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Superstition in Islam

Many people believe in superstitions so much that they alter their plans or behaviour in order to avoid what they call, “bad luck”. I witnessed this myself, first hand, as I was growing up. My grandmother was very superstitious. Her kitchen floor was always covered in salt because when she cooked she would add a pinch to the pot and throw some over her shoulder for “good luck”. She would actually cross the street and walk an extra block just to avoid the path of a black cat or go out of her way to get around an open ladder so that she would not have to pass under it. My grandmother did all of this for the sake of good fortune and the avoidance of danger.

https://www.khaleejtimes.com/editorials-columns/islam-has-no-place-for-black-cats-and-broken-mirrors

Similar superstitions existed during the lifetime of the Prophet Muhammad ﷺ. The pagan Arabs were especially steeped in superstitions related to birds. They believed seeing certain birds at certain times were good omens and seeing them at other times were bad omens. The pagan Arabs lived and often died as a result of their superstitious beliefs not because the superstitions had any power but rather due to their own ignorance.

Belief in superstitions is considered to be a grave act of shirk, or ascribing partners to Allah, which is the one and only sin that Allah Almighty will not forgive. Nothing in this world, whether it is living or inanimate, has any power save through Allah’s grace. Even by looking at the example of birds this is evident:

Allah Almighty says in the Holy Quran:

“Do they not see the birds held (flying) in the midst of the sky? None holds them but Allah (none gave them the ability to fly but Allah). Verily, in this are clear Ayaat (proofs and signs) for people who believe (in the Oneness of Allah)” (16:79)

This verse clearly shows that Allah is in command of the birds as well as all of Creation. Allah decides where birds fly or roost. The flight of birds is not dependent upon where good luck or bad luck resides.

Superstitions are a trick of the devil to lead humans further and further away from Allah so that on the Day of Judgment he will have some company in hell. The one who believes in superstitions truly has followed the devil and is no longer on the path, which leads to Allah. Prophet Muhammad ﷺ was once asked about superstitious beliefs and this is what Muhammad ﷺ said:

“The best of it is fa’l (belief in good omens) and it should not prevent a Muslim from going ahead (with his plans).

Ignoring superstitions will not harm us in the very least. In fact, by not engaging in shirk we are more likely to please Allah which might actually save us from what we feared in the first place. On the other hand, the one who obeys the devil and their superstitions is more likely to fall right into the disaster they were so keen to avoid! Poetic justice perhaps? However, even if we avoid the belief in superstitions completely bad things may still happen to us. That does not mean the superstitions were correct rather it is in the timing of Allah’s Decree. All things that happen to us, good and bad, come at a time appointed by Allah as a means to test who is the best in faith.

Allah Almighty says in the Holy Quran:

“No calamity befalls on the Earth or in yourselves but is inscribed in the Book of Decrees, before we bring it into existence. Verily, that is easy for Allah.” (57:22)

By not allowing superstitions to guide your life and decisions, you can slam the door right in the devil’s face. Place all of your trust in Allah Almighty who is the Only One deserving of it.

Black Cats

It is permissible to have cats and breed them on condition that you fulfil their rights, even if they are black in colour. But it is better not to get black cats because Shaykh Ibn Taymiyyah (Allah have mercy upon him) mentioned that the jinn may take possession of a black cat, like the case of a black dog, as he said, “The black dog is the devil of the dogs and the jinn take his image much, as well as the image of a black cat because the black colour gathers the satanic forces and it and black has the strength of heat.”

This is possible. Jinns do have the ability to take the form of a creature or serpent. Rasulullah ﷺ is reported to have said:

“A group of Jinn residing in Madinah have accepted Islam, so if any of you see any of these creatures (snakes/scorpions etc.) then he should warn it (to leave) thrice. If it still appears then kill it, for verily it is a Shaytan. “(Sahih Muslim: 2236)

Hafiz Ibn Taymiyyah (rahimahullah) states:

“Jinn can come in the form of black dogs. Similarly they can also come in the form of black cats” (Majmu ‘ul Fatawa, vol. 19 pg. 52)

However this does not mean that every black cat is a jinn. All that this means is that it is possible for a jinn to appear in the form of a black cat.

It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet SAWS (peace and blessings of Allah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.”  Narrated by al-Bukhari (5776) and Muslim (2224). 

It was narrated that ‘Abdullah ibn Mas’ood said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk.” Narrated by al-Tirmidhi (1614)

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: 

The word tiyarah is derived from the word tatayyur, which refers to superstition about something that is seen or heard; or it was said that it refers to superstition about anything ,whether it is something that is seen or heard, or a time or place. This is more comprehensive as it includes things that are not seen or heard, such as superstition about certain times. 

The basic meaning of tatayyur is pessimism but reference is made to birds (tayr) because most of the superstitions held by the Arabs have to do with birds, so it was connected to them. But the general definition is superstition based on something that is seen, heard or known. 

The Arabs used to regard certain birds, times and persons as unlucky, and this is shirk as the Prophet ﷺ said. 

If a person opens the door to superstition, the world will become a hard place for him and he will imagine that everything is a bad omen. There are even some people who, if they get up in the morning and go out and meet a man who only has one eye, they will regard it as a bad omen and say: Today is a bad day, so such a person will close his shop and not sell or buy anything – Allah forbid. Some of them regarded Wednesday as unlucky and said that it was a day of bad omens and bad luck, and some of them regarded the month of Shawal as unlucky, especially for weddings. The case of ‘Aa’ishah proves that this superstition is wrong, because the Prophet (peace and blessings of Allah be upon him) married her in Shawwal and consummated the marriage with her in Shawal, so she used to say: “And who among you was more beloved to him than me?” Narrated by Muslim. The answer is: No one. 

What matters is that no one should pay any attention to superstition, because it will spoil his life. What we should do is follow the example of the Prophet (peace and blessings of Allah be upon him) who liked optimism, as was narrated by al-Bukhari and Muslim. We should be optimistic, not pessimistic, like some people who try something time after time, then they become pessimistic and think that they will never succeed in it, so they give it up. This is wrong, because if you think that something is good, you should not give it up at the first attempt; try again and again until Allah makes it easy for you. 

Al-Qawl al-Mufeed Sharh Kitaab al-Tawheed (2/39-41); Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/515, 516). 

Superstition is only mentioned in the Qur’an as something followed by the enemies of the Messengers, which indicates that the one who follows it and believes in it is as ignorant as those people, to the extent that he believes in these notions. 

Imam Ibn al-Qayyim (may Allaah have mercy on him) said: 

Allah does not mention superstition except on the part of the enemies of the Messengers, as they said to their Messengers (interpretation of the meaning): 

“ ‘For us, we see an evil omen from you; if you cease not, we will surely stone you, and a painful torment will touch you from us.’

They (Messengers) said: ‘Your evil omens be with you! (Do you call it ‘evil omen’) because you are admonished? Nay, but you are a people Musrifoon (transgressing all bounds by committing all kinds of great sins, and by disobeying Allaah)’” [Yaseen 36:18, 19]

And Allah tells us about the people of Pharaoh (interpretation of the meaning): 

“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him. Be informed! Verily, their evil omens are with Allah” [al-A’raaf 7:131]

Miftaah Daar al-Sa’adah (3/231, 232) 

Al-Hafiz Ibn Hajar (may Allah have mercy on him) said of the people of the Jahiliyyah: 

Most of them believed in bird omens and relied in that, and they usually came true for them, because the shaytan was making it appear attractive to them, and some traces of that are still present among many Muslims. 

Fath al-Bari (10/213). 

In order to deal with this pessimism which the shaytan instils by whispers and makes attractive to people: 

1 – Put your trust fully and properly in Allah. 

It was narrated that ‘Abdullah ibn Mas’ood (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, and any one of us may think he sees an evil omen but Allah will dispel it by means of trust in Him (tawakkul).”  Abu Dawood (3910)

Ibn ‘Abd al-Barr (may Allah have mercy on him) said: 

It is proven that the Prophet (peace and blessings of Allah be upon him) forbade tiyarah and said “There is no tiyarah.” That is because during the Jahiliyyah they believed in superstitious omens, and he forbade them to do that and told them to put their trust in Allah, because nothing happens except by His decree and no one has any knowledge of the unseen but Him.  

Al-Tamheed (24/195). 

2 – Go ahead with what you want to do, and do not delay it or change your mind. 

3 – Pray to Allah to free you from this trap of the shaytan, and ask Him for that which is good, and seek refuge with Him from evil. 

It was narrated that ‘Abdullah ibn ‘Amr (Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever lets tiyarah (superstition) stop him from doing something has committed an act of shirk.” They said, “What is the kafarah (expiation) for that?” He said, “To say: Allahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allah, there is no good except Your good, no birds except Yours, and there is no god beside You).”  Narrated by Ahmad (7045)

Types of superstitious belief in bad omens, ancient and modern:

  1. Certain beliefs about days or months, such as Safar and Shawwaal.
  2. Certain belief about birds, such as crows and owls.
  3. Certain beliefs about animals, such as snakes, black cats and monkeys, or their movements, such as the passing of gazelles.
  4. Certain beliefs about types of people, such as a one-eyed man or a hunchback.
  5. Certain beliefs about numbers, such as 13 among the Christians, 7 among the Bedouin and 10 among the Rafidis; in the latter case because they dislike the asharah mubashsharah (the ten Sahabah who were given the certain promise of Paradise) with the exception of Ali (Allah be pleased with him). Hence they will say nine plus one instead of ten.
  6. Certain sounds, such as the voice of a crow or the sound of an ambulance or fire truck.
  7. Frightening or disturbing dreams.
  8. Colours, such as the colour of blood, or yellow.
  9. When the eyelashes of the left eye tremble involuntarily, they say, something bad is going to happen to us.
  10. Calling a child by the name of a living person, such as the father or mother and so on.
  11. Witnessing an accident or a fire in the morning.
  12. Seeing one’s wife’s mother in the morning.
  13. When the right hand or right foot itches.
  14. Stepping over a child
  15. Cutting one’s nails at night
  16. Sweeping the house at night
  17. Refusing to do laundry on Mondays
  18. Opening the scissors and closing them without a reason causes family problems
  19. Twitching of the eyes
  20. Hazazah for the child who has hiccups. They collect any amount of money, whatever it is, from seven people whose name has to be Muhammad, and they take it to a blacksmith to make what they call hazazah, which they then place on the child’s clothes to take away the hiccups.
  21. After giving birth, when the woman is still in the state of nifas or postpartum bleeding, no other woman should enter upon her who has her monthly period, because that will prevent her from having children.

It is not permitted for the Muslim who believes in Allah as his Lord, Islam as his religion, Muhammad ﷺ as a Prophet and Messenger, and in the divine decree, both good and bad, to think that any being, entity or quality can have a specific effect in bringing good or warding off harm, as there is no evidence in shareeah to that effect. This is part of the legacy of jahiliyyah (ignorance) which has been cancelled out by Islam and is regarded as being shirk which negates perfect Tawheed, because it is insinuating thoughts (waswaas) and scare tactics from the Shaytan.

It is like the attitude of the people of Pharaoh, about whom Allah said (interpretation of the meaning): But whenever good came to them, they said, ours is this. And if evil afflicted them, they ascribed it to evil omens connected with Moosa ﷺ and those with him [al-Araaf 7:131]. If some disaster or drought befell them, they blamed it on evil omens which they associated with Moosa ﷺ and the believers with him, but Allah refuted this and said (interpretation of the meaning): Verily, their evil omens are with Allah [al-Araaf 7:131].

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

15th Shaban 1442

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Suicide: Hate the Sin, Not the Sinner!

If you are a Barelwi and you always stick up for Barewlis, understand this isn’t Islam.
If you are a Deobandi and you always stick up for Deobandis, understand this isn’t Islam.
If you are a Salafi and always stick up for Salafis, understand this isn’t Islam.
This is called following your ego, and we have many “ego bhais” in ALL societies. 

The same applies to Indians and Pakistanis who stick up for their own… follow Islam and don’t get so so defensive!

If Ulama showed a bit of humility then I wouldn’t need to take to such platforms, we always believe in telling people privately, unfortunately, they don’t always listen. Shame on some Pakistanis and Pakistani Ulama who showed a lack of sympathy towards the poor girl who committed suicide, Ayesha Banu, from India (Allah have mercy upon her).


We all know suicide is Haram. The video of Mufti Tariq Masood saheb where he says, “don’t have mercy upon her” further he make jokes about suicide was TOTALLY insensitive. We all know Mufti Tariq Saheb is very humorous, but so is Mufti Ismail Menk. But the video of Mufti Ismail Menk was far more sensitive and considerate and heartfelt. Defensive Pakistanis said that Mufti Tariq Saheb is humourous, I am sorry Mufti Ismail Menk is far more humorous? He didn’t laugh, nor make jokes, he didn’t even smile. He said we need to look at Ayesha’s background and what led to her suicide. Mufti Tariq didn’t do this, he didn’t even know if the story was true? (A quick google search would have helped mufti saheb). As Ulama, before we do a lecture on ANY topic we are told to do research and motala. Something as sensitive as suicide needed background information on the girl and her story. If you don’t have time, don’t do a bayan.


I have followed Mufti Tariq Masood for years, he is a good speaker. But the reason I’ve had to point this out is due to Pakistanis and Pakistani ulama who are pure and plain defensive. They can’t accept a word against their ‘pukstani ulama’. That’s not following Islam, that is following your ego. I actually don’t follow Mufti Ismail Menk, but we give credit where it’s due, Alhumdu Lillah!

The second category of people I want to call out are the narrowminded Deobandis. They have totally dismissed Mufti Menk’s video, you know why? “He’s not one of us….” Astagh firullah! Disgusting…

“Accept the truth even, if it is from a child.” Fudhayl ibn Ayadh RH.


I am also Deobandi, but we cannot be so narrowminded. Our true akabir and pious predecessors did not ignore the truth when it reached them, they were humble and accepted, even if they were wrong (naturally, they also made mistakes).
A girl lost her life due to domestic violence and long-suffering. And all Pakistani ulama can do is massage their ego? “We are right…” I just hope it’s not because she was “Indian.” Pakistanis pipe up very quickly against Gujaratis and Gujarati racism… we accept that there is racism in Gujaratis. But dear Pakistanis, you also need to accept this maxim, “if you want to criticise others, learn to accept criticism.”

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

29 Rajab 1442

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Twenty Lessons from 2020

Ali (Allah be pleased with him) once was asked: “How have you recognised your God?”

He (Allah be pleased with him) answered: “I recognised God through revoking the determinations and breaking the intentions. When I determined and I was prevented from achieving my determination, and when I intended and fate contradicted my intention, I realised that the Administrator was other than me.”

And so this uneventful year draws to a close and I find myself thinking how much history 2020 made. Be it the pandemic, racial tensions or presidential campaigns across the pond, 2020 has been one long rollercoaster.

Life is full of surprises and if anything, this year has shone a light on how amazingly resilient Allah has created us all. Just when we are about to put our feet up and become a little complacent with our routine in life, the setting suddenly changes and we’re forced to recompose, reshuffle the pieces and refocus the lens a little. And in the midst of this restructure, our unsteady walk exposes us, we trip, we fall and we fail…but we brush ourselves off and stand back up. A quote of JK Rowling comes to mind that ‘It is impossible to live without failing at something unless you live so cautiously that you might as well not have lived at all – in which case, you fail by default.’ This year has been a year of ‘falling’ for many of us but with the tradition of reflection (Muhasabah – account ourselves to ourselves) maybe we can transform the ‘falls’ into life-changing goals.

The biggest lesson that was manifested this year is that ‘Allah never tests a soul more than it can bear’ (Quran, 2:286). There are so many beautiful lessons to learn from this verse alone that could put this whole year into perspective for many of us. This world is a test and each and every one of us will be tested in various ways. A utopian society does not exist and 2020 has very clearly shown us that. Once we truly understand this, we can start to formulate that as Muslims, it is crucial we believe that Allah tests us to make us, not break us. When total fear ensued in March, Allah’s powerful promise in the Quran should have been our zen and reassurance amidst the chaos. Our goal for 2021 is to place our complete trust in Him SWT and His plan. He SWT doesn’t leave us, but we leave Him. He doesn’t move an inch away from us and is closer to us than our jugular vein.

As Ramadhan drew closer and it dawned on us that the Masajid would remain closed and Taraweeh Salah will have to be performed in the homes, a heart-breaking sadness cloaked us. Who will be leading? What will be prayed? How much Qur’an do we know? Will it even feel like Ramadhan? As these questions were being discussed in every household up and down the country, a new lesson was emanating. Alhamdulillah, many homes echoed with the confident recitations of their Huffadh but the hard truth is that there still remained a huge number of us who hadn’t prioritised reading and learning the Quran enough to be able to stand up and confidently take on the musalla. We were always so reliant on the Ulama and the Huffadh that we had become complacent with our own learning journey.  This reminded me of how I will be alone in my grave, just me and my deeds – no Hafidh to fall back on, no Alim to rely on, no one. The closure of the Masajid and the emptiness that came with it threw us into frantic jeopardy but ‘A believer is never stung from the same hole twice’ (Hadith) and so Ramadhan 2020 taught us to never stop learning. Know 10 Surahs from Juz Amma? Make it your goal to learn another 10 this year. Learn Surah Yaseen. Learn Surah Mulk. Learn Surah Rahman. Never stop learning. Create an insatiable hunger for learning. When you get to the end of your life, you want to be able to tell yourself that I spent every year of my life learning something new from the Qur’an and didn’t stay stuck on ‘Madrasah Mode’ from my teenage years.

2020 brought out some of the ugliest faces yet the most soul-soothing actions. Whilst on the one hand racism hit another high, unity in the face of tragedy outshone. The pandemic may have thrust us into isolation but it brought a sense of togetherness that was not seen before. Communities came together, putting aside creed, caste and religion, to help the elderly, vulnerable, isolated with food packages, medicines, shopping and that’s just the tangible needs. Neighbours checked in on one another, more phone calls were made to friends and family, messages dropped in asking how we’re doing. Let’s make it our mission to continue this fulfilling deed. Send that text message, make that two-minute phone call, and don’t just call someone when you need them. Mother Teresa once said, ‘Loneliness is a terrible poverty’ and there are millions of people suffering from that lack of friendship. In these difficult times, make someone feel heard. Our beloved Prophet ﷺ said, ‘You won’t be able to take care of everyone financially; instead, let your cheerful face and good manners take care of all of them’ (Musnad Bazzar).

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Now we are at the suggestive, somewhat enticing, light at the end of the tunnel stage of the pandemic, we are tested once again. The vaccine is available and whatever side of the fence you sit on, remember that Allah is the Controller. Everything truly belongs to Him alone and he holds authority over everything and everyone. One Quran verse frequently came to mind at different times this year.  Allah says, ‘لمن الملك اليوم، لله الواحد القهار ‘For whom is the dominion today? For Allah, the One, the Supreme’ (Quran, 40:16).  Allah gives and Allah takes. Let’s not talk as if this year has been a year of just the revolutionising scientists against the evil virus, forgetting all along that Allah is the Master, the Withholder, and the Bestower of all things.

It has been a challenging year but for the intelligent believer, no challenge comes without changes.  We may want to be quick to forget all that 2020 put on our plate but let’s remember the lessons it taught us and the goals it guided us to make. 

Constantly ask Allah for ease

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

15 Jamada al-Awwal 1442

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Ulama: United or Disunited?

Below is an extract from Hazrat’s talk on 10/09/18 in Masjid-ut-Taqwa, Pietermaritzburg. It is an explanation of an article by Ml. Ashraf Ali Thanwi (RA), translated by Madrasah Uloomish Shariyyah – mushariyyah@gmail.com. The article text is in blue, Hazrat’s talk is in black. To listen to the talk, click here.

Nowadays, we often hear the complaint that Ulama are disunited. We are accused by the laymen of splitting up the Ummah and being intolerant towards different opinions. Opinions and views that are rooted in falsehood, have no place in Deen. Our nafs inclines towards these views, thus, the one who holds them is viewed in a positive light by the masses. The Ulama who speak out, respectfully yet firmly, against these views are considered “intolerant”.

Due to lack of scholarship and expertise in religious matters, laymen are unqualified to pass a judgement on the religious rulings of our qualified scholars. The views of laymen are personal opinions, the preaching of our scholars are the words of the Qur’an and Sunnah. At times, scholars differing is required. This article sheds light on these times, which we are faced with often in our current era. It is written by one of the greatest religious authorities of our modern era, Hazrat Ml. Ashraf Ali Thanwi (RA).

Not every form of Unity is Praiseworthy and not every form of Disunity is Disparaged/Condemned

Understand properly that unity is only needed and deemed praiseworthy when it is beneficial for Deen, and disunity is only frowned upon when it is detrimental to Deen. When unity is harmful for Deen and disunity is beneficial for Deen, then at that point, disunity shall be sought. The people of this world have clearly understood this reality in their daily activities. Thus, in a court case, when a plaintiff and defendent raise their matter to a court for arbitration, then neither of the two is told, “Abjure your claim, because it has created disunity between the two of you and disunity is discouraged”. Rather, the rule is that the person who is in contradiction of the Truth (Haqq) is told, ‘Return towards the Haqq and abandon your insistence upon the view that is in conflict with the Haqq’. In fact, in some matters, if the plaintiff forgoes his claim, then the government becomes the plaintiff and defends the Haqq.

Friends! If disunity is to be condemned in general, then in a court case, the judge ought to punish both the plaintiff and the defendant, as both are perpetrators of disunity. However, neither does this ever happen nor is it logical for such an opinion to be given. Rather, everyone agrees that although both parties are perpetrators of disunity, one party is doing so to uphold the truth (Ḥaqq) and the other party is doing so to uphold falsehood (Bātil). Hence, after investigation and research, the decree should be given in favour of the one who is upon the truth (Ḥaqq) and the court is required to support him. In this scenario, all agree that disunity is not always denigrated; however, regrettably, this rule is not applied to matters of Deen. In fact, [in matters of Deen], it is said to both parties, ‘Stop disuniting and create unity’.

This is because we do not hold our Deen as sacred as we hold our money, property and worldly affairs. We desire to fight even petty worldly cases in the courts, yet in Deen, we simply do not care the way we ought to. Hence, anyone can say anything and, “be tolerant!” is incorrectly hailed as the correct way forward. Know, that this is incorrect! Deen is not a toy to play with as we please, nor is it plasticine for us to shape as we please.

Support should be given to the Truth (Ḥaqq)

Friends! Why is it not investigated as to whose disunity is based upon an effort to defend the truth (Ḥaqq) and whose is to support falsehood (Bātil)? Then the one who is upon the truth (Ḥaqq) may be supported and pressure should only be out one the one who is upon falsehood (Bātil). As for your commanding both of them to create unity, tell me, why should a person upon the truth (Ḥaqq) unite with someone who is upon falsehood (Bātil)? If unity was to be attained between them, then logically this could only occur in one of three situations:

1) The individual upon the truth (Ḥaqq) abandons the truth (Ḥaqq) and both unite upon falsehood (Bātil), i.e. the pious individual leaves his piety and becomes irreligious.

2) The pious individual stays firm on his piety and the irreligious individual becomes pious.

3) The pious individual abandons some of his piety and the irreligious individual abandons some of his irreligiousness.

Now, those with intellect can decide themselves which of these three situations correlates with sound intellect. Indeed, it is only the second situation that can be labelled as being in agreement with sound intellect; the summary of which is that the pious individual has a right of disuniting himself from the irreligious individual, but the irreligious individual does not have the right of disuniting from the pious individual, rather, he is required to unite with the pious person upon the truth (Ḥaqq).”

Understand from this that unity is not our goal as a Muslim Ummah. Our goal is to uphold the Deen of Allah in order to please Him. If that comes at the expense of disunity, then so be it, for the truth needs to be spoken regardless. The following point explains this further.

An Example of Division

Friends! This [example] of disunity was started by Rasūlullāh Sallallahu Alayhi Wasallam in this world. This is because, before his prophethood, everyone was united upon disbelief. He arrived and broke this unity [upon disbelief], such that he became the cause of separation between father and son. This disunity is described by Allah Ta’ālā with the following glad-tidings:

“Oh you who believe, if you develop Allah-consciousness (Taqwā), he will grant you the Separator and he will remove your sins”

In this verse, Allah Ta’ālā the Almighty has expressed this “Separation” as glad-tidings and he has made [this glad-tiding] dependent upon Allah-consciousness (Taqwa). It is for this reason that the Qur’an is labelled Al-Furqān (the Divider). We realize from this that the Qur’an does not only unite. In some cases, it unites and in other cases, it divides. It commands one to join those who are upon the truth (Ḥaqq) and to disunite from those who are upon the falsehood (Bātil).

Thus, it is a grave mistake that people make in this day and age, that whenever they see disunity between two groups, they consider both of them to be worthy of blame and [they say], “What kind of Muslims are you? That you differ with one another?” Both are then forced to unite which means nothing except that the pious individual should abandon his piety and adopt irreligiousness and that the individual upon the truth (Ḥaqq) abandons the truth (Ḥaqq) and adopts falsehood (Bātil). This is blatantly wrong. Rather, the demand of sound intellect is that when there is disunity between two groups then it should first be established as to who is upon the truth (Ḥaqq) and who is upon falsehood (Bātil)? Once it is known as to who is upon the truth (Ḥaqq), then nothing should be said to the individual who is upon the truth (Ḥaqq), rather, he should be supported (in his disunity with the individual upon falsehood) and the individual who is upon falsehood (Bātil) should be prevented from disuniting with him. The Qur’an explicitly mentions this in one place:

“And so fight those who transgress until they return to the command of Allah”

And if you do not get the opportunity to investigate [who is upon] the Truth, then who has asked you to intervene? Sit at home! Without prior investigation, don’t rebuke others!”

[Ashraful Jawab, pg.476-478, Idarah Ta’lifat Ashrafiyyah: Multan]

Thus, when a person or group oversteps the boundary of Shari’ah and declares their transgression as Islam, it is imperative upon us to speak out and reclaim our religion. Scholars differing is due to their desire to protect Islam from being misunderstood, which we should respect rather than condemn. Allah has blessed us with scholars to remind us when we slip if they do not, who will? It is their duty.

Once in his talk, Hazrat Mawlana. Yunus Patel (RA) was condemning the Ansaar Souk organisers for branding their Souk as “Islamic” when in reality, it is far from it. The organisers called him and blamed him for disuniting the Ummah. The next day during Jum’ah, Hazrat reminded us again from the pulpit that this Souk is not as Islamic as they would like us to believe! He did not hold back in the name of tolerance and unity.

If there were five siblings in one home and their mother designated one day for each child, to decide what she would cook for the day. Let’s say the first child wants chicken curry, the next day the next child wants mutton curry. The mother would see no issue in cooking those meals and sharing it with the rest of the children. However, on the third day, if the third child wants her to cook poison, she would vehemently disagree. Furthermore, out of love, she would rebuke the child, for suggesting something that would harm him and the rest of the family.

In our Deen, irreligious opinions being passed off as Islam, things that were considered haram being regarded as permissible and unreasonable leniency, causes great spiritual harm. It is poison for us which will manifest itself on the Day of Judgement. Our scholars vehemently disagreeing is done out of love, to save us and the Ummah from harm. Therefore, next time you encounter a situation where scholars disagree, rather than making a big issue out of a scholarly disagreement, reflect on the situation first. Support the one on Haqq and encourage those on falsehood to repent. If we are unqualified and we do not know what the scholars are talking about, then leave it and do not get involved. That is better for the Ummah than us adding our uneducated, invalid, opinionated views to scholarly disagreements. May Allah grant us the ability to stay in our lanes, Aameen.

— Hazrat Mawlana. Dawood Seedat حفظه الله

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Current Affairs articles

Why are our children leaving Islam?

By Imam Ajmal Masroor


Today, I am going to write about a very sensitive subject. I know some of you will not like what I am about to share, but I will share it anyway. This writing has been spurred by a message I received from a concerned brother, who was upset by how people were reacting to my Friday sermon from last week. Particularly one part, which I have uploaded here for your information.  
The question of why our children are leaving Islam needs more data and analysis. However, in the absence of such data and analysis, someone has to raise this issue, based on our daily dealings with the community. In the last month, I have dealt with five young women and two young men who have chosen to leave Islam and become an atheist, agnostic or Christian. Their families have been in contact with me seeking help and support. 
Sadly, I have even witnessed this in members of my wider family. This topic is never discussed as people get too emotional, instead of having a measured and civil exchange. It leaves bad feelings and creates distance between family members, so the topic is avoided at all costs. This is not ideal, but we all prefer to save our relationships rather than argue about religion. 
My father, who has passed away, may Allah have mercy on his soul, would be totally heartbroken if he was alive to witness what is happening in his family. He used to share his fears, and almost foresee the future when he told us this story. He once met a retired British army general who told him, “Mr Hussain, you are here in our country as an economic migrant, you will always remain a foreigner, you will never accept Britain as your home, and that’s ok. We don’t want you. But let me tell you something, we will have your children. Many of them will leave your religion and reject your culture, they will be ours in every way!” 
My father was horrified to hear this confident and powerful prediction. He always reminded us to remain true to our faith. He taught us in the best way he knew. I ask God to forgive him and grant him the best rewards. I have two children and I worry about their future too. May God protect them and keep them steadfast in their faith. 
If only I could show you how true that man’s prediction was! If only I could tell my father that his fears are coming true. If only I could tell my father that, while he did his best to protect me from the possibility of leaving Islam, his strategy did not work for many in his family. When I asked him why he put me in an Islamic school, his response was simple, “To keep you in Islam”. While going to an Islamic school is not a guarantee of remaining in Islam, it still worked for me, and for that, I am grateful to him and God. However, for many this has not worked. 
I feel extremely sad that I cannot help my family members to review their position, because they have shut their door to such a possibility. I feel sad that I cannot help other families with such challenging situations. For anyone to accept and live by Islam, being born in a Muslim family is not enough. They have to be willing to explore the religion with an open mind and heart to be intellectually convinced. I pray for them regularly and I continue my quest to find answers and ways to help them return. The door to Islam is always open, and as a fellow Muslim, I feel I have a duty to support people who are struggling to make sense of Islam. 
After speaking to hundreds of people, many who have left, or are considering leaving Islam, here are some of the key reasons I have identified: 
1. Misogyny – Muslims claim that Islam offers men and women equality, but in practice, Muslims do not treat men and women equally. Many women leave Islam because of their experience of misogyny in Muslim society. They feel they are discriminated against, given second class status, excluded, and often treated as the problem. Misogyny manifests its ugly face deeply in every facet of life. Many Muslim women face unequal treatment from the day they are born. They witness their male family members having a different set of rules to them. I am often told by women, “Growing up with brothers and sisters, we found boys could do anything and get away with it. But if we made even one small mistake, we were told that we would bring dishonour upon the family, even the community.” 
Can you imagine the burden placed on young women to be so pure and perfect? Growing up has enough pressure and challenges for the young souls, and adding misogyny is simply soul-destroying. This double standard between the way men and women are treated is wholly wrong. It is in total contradiction to the Islamic teachings of love, respect, justice, excellence and compassion. If the mothers of our future generations are feeling discriminated against and excluded, what does it say about our future? Sadly, Muslim men who behave in this way have contributed to many people, women in particular, leaving Islam. I have observed that more Muslim women leave Islam than men. Why are you surprised to hear this when some of you have treated women so unfairly? 
2. Mosques – These buildings are constructed, at vast expense, with amazing carpets, lighting, bathrooms, domes and minarets. But very little, in comparison, is spent on educating and supporting the Muslims who live in the surrounding areas. They become bubbles, or elite clubs, for Muslim men who hang out at prayer times and hardly connect with the rest of the community. They become places of comfort for those who are already committed to Islam. They do not have a culture of openness or an ambience of invitation. Those who feel no affinity to the faith, or are struggling to make sense of it, would hardly find it a welcoming atmosphere. Yet the mosque of the blessed Prophet Muhammad (peace be upon him) was not only a place of worship but of refuge, shelter, family counselling, social justice, economic development, mental health support, international relations and much more. The mosque of the blessed Prophet led the society in all that was morally healthy. 
The majority of mosques in the UK do not have facilities for women or youth, and where they can be found, they are usually substandard. Women and youth are treated as outsiders. Vast amounts of space lie empty for 20 hours a day. Apart from the five daily prayers and children’s Quran-reading classes, the mosque space is hardly used. Ask a Muslim woman whether she feels involved or included in the mosque! I can guarantee you that the vast majority would say that they feel excluded, uninvolved, unwanted and uninvited. There is only one mosque that I know which is led by an amazing sister, and she has an amazing team of brothers and sisters running the mosque. It is the Wightman Road mosque in Turnpike Lane, North London. Ask the sisters how much nonsense they have to face from the so-called ‘practising’ Muslim brothers! Ask a Muslim woman how included she feels in the mosque? 
Many of the Mosques are not fit the purpose. In Islam, if a mosque excludes a woman from accessing it, then it should not even be called a mosque according to classical scholars. Dr Akram Nadwi discusses this in details in his translations and explanation of the book called “Lawfulness of women attending prayers in the mosque” by Ibn Hazm. When you exclude women from accessing the mosque why are you surprised when they leave the mosques? 
Mosques are not offering sufficient intellectually-based educational, spiritual and social space for our younger generations. They do not come to them because they are not attractive enough. I believe every mosque should have a full-time youth centre based in, or attached to it. A good portion of every Friday’s collection should be assigned to running youth service. Imagine the impact on a whole generation of Muslims who are disconnected from the most important Islamic space! Why should we be surprised to see them leaving Islam? 
3. Imams – For the last 30 years we have been complaining about Imams not speaking English. Now the majority speak English, but the complaints have not abated. Many are inadequately trained to serve their community. They may have knowledge of sharia (Islamic legal system), fiqh (Islamic jurisprudence) and seerah (biographies of the Prophet/s), but what use is it if Imams are unable to relate to the people they are meant to serve? What good are all the books in an Imam’s library, if he is unable to offer adequate intellectual responses to the many daily challenges our youth face? 
Many Imams do not get training in how to deal with the social issues the communities are facing, they do not get sufficient resources to support the community, and they do not even get paid enough to be able to focus in their job. Imams are supposed to be teachers of our children. If they are incompetent what will our children gain except incompetency! I have come across many horror stories of people who have left Islam because of their experience with their local Imam. Some of the awful experiences include being beaten black and blue while learning the Quran, and even experiencing sexual abuse at the hands of some rotten Imams. 
Imams need to be up-skilled to be able to meet the challenges of the community. They need safeguarding training, adequate salaries and resources, professional management, and mentorship by senior scholars. Imams need to respected for their work but also held accountable for their actions. We are all humans, without supervision and accountability we could fall prey of the whispers of Shaytan. Take measures to protect everyone before it’s too late. 
Many people leave Islam because their local Imams are not intellectually capable of responding to their challenging questions including questions on secularism, atheism, sexuality, LGBT and freedom etc. For the new generation, phrases like “God said and the Prophet said” are not enough. They want reasons, proof, evidence and intellectual rigour. People are desperately seeking a safe space to think critically, questions without barriers and doubt with judgment. The first step to knowledge is scepticism. Islam encourages critical thinking, questioning and doubting and Qur’an offers resounding proof of certainty. We need young people to know this and Imams need to promote it. If you cannot present Islam to the community properly why are you an Imam? 
There is a severe shortage of female Islamic scholars. We have failed to invest in institutions to train Muslim women to become Islamic scholars. Women have little opportunity to learn from male Islamic scholars and Imams. Culture plays a role, but Imams almost always stay in the male section of the prayer space. They should be equally accessible to both males and females in safe and secure spaces. Knowledge should not be a male commodity alone. 
When Imams are not able to answer questions adequately, present Islam intellectually or intelligently and are not accessible to women or youth, why are we surprised to see many people leaving Islam?
4. Bad parenting – The most important need of our children is to grow in a safe home. Their most significant teachers are their parents. Children, whose parents are absent or cannot get on with each other and whose family-life is dysfunctional, grow up with deep scars in their hearts and minds. If they see their parents preaching Islam at them, but failing to practice it, they feel let down, betrayed. Many children complain that their parents were the worst examples of Islam. 
Many Muslim children experience very little love when growing up. They may be rarely reassured with words of love, or given hugs, kisses or a tender touch. They grow up with an emotional deficit, and they believe this is due to Islam. Then perhaps, as they get older, if they encounter loving attention from others, they may be attracted to it. In some cases, they get into inappropriate emotional and sexual relationships, and the consequences can be dire. They leave Islam because they feel if Islam shaped their parents, they do not want to be shaped in the same way. 
Our children’s affinity to Islam is largely dependent on how we present Islam to them. We have to strike a balance between gentleness and discipline, leniency and firmness, between conservatism and moderation, between ritualised practices and intellectual underpinnings. We have to nurture our children’s natural dispositions and to inspire hope and aspirations in them. We have to allow our children to make mistakes and learn from them. We have to help our children keep on dreaming, even if their dreams change. 
When we have been a bad example of Islam and have displayed behaviour problems, why are we surprised that our children are leaving Islam? When we have told children that Islam is all about hell and punishment, the wrath of God and eternal damnation, why are we surprised when our children leave Islam? 
5. Ignorance – There is wholesale ignorance about Islam in our community. Religious literacy is not given priority. Professional qualifications take precedence over a solid intellectual foundation of Islamic principles. We have generations who have learned to read the Qur’an without any understanding of its meaning or underlying message, who have been taught rudimentary rituals of Islam, reminiscent of kindergarten level, and whose only connection with God is emotional. 
Many who leave Islam do not know much about their faith. They have no idea why they are even Muslim. They do not know why they pray. They do not understand Islam’s ethical and moral approach to life. They are just Muslims by virtue of being born in a Muslim family with their families emphasising halal meat and prayers. Why are we surprised when Muslims leave Islam? 
In Islam the first order of God is knowledge. It is through literacy and numeracy one can excel in every aspect of life including discovering God. It is through reading, writing and reflecting that one can find true enlightenment. Qur’an is all about reading, writing and reflecting. Did you know that approximately 5% of the Qur’an contains commandments in the form of permissible or prohibitions, the rest of the 95% of the Qur’an is all about deep reflection and contemplation? When the Muslim community suffers from a pandemic of religious illiteracy, why are we surprised when our children decide to leave Islam? 
6. Bad examples – In Muslim community whether in the UK or abroad, true examples of Islamic behaviour are not difficult to find, but sadly they are not widely known. However, bad examples of Islam are all around us. From Muslims claiming to follow Islam and then bombing innocent people, carrying out terrorist activities or setting up a so-called “Islamic state”, to Muslim governments in, for example, Saudi Arabia executing people arbitrarily, killing innocent men, women and children in Yemen out of a quarrel with neighbouring Iran; destroying democracy and establishing a dictatorship in Egypt; detaining people without charge in Algeria; banishing people in Bangladesh; mass-murdering people in Syria, and so on and so on.
We witness corruption in Muslim society at all levels. We see no justice or peace in Muslim majority countries. We see Muslims in the western countries causing trouble between themselves by fighting for mosque management positions, defrauding charities, conducting dishonest businesses, not paying taxes, working while claiming benefits, lying, cheating, selling drugs and getting involved in criminal activities. When our children grow up in or become witness to such behaviour amongst their fellow Muslims why are we surprised when they leave Islam? 
We know Islam does not teach corruption or terrorism, despotism or dictatorship; it teaches freedom, fairness, justice, excellence and compassion. It invites its followers to lead moral and ethical lives, to stand against shamelessness, evil and transgression. It teaches peaceful coexistence and moderation. Sadly, many Muslims do not follow the teachings of their faith. When young people are looking for good examples of their faith and they find it difficult what should they do? Why are we surprised when they leave Islam? 
Did you know that the Muslim population in the UK is less than 5% of the total population but they constitute more than 15% of the UK prison population? This must mean something! Why are there three times more Muslims in prison than there should be? In fact, we should not have any prisoners from Muslim families. When our children see such examples of Muslim society, they feel unimpressed, ashamed, disgusted and they often blame Islam for these ills. Why are we surprised when they leave Islam? 
7. Abuse – Many young people have experienced verbal and physical abuse in their homes at the hands of their patents. Being parents does not give you the right to beat your children and verbally abuse them. Children are a gift and a beauty in our lives, they are creations of God. Any abuse of our children is an abuse of God’s gift. When Muslim parents use Islam to demand their rights from their children, but fail to deliver a safe, loving and nurturing space for their children’s physical, emotional and spiritual growth, they have either been neglectful or abusive to their children. When a child experiences abuse at the hands of their parents they remain scared forever. We should not be surprised when children who have experienced abuse, choose to leave Islam. 
I have reports of many who have experienced sexual abuse from their family members. When Muslims claim sexual purity and chastity and then these children experience sexual abuse from the very people who have been preaching to them about sexual propriety, they feel angry at the hypocrisy. Violating a child is a crime that requires the maximum punishment. It requires society to come together and protect our children. In many cases, children have experienced awful abuse but seen their families and community remain silent or brush it under the carpet. In some cases, children were blamed for talking about it and accused of making up stories. How do you think children feel under such circumstances? Why are you surprised when some of them leave Islam because you are a Muslim and you have perpetrated such a crime or remained silent? 
8. Dull – Many children experience Islam without much fun. They remember how Islam was all about “don’t do this” and “do this”, a constant barrage of instructions. Some say they remember so many things that were haram, it felt like everything was haram. They were not allowed to laugh or joke too much as they were told that Allah does not like it. They were told to pray, fast and read the Qur’an, but not have fun; that they should always remember death and the hereafter, and not get too attached to the joys of life; that they should not watch much TV or go to the cinema because it was sinful. They felt that the element of fun was removed from their childhood because of Islam. 
Even in adult life, they see Muslims who get upset over cartoons, comedies or can’t even take a joke. Islam has become associated with being dull and boring. I hear this from many young people in colleges and universities. They say Islam is too restrictive. It does not allow them to do much. They have got this idea from their observation of Muslims and often of their families. 
I tell them that they would be hard-pressed to find too many rules or restrictions in Islam. The Highway Code, that you must learn if you want to drive, contains more rules than the whole of Islam. However, the criticism of some Muslims being rigid and dull is not unfounded. I sometimes remind older generations to cast their mind to a time when they were young. Islam doesn’t mean dull and boring life – it encourages all good things as long as they are ethical and moral. Have fun and enjoy what God has given you in abundance. 
Sadly, I don’t find it surprising that many young people chose to leave Islam because of their bad experiences with Muslims. We have to listen to the experience of our children and change. We have to live Islam authentically, honestly and with confidence. We have to present Islam intellectually and smartly and most importantly we have to exemplify Islam in our life if we want our children to remain Muslim. 


I say to those who are considering leaving Islam or have left Islam to pause and think – do not judge Islam by Muslims’ behaviour, rather judge Muslims by the teachings of Islam. If you study Islam with an open mind and heart you may find the answers you are looking for. I did!

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Current Affairs articles

An Eye-Watering Story

I am Gujarati: Hands Off My Mosque

ومن أظلم ممن منع مساجد الله أن يذكر فيها اسمه

“And who is more oppressive than he who prevents the mosques of Allah from mentioning His name.”

I write this with a heavy heart and a tear in my eye, never before have I written on behalf of someone who is deceased. That’s right, this message is on behalf of a girl who passed away aged 7.
Before she passed away she desired to visit a Masjid, the house of Allah, but she was refused from several Gujarati Masjids in Blackburn. Why?

One Masjid said her wheelchair will make our carpets dirty?!


Another Masjid said, if we have a fire she will cause a hazard! (She wanted a tour, not admission).


The Masjid that finally gave permission said, just look from the shoe racks??? Which she did and tearfully said, “Mum, is it because I am disabled I didn’t get a proper tour?” Heartbreaking!


In the end, the Abu Hanifah Foundation gave her a proper tour, their students sang Nasheeds for her and gave her a crystal frame…

THIS IS ISLAM! Respect to AHF, I salute you. 


And shame on the others, you disgust me. I must mention that the girl was a Pakistani and Pakistani is not a code word for Patels. Maybe if she was a Patel, she would have been allowed? 


Dear Gujarati Masters,
I’ll call you by the title you love, let me massage that ego for you. I’m happy to be your slave and servant. Your Masjids are no longer the houses of Allah, they are clubs, where the Gujarati Master throws his weight around and stamps his authority down. Perhaps it doesn’t work at home on the wife and kids?


If your heart doesn’t irk with this story you need to do an “Iman test” toooo many people testing for Corona and not checking that their Iman is positive. Just because these Imams don’t have disabled children, that doesn’t mean you don’t care about disabled children. This family is not related to me, nor do we have disabled children in the family, Alhumdu lillah… but the story still bothered me for nights. 


Before you blame committees of the Masajid… stop right there! The family approached the Imams who are very outspoken on the Mimbar but fragile on the inside I guess, it’s easy to talk the talk I guess. Gujaratis are good for establishing institutions, but not for establishing JUSTICE!

Ulama are incompetent when it comes to these diversity issues. Islam is not just about Salah and Sawm. Islam is a diverse religion, let Ulama open their minds, open their hearts and open their Masajid.

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

24 Muharram 1442

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Current Affairs articles

Contemplations on Covid-19

Lessons and reflections during the lockdown:

  1. Learn to appreciate your family. We might argue with siblings and get annoyed, we might dislike the decisions made by our parents, but there are so many people out there that have lost their parents or they’re distant for whatever reason. During the lockdown, these people realised what a close-knit family means.
  2. We must appreciate our deen – Islam. Many of us received Islam on a plate, we were born in Muslim families, hence we take it for granted. Covid-19 has brought many people closer to Islam, through sickness and health. We all remembered Allah SWT more, whether it was out of fear or thankfulness.
  3. Which brings me on to valuing your health. When we are young we think we will live forever and nothing can harm us. As we get older and our immune system gets weaker, we understand we must appreciate our good health. Especially our mental health is very important. Going for walks regularly and exercising.
  4. Life is the most unpredictable thing, but it is certain. Nobody debates death. In the UK almost 50,000 lives have been lost due to this pandemic. Make the most of your life, live for today, don’t delay good work.
  5. Before the lockdown, we did what we wanted to, when we wanted to, value your freedom. Many countries have a lockdown all-year-round under the dictatorship rule. Value your house and safety and security.
  6. The importance of unity – the virus is not a one-man battle, we are ALL in the same boat and we ALL need to work together to overcome it. Let’s stop discriminating some communities and blaming them for the spread of the virus.
  7. Charities have been great during the lockdown, hats off to all the churches and mosques who opened their doors to help the vulnerable. Many who lost their jobs were in need of basic food parcels, we must learn to appreciate the little things in life.
  8. Everyone had more time, kids were at home with online school and Madrasah. Parents were WFH and Masjids were closed so we were praying at home. This all meant we had more free time: to waste or to value? Your time is your life, value every minute, rather every second.
  9. If you still have a job, be thankful. Most of us get bored or fed up of the 9-5 system and feel it’s’ a burden. Thousands of people have lost their jobs and are struggling financially. Be grateful and say, Alhumdu Lillah for your income; little or large! You have a roof over your head… Ma Sha Allah!
  10. Be a ray of sunshine – it doesn’t take much to brighten someone’s day.

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

10th Dhul Hijjah 1441

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Current Affairs articles

Forty Hadith on Plagues and Epidemics

To proceed,

The tradition in Muslim religious literature of gathering collections of forty Hadiths dates as far back as the first century after the Hijrah. Abdullah ibn Mubarak al-Marwazi (Allah have mercy on him) is thought to be the first to have gathered forty Hadith in a collection. Perhaps the most well-known collection is that of Imam an-Nawawi (Allah have mercy on him), which has been translated into English, and on which there are several commentaries.

The practice of gathering forty Hadiths springs from a Hadith, narrated through several Companions, which puts the spiritual rank of religious scholarship within easy reach of the ordinary believer: “Whoever memorises forty narrations for my nation in matters of this religion, Allah will raise him up a scholar and I shall be an intercessor and witness for him on the Day of Rising.”

Allah make us from them.

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

15 Shaban 1441

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Current Affairs articles

A Point of View

There are a lot of people saying mosques should be closed completely; no Jumuah Salah and no daily congregation in place and we must seize all activity. As precautionary and sensible as this sounds, we need to be mindful of many factors before such extreme measures are taken.

What role does the Masjid play in the Muslim community?

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ سَبْعَةٌ يُظِلُّهُمُ اللَّهُ فِي ظِلِّهِ يَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ الإِمَامُ الْعَادِلُ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ رَبِّهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي الْمَسَاجِدِ، وَرَجُلاَنِ تَحَابَّا فِي اللَّهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ طَلَبَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ إِنِّي أَخَافُ اللَّهَ‏.‏ وَرَجُلٌ تَصَدَّقَ أَخْفَى حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ، وَرَجُلٌ ذَكَرَ اللَّهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ ‏”‏‏.‏

The Prophet (ﷺ) said, “Allah will give shade, to seven, on the Day when there will be no shade but His. (These seven persons are) a just ruler, a youth who has been brought up in the worship of Allah (i.e. worships Allah sincerely from childhood), a man whose heart is attached to the mosques (i.e. to pray the compulsory prayers in the mosque in congregation), two persons who love each other only for Allah’s sake and they meet and part in Allah’s cause only, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: I am afraid of Allah, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity), and a person who remembers Allah in seclusion and his eyes are then flooded with tears.”

For many of us, the Masjid is our fortress, our sanctuary, a safe haven for others, I would call it the Muslim man’s castle.

We all know what the doctors and medical professionals are advising, we are all well versed with the statistics of the media, but in all of this, doesn’t Allah matter? Doesn’t the Prophet ﷺ matter? Doesn’t the Quran mean anything? Doesn’t the Hadith mean anything? We need to strike a balance.

Like most things in the Muslim community, we have two extremes; the doctors and medics are saying, “Close all the masajid!” And certain Imams and Muftis are insisting to keep open, with restrictions.  Please refer to the Hadith above where it clearly shows attachment to the Masjid is a sign of Iman. Either way, we should be upset at the Masajid closing, not apathetic or hasty.

Where is the balance?

We need to have restrictions and be firm with the people and if that means sending certain people home, do it for everyone’s benefit. Some Masajid are being too lenient, they have rules, but don’t implement them. If the elderly are told not to come, stay vigilant in this even if it means sending them back home. Same applies to those with symptoms, they should be sent home with a firm warning.

It’s not an easy decision closing Masajid and this is why people are getting emotional. Remember the Hadith when the Prophet SAW was forced to leave Makkah?

Ibn ‘Abbas (Allah be pleased with him) narrated: “The Prophet (Allah be pleased with him) said, addressing Makkah: “How good you are as a land and how dear you are to my heart! Had your people not forced me out of you, I would have never come out and left you and would have never resided in any other city but you.” (At-Tirmidhi)

Personally, the decision should come from those who actually attend the Masjid regularly, whether they are a doctor, an Imam or a Mufti. It seems insensitive to have these decisions regulated by someone who doesn’t come to the Masjid frequently or simply attends for Jumuah Salah. This may sound unreasonable to some people, but some of us rely solely on the Masjid and its activities for our Iman, be it Salah, Adhkar, Dua and Bayans. Safeguarding Iman is also important, just like preserving our health, we don’t hear this [balance] from people who are saying close the Masajid. If a brother or sister doesn’t feel safe coming to the Masjid, because they are more prone to illnesses or vulnerable or have weaker faith, then they are advised to stay at home, but let others continue to come with restrictions in place.

Did the Prophet pray at home in Rain?

Once, on a cold night, Ibn `Umar (Allah be pleased with him) pronounced the Adhan for the prayer at Dajnan (the name of a mountain) and then said, “Pray at your homes”, and informed us that Allah’s Messenger (ﷺ) used to tell the Mu’adh-dhin to pronounce Adhan and say, “Pray at your homes” at the end of the Adhan on a rainy or a very cold night during the journey.” (Bukhari)

This Hadeeth is authentic, but what needs to be remembered here is that this was for one night or two. This wasn’t the ruling for several weeks or months. 50,000 Sahabah (Allah be pleased with them) died from the Plague of Amwaas. How many Masajid were closed? When Uthman (Allah be pleased with them) was made Shaheed, was the Masjid shut? Despite people rebelling and threatening lives. Let’s be fair, instead of cherry-picking Hadeeth and shopping for Fatwas.

Contagious Diseases in Islam

Bukhari (5776) and Muslim (2224) narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allah) and no tiyarah (superstitious belief in bird omens), but I like good omens.” They said: What is a good omen?” He said: “A good word.” 

The words of the Prophet (peace and blessings of Allah be upon him) “There is no ‘adwa” are general in meaning, thus the Prophet (peace and blessings of Allah be upon him) states that there is no contagion (without the permission of Allah). 

‘Adwa (contagion) refers to the spread of a disease from a sick person to a healthy one. What happens in the case of physical diseases may also happen in the case of psychological diseases. Hence, the Prophet (peace and blessings of Allah be upon him) said that a bad companion is the like one who operates the bellows: Either he will burn your clothes, or you will notice a bad smell from him. 

The words “there is no ‘adwa” include both physical and psychological diseases, even though it is more apparent with regard to physical disease. 

This does not mean that these things do not happen, because they do happen. Rather it is a statement that they do not have any effect. The One Who causes things to happen is Allah. If any of these things has a known effect then that is valid and real; if any of them is imagined to have an effect, then that is invalid and false. Thus, the hadeeth demonstrates that if there is a valid effect, it cannot be attributed to that thing itself (rather the One Who causes it to happen is Allah). If the effect is merely imagined, then this hadeeth is stating that it has no effect in the first place. 

With regard to the words “no contagion (‘adwa)”: contagion is something that happens, as is indicated by the words of the Prophet (peace and blessings of Allah be upon him), “Do not put a sick one with a healthy one” i.e. the owner of a sick camel should not bring it to the owner of a healthy camel, lest the contagion be transmitted. 

The Prophet (peace and blessings of Allah be upon him) also said: “Flee from the leper as you would flee from a lion.”, Leprosy is a serious disease that is transmitted quickly and kills the one who catches it. It was even said to be a plague. Hence, the command to flee from the leper so that the disease will not be transmitted from him to you. This is an affirmation of the effect of contagion, but its effect is not inevitable in such a way that it affects people by itself. The command of the Prophet (peace and blessings of Allah be upon him) to flee and not to bring sick camels to where healthy camels are, comes under the heading of avoiding the means (that lead to sickness), not attributing the effect to the means themselves. The means do not affect anything themselves, but we should avoid the things that may be a cause of the the calamity, because Allah says (interpretation of the meaning): 

“And do not throw yourselves into destruction” [al-Baqarah 2:195]

We cannot say that the Messenger (peace and blessings of Allah be upon him) was denying the effect of contagion, because contagion is something that is proven to exist in real life and is mentioned in other ahadeeth. 

When the Prophet (peace and blessings of Allah be upon him) said “there is no ‘adwa”, a man said: “O Messenger of Allah, the camels may be healthy like deer, then a mangy camel comes and mixes with them and they all get the mange.” The Prophet (peace and blessings of Allah be upon him) said: “And who infected the first one?” meaning that the disease came to the first one with no contagion, rather it came from Allah. By the same token, if it was transmitted by contagion, then it was transmitted by the command of Allah. A thing may have a known cause or it may not have a known cause. The mange of the first one does not have a known cause, apart from the fact that it happened by the will and decree of Allah, and the mange that came after it does have a known cause. But if Allah wills the camel will not become mangy.  Hence, sometimes a camel may get the mange but then it recovers and does not die. The same happens with the plague and cholera; they may enter a house and some may get sick and die, while others are not affected at all.

We HAVE to put our trust in Allah and depend on Him. It was narrated that a leper came to the Prophet (peace and blessings of Allah be upon him) and he took him by the hand and said, “Eat,” i.e., eat of the food that the Messenger (peace and blessings of Allah be upon him) was eating– because of the strength of his trust in Allah. This trust counteracts the causes of contagion. 

What we have referred to above is the best way of reconciling between the ahadeeth. 

Based on this, what is meant by the words of the Prophet (peace and blessings of Allah be upon him) “no ‘adwa (contagion)” is that disease is not transmitted from a sick person to a healthy one by itself, rather it is transmitted by the will and decree of Allah. If a sick person mixes with healthy ones this is one of the causes of the transmission of disease. But this does not mean that it will inevitably happen, rather it only happens if Allah wills it. Hence we often see a sick mother give birth to a healthy child, but the disease is not transmitted to the infant. 

Conclusion

Before closing the Masajid, the above points must be taken into consideration, exactly what Islam says about contagious diseases and the role the Masjid plays. When calamities arose the Prophet actually turned to the Masjid and turned to Allah, here we are, doing the opposite and saying Ulama and Muftis are narrow-minded and have the backward mentality. It’s because many people saying these things are not regular goers to the Masjid, they are armchair critics. I reiterate the people attending the Masjid MUST make the decision for Masjid closure, be it, Imam or health professionals. And please take it in steps, rather than complete lockdown. Cut down Salah in the Masjid, from 5 to 4 to 3, etc. Rather than 5 to 0. Allah grant us all ease, hope and mercy in these testing times, Allah grant us his light and generosity in these dark times.

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

25 Rajab 1441

Categories
Current Affairs articles

Pride, Power and Politics

An Open Letter to the People in Power

“The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.” [al-Shoora 42:42]‏.‏ 

Abu Bakr As-Siddiq (Allah be pleased with him) said: “O you people! You recite this Ayah: Take care of yourselves! If you follow the guidance no harm shall come to you. I indeed heard the Messenger of Allah (s.a.w) saying: ‘When the people see the wrongdoer and they do not take him by the hand, then soon Allah shall envelop you in punishment from him.'” (Jami`at-Tirmidhi, Book 33, Hadith 11)

This is a disclaimer before the letter starts, this letter is being written after having worked with Muslims, for Muslims, helping Muslims and working within the Muslim community, realising all is not what it seems and all that glitters is not gold. Many people who seem to be religious and practising are not as holy and angelic and sanctimonious on the inside as they may seem on the outside. A lot of people in power don’t seem to use their power justly and productively, rather they abuse their power unlawfully, unfairly and unethically. After working for Muslims, I started to look at everything from a leadership lens. The good and bad of every school, masjid, organisation, family and even country were directly related to the quality of their leaders.  The aim and purpose of this letter is to remind those in leadership and in power of their duty and the fact that they are answerable to Allah. You have been put in a position to lead by the book of Allah SWT and deal with people fairly and justly as Allah states in the Qur’an:

He be exalted, says (interpretation of the meaning): “Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan (i.e. to be patient in performing your duties to Allah, totally for Allahs sake and in accordance with the Sunnah (legal ways) of the Prophet SAW in a perfect manner), and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed” [an-Nahl 16:90]. 

When leadership is great, success inevitably follows. Likewise, when leadership is poor, failure inevitably follows. Think about it: give me some examples of successful countries, businesses and masjids and I will point you in the direction of the strong leader that orchestrated their success. This letter can be forwarded to Ulama, Imams, Chaplains, Principals of Madrasahs/Darul Ulooms, Headteachers of Boys/Girls Schools, as well as Muslim MPS and Councillors, it can be even sent to Non-Muslims in the above positions.

Abdullah bin Umar (Allah be pleased with him) reported: The Messenger of Allah ﷺ, peace and blessings be upon him, said, “All of you are shepherds and each of you is responsible for his flock. An Imam is a shepherd and he is responsible for those in his care. A man is a shepherd in respect of his family and is responsible for those in his care. The woman is a shepherd in respect of her husband’s house and is responsible for what is in her care. The servant is a shepherd in respect of his master’s property and is responsible for what is in his care. All of you are shepherds and each of you is responsible for his flock.”

What is the modern-day equivalent to the word shepherd in this hadith? IT IS A LEADER! So re-read the hadith above, but this time, replace the word shepherd with the word leader.

I believe that it is our responsibility to become leaders, because that’s what our beloved Prophet ﷺ taught us to be, and that is what he was. He exemplified leadership in all areas of his life, and, if we are truly followers of his example, then we will seek to do the same. Also, by looking at the life of the Prophet Muhammad ﷺ through this lens of leadership, my hope is that we will gain an even greater appreciation of how incredible he was, and our love for him will increase. We will gently remind those in power of their duties and qualities which naturally over time wear off, but need to be revivified.

To Begin…

  1. Ikhlaas – Sincerity is very important before taking up any position. You must be doing it for the sake of Allah SWT and to seek his pleasure. Narrated ‘Umar bin Al-Khattab: I heard Allah’s Messenger (ﷺ) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.” (Bukhari) Some intentions to make and questions to ask yourself:

How are we influencing or making a positive impact in the world?

How are we influencing our families, communities, co-workers, children, cities and countries?

If the Prophet’s mission was about changing the world, shouldn’t ours be too? Should we not also be people of influence?

We are only doing this role to please Allah, not for worldly gain.

2. Fear of Allah – Narrated Ma’qil (Allah be pleased with him): I heard the Prophet (peace be upon him) saying, “Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never feel even the smell of Paradise.”  (Bukhari, Vol. 9, Book 89, Hadith 264)

Before making any decision, before advising anyone, before deploying someone, you must think of Allah SWT and remember that you will need to answer to Him one day.

Nepotism is growing uncontrollably, people are given preference because of family ties, or because of beauty and honour and lineage. Whereas preference should always be given to the best man for the job. “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allah is All-Knowing, AllAware” [al-Hujuraat 49:13] 

The advisors of the Messenger included Muslim men of all tribes, races and colours. Their hearts were filled with Tawheed and they were brought together by their faith and piety – such as Abu Bakr (Allah be pleased with him) from Quraysh, ‘Ali ibn Abi Talib (Allah be pleased with him) from Bani Hashim, Bilal the Ethiopian (Allah be pleased with him), Suhayb the Roman (Allah be pleased with him), Salman the Persian (Allah be pleased with him), rich men like ‘Uthman (Allah be pleased with him) and poor men like ‘Ammaar (Allah be pleased with him), people of means and poor people like Ahl al-Suffah, and others (Allah be pleased with them all).

Abdullah narrated that the Prophet ﷺ said: “Indeed, after me you will see preferential treatment, and matters that you dislike.” They said: “Then what do you command us [O Messenger of Allah!]” He said: “Give them their rights, and ask Allah for yours.” Jami` at-Tirmidhi 2190 

حَدَّثَنَا عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ إِنَّكُمْ سَتَرَوْنَ بَعْدِي أَثَرَةً وَأُمُورًا تُنْكِرُونَهَا ‏”‏ ‏.‏ قَالُوا فَمَا تَأْمُرُنَا يَا رَسُولَ اللَّهِ قَالَ ‏”‏ أَدُّوا إِلَيْهِمْ حَقَّهُمْ وَسَلُوا اللَّهَ الَّذِي لَكُمْ ‏”‏

It was narrated from Umm Salamah (Allah be pleased with her) that the Messenger of Allah ﷺ said: “You refer your disputes to me and I am only human. Perhaps some of you may be more eloquent in presenting your case than others, so I rule in your favour because of what I hear from you. If I pass a judgement in favour of one of you that detracts from his brother’s rights, then he should not take it, because it is a piece of fire that is given to him which he will bring forth on the Day Resurrection.” (Sunan Ibn Majah, Vol. 3, Book 13, Hadith 10)

3. Seeking name and fame is blameworthy in all circumstances. The believer should be modest and humble, and he should not like to be chosen. One of the main factors that corrupt a person’s efforts to reach his Lord is his love of fame and prominence among people, and the love of leadership over them.

At-Tirmidhi (2376) narrated – and classed it as saheeh – that Ka‘b ibn Malik (Allah be pleased with him) said: The Messenger of Allah ﷺ said: “Two hungry wolves sent against a flock of sheep cannot cause more damage to them than a man’s eagerness for wealth and prominence causes to his religious commitment.”

One of the worst outcomes of the love of fame and prominence, and striving for it, is for a person to seek the praise of people, whether it is deserved or not.

Ahmad (16460) narrated that Mu‘awiyah (may Allah be pleased with him) said: I heard the Messenger of Allah ﷺ say: “Beware of praising one another, for it is like slaughter (i.e., fatal).”

Al-Mannawi (may Allah have mercy on him) said: Praise leads to self-admiration and arrogance, and it is fatal like slaughter, hence it is likened to it. Imam Ghazali (Allah have mercy on him) said: If someone does you a favour, if he is one of those who like to be thanked and praised, then do not praise him, because part of fulfilling his rights is that you should not approve of his wrongdoing, and his seeking thanks is wrongdoing. Otherwise, you may show him gratitude so that he will continue doing good.

Ibraheem an-Nakha‘i (Allah have mercy on him) and al-Hasan al-Basri (Allah have mercy on him) said: It is sufficient trial for a man to be pointed out with regard to religious or worldly matters, except the one whom Allah protects.

End quote from az-Zuhd by Ibn as-Sirri (2/442).

Once we understand this, there can be no doubt that it is safer for a man to prefer anonymity and be humble towards his Lord, and to refrain from seeking fame and prominence, even with regard to permissible worldly matters.

4. Shukr – Be grateful to Allah for the position you have been given. You should pray 2 rak’ahs daily thanking Allah for this blessing and pleading to him for his help to guide you.

5.Humility – A quality which is found in very few leaders and people in power. The saying is famous, “Money and Power changes everyone.” People forget who they were and where they were. Money makes people delusional and power leads people to think they are above the law of the land and the law of Allah. Some men have no fear of god, whilst others think they are actually almighty god. The Prophet ﷺ  once said ‘the leader of a people is their servant’. He demonstrated this throughout his life from personally building his mosque to partaking in digging during the battle of the Trench. He was not a self-serving in of a higher cause. This was accompanied by humility and living a simple life. He didn’t have a throne and sat among his people as one of them, such that when foreign visitors came, they could not immediately tell from a gathering who the Prophet ﷺ was.

6. Patience and Wisdom – The Prophetﷺ  was wise but practical at the same time. Once a Bedouin came to the mosque of the Prophet ﷺ and when the call of nature came he began urinating within the mosque and prayer area. Naturally this infuriated the other worshippers and companions of the Prophet ﷺ who started marching towards him in anger. The Prophet ﷺ intervened, not only by stopping the possibility of the Bedouin getting beaten up, but actually told the worshippers to let the Bedouin finish urinating!

This was not only very considerate of him but most wise. He ﷺ recognised that this was not an act of aggression but rather the simple Bedouin did not know about the etiquettes of the mosque and needed to be taught. This was the wisdom of the great teacher—the Prophet ﷺ, who proceeded to counsel the foolhardy Bedouin.

One of the most apparent qualities of the Prophet was his incredible patience. For 13 years he endured abuse and persecution at the hands of his fellow Makkans, including times when his companions were beaten, tortured and in some cases killed. Even the Prophet ﷺ wasn’t spared having animal entrails thrown at him as he prayed. One of his most perilous moments was in Ta’if when the people and their children stoned the beloved Prophet ﷺ until he was bleeding extensively.

Yet he had to remain patient and resilient through the suffering while painfully seeing his beloved followers grossly mistreated. His internal strength and patience, gave his followers strength and patience until God gave them some ease.

7. Courage, Compassion and Competence was in abundance in the Prophet ﷺ who sought to reflect the compassion of the Divine. Once, an elderly who would regularly throw rubbish in the pathway of the Prophet ﷺ fell ill. In seeing this, the Prophet ﷺ did not celebrate this situation rather showed care and compassion by going to visit the old woman, and preparing food for her. His courage was apparent during every battle and every challenging period faced by his people. Once at night during the Madinan period, the companions were awoken by a frightening loud noise. As they cautiously stepped out of their homes to see what was going on, they saw it was an out of control horse, but luckily someone brave had swiftly come out and brought the horse under control. It was none other than the courageous Prophet ﷺ.

He embodied the Quranic framework of Al-Qawi Wal Amin. Hence strong, competence and able, while being trustworthy. Today we find that sometimes good people aren’t the most competent, while the most competent aren’t always being good. The Prophet ﷺ role modelled the need to be both. He was known to be an able communicator who had the gift of ‘jawam’ul kalim’—a poetic way with words enabling him to say much with only a few words. He was an expert swordsman, with excellent equestrian skills but also had day to day practical skills from construction to sewing.

With regard to the imam’s role in society, there is no doubt that it is an important role. How can it be otherwise when he is leading the prayers which are the most important pillar of Islam after the Shahaadatayn (twin testimony of faith)? The Imam is the leader and the worshippers behind him are his followers. The imam guides and leads his jama’ah (group) by giving lessons and talks. The Messenger of Allah (peace and blessings of Allah be upon him) and the Rightly-Guided khaleefahs used to hold gatherings in the mosques where the Muslims would gather so that they might consult with one another concerning religious and worldly matters and so that they might teach the people about Tawheed, fiqh, good manners, and also enjoin what is good and forbid what is evil.” 

See Ahkam al-Imamah wa’l-I’timam fi’l-Salah by al-Muneef, p. 64 

The imam should check up on those who are absent (from the prayers), and visit the sick, He should strive to meet the needs of the Muslims who pray with him, teaching the ignorant, admonishing the negligent, advising the erring, reconciling those among whom there are differences, bringing them closer to one another and striving to foster friendship and love between them. He should strive to solve social problems that arise among them such as family quarrels, disputes between neighbours and the like. To sum up, the role of the imam is very important and should be appreciated as such. The group should help him to achieve the aims of sharee’ah and ward off anything that is bad or harmful. And Allah is the Source of strength.

The Prophet (peace and blessings of Allah be upon him) said: The whole Muslim is sacred to another Muslim: his blood, his property and his honour

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