Tolerance Towards other Religions

People have differences in belief, religion, culture etc, but while following their religion, they have to have mutual respect for others and discover a common bond between them, which shows them all to be human beings. Islam did not create any ill will and hatred in its followers about other religions and their leaders; rather it pushed forth their love and strengthened their relationship with other religions by various means. Sometimes, it admitted the greatness of the leaders and prophets of other communities saying:

“We did raise a messenger among every people, with the message.” [16:36]

It also forbade Muslims to blaspheme the sacred personalities of other religions saying: “Do not revile those whom they invoke other than Allah, lest they should revile Allah in transgression in ignorance.” [6:109] 

The Quran presented a model of high-grade tolerance that it regarded all the prophets and messengers of the Jews and the Christians as true prophets sent down by Allah. The Quran says:

“Surely, We have revealed to you as We have revealed to Noah and to the prophets after him.” [4:163]

And, it regarded the original books believed by the Jews and the Christians as divine revelation from Allah:

“Surely we have sent down the Torah, in which there was guidance and light.” (5:44) “We gave him the Injil (Gospel) having guidance and light therein, and confirming the Torah that was (revealed) before it; guidance and a lesson for the God-fearing.” (5:46)

Thus it extended the hand of friendship towards Judaism and Christianity which were the well-known and prominent religions of the age. As far as other religions and nations are concerned, it declared that there were prophets from Allah to other nations and communities:

“And there was no community without a Warner having passed among them.” (35:24)


Concisely, it secured the honour of the sacred figures of other religions in the eyes of Muslims forever and stopped Muslims absolutely from abusing any religious leader. Thus, it established the foundation of universal brotherhood, sympathy, and tolerance which was extinct before the advent of Islam.

(c) Moral and Ethical Values 

The moral and ethical values like justice and fairness, tolerance and patience, and good conduct have been much emphasized by Islam. These values can form a common ground for interfaith dialogue. 

Here are some references from the Quran:

Justice and transparency: “But if you judge, judge between them with justice. Surely, Allah loves those who do justice.” (5:42) At another place it says: “Allah does not forbid you as regards those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them. Surely Allah loves those who maintain justice.” (60:8) 

Fulfilling Promises: “And fulfil the covenant, surely the covenants shall be asked about (on the Day of Reckoning).” (17:34) It asserted: “So, fulfil the treaty with them up to their term, surely Allah loves the God-Fearing.”  (9:4)

Good conduct: “Good and evil are not equal. Repel (evil) with what is best, and you will see that the one you had mutual enmity with him will turn as if he were a close friend.” (41:34)

“Allah does not forbid you as regards those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them. Surely Allah loves those who maintain justice.” (60:8)

“The recompense of evil is evil like it. Then the one who forgives and opts for compromise has his reward undertaken by Allah. Surely, He does not like the unjust.” (42:40)

(d) Dialogue as a means of Dawah 

Dialogue can be utilized as one of the best means to convey the message of Islam to people of other faiths. Nowadays, non-Muslims have many misconceptions about Islam and Muslims which are caused by their insufficient knowledge of Islam. So this opportunity can be utilized to remove the misconceptions and to transmit the true spirit of Islam to the world. Islam is based on the principle of dawah which is another name for peaceful negotiation. The Quran itself describes how to make this dialogue fruitful:

“Invite (people) to the way of your Lord with wisdom and good counsel, and argue with them in the best of manners. Surely, your Lord knows best the one who deviates from His way, and He knows best the ones who are on the right path.”  [16:125]

Islam asserts that our conversation with others should be carried out wisely and in the most gracious way. Listening to their objections, the point should be made in such a way that appeals to their minds.

Conclusion & Summary

To sum up, these are the main points which should be kept in mind in order to understand the concept of Islam about interfaith dialogue:

·         Islam favours divine revolution by striving for a society in which spiritual, ethical, and human values are cherished. Islam advocates an atmosphere where peace, tolerance, and respect prevail. It wishes to create an atmosphere where disputes are resolved without the use of violence. This is the desired world of Islam and such a world can be established only through peaceful dialogue.

·         The phenomenon of interfaith dialogue cannot be ignored and left for incompetent individuals and institutions to misrepresent Islam and Muslims; rather it should be headed by proficient Muslim scholars.

·         Interfaith dialogue should be fitted in the framework of Islamic Shariah and no compromise should be made on the part of religious fundamentals and its teachings.

·         Through interfaith dialogue, the common grounds of ethical and social values can be explored which help in promoting peace, harmony, and tolerance.

·         Interfaith dialogue forums should be used by competent Muslim scholars to represent the true face of Islam and to remove the misconceptions spread against Islam.


[1] http://en.wikipedia.org/wiki/Interfaith_dialog
[2] What is Interfaith Dialogue? http://uk.answers.yahoo.com/question/index?qid=20110315104231AAnMRJV
[3] Sandi Fults, What is Interreligious Dialogue? http://globalfaithinaction.org/what-is-interreligious-dialogue
[4] Qazi Abdul Qadeer Khamosh, Conspiracy or cure? An Islamic perspective on interfaith dialogue, 27 April 2010 http://www.commongroundnews.org/article.php?id=27696
[5] Shaikh Muhammad Ikram, Rood-e-Kausar, p 85-131, New Delhi 2003
[6] For details see Civilization of the Arabs by Gustav Le Bon
[7] Maulana Hussain Ahamd Madani, Naqsh-e-Hayat, Deoband
[8]  Saudi Gazette, 17 July 2008, http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2008071712004
[9] Mufti Rasheed Ahmad Balakoti, Monthly Bayyinat, Sep 2008, Jamia Banuria Karachi
[10] Muhammad bin Jareer Tabri, Jami’ al-Bayan fi Tafsir al-Quran, 22/662

Presented in a seminar on “Shariah Methods of Interfaith Dialogue” dated April 22-24, 2013 at Seminar Hall, Dept of Arabic, University of Delhi, Delhi. The Seminar was Organized by:
ISESCO, Rabat, Morocco
In Collaboration & Coordination of:
Islamic Fiqh Academy (INDIA), New Delhi
Dept of Arabic, University of Delhi, Delhi

Fatwa: https://islamqa.org/hanafi/daruliftaa-birmingham/245313/engaging-in-interfaith-meetings-to-stop-the-violence-in-south-africa/