Category: Muslim men

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Muslim men

Masjid or Musalla?

By Mufti Abdurrahman ibn Yusuf Mangera – 29 Ramadan 1425

masjid1

What exactly is a masjid? Is there a difference between a masjid, musallâ, and jamât khâna, etc? These are questions which need detailed discussion.

Nowadays, in the west, many Islamic Centers being managed include, among other things, a prayer hall, musallâ, or jamât khâna. Some communities rent an industrial unit, a store front, a house, or an apartment in which members of the Muslim community gather to perform congregational prayer (and in many cases social activities). Many communities actually have purchased property which they consider their masjid.

Which of the above can technically be considered a masjid, and what are the related rulings?

There is a difference between a masjid and a musallâ (or jamât khâna). A musalla (or jamât khâna) literally means a place where prayer is performed or where congregations are held, or worded differently, any temporary place in which worshippers congregate to perform their prayers. A musalla is also a place that has not been made an endowment or not yet intended to become a permanent masjid until the Last Day. In many cases, it is a temporary place from which the community will transfer once they find a more suitable, convenient, or permanent location. Though Muslims today commonly refer to their “musallâ” as their “masjid,” which the literal meaning of masjid (a place where the prostration is made) allows, a musallâ cannot technically be considered a legal [shar’i] masjid. Likewise the reward for prayer in a musallâ is not the same as in a proper masjid.

The Masjid

The masjid is a sanctified area, in which the rewards of prayers in congregation increase 25 to 27 times and where the mercy of Allah descends. It is considered the best of places by the Messenger of Allah (upon him be peace). Ibn ‘Abbas (may Allah be pleased with him) relates:

Masjids are the houses of Allah on the earth. They shine up to the inhabitants of the heavens just as the stars in the sky shine down to the inhabitants of the earth (Tabarânî).

A true masjid, in the legal sense, is a place that has been permanently dedicated to Allah for the sake of prayer, recitation, and His remembrance. Any piece of land that has been dedicated permanently for the sake of congregational prayers will also become a proper masjid. The great Hanafî scholar of Egypt ‘Allâma Tahtâwî states:

Know that for it [piece of land] to be considered a masjid, a building [or structure] is not necessary. Tahtâwi, Kitâb al-Waqf, Ahkâm al-masjid and Qâdî Khân 4:712).

A masjid is normally made into a waqf or endowment (sometimes difficult to establish depending on the legal connotations of endowment in some countries). However, once a masjid is erected, it will always be a masjid and the property of Allah. It cannot return to being the property of any person or community even those who may have paid for establishing it. ‘Allâma Haskafî writes,

If the inhabitants surrounding the masjid wither away and the masjid becomes desolate, it will still remain a masjid according to Imam Abû Hanîfa and Imam Abû Yûsuf until the Last Day, and the fatwâ is on this opinion (Hâwî al-Qudsî)” (al-Durr al-Mukhtâr 3:371).

The Messenger of Allah (upon him be peace) said,

All the earth will disappear on the Day of Judgment with the exception of the masjids for they will join with one another (Suyûtî, Jâmi’ al-Shaghîr).

Designation of a Masjid

A masjid (to become a masjid) must be formally designated by the committee or persons in charge. They do this by defining the area it will occupy and its boundaries. Along with this they can designate other adjoining areas to be used as bathrooms, lobby, storage, etc. The latter however will be considered the auxiliary areas of the masjid and, though part of the endowment, will not classify as “masjid” area that was previously defined by the committee. Therefore, it is possible, for example, to designate only the front half of a large hall (i.e. the first 10 rows) as the “masjid,” while the rest of the hall is classified as a musalla. Once the front half has been designated as such, then that part, both above and below it, becomes a shar’i masjid. This means that neither above it nor below it on any floor can be used for anything but as a masjid. Hence, all rulings that apply to a masjid will now apply to the exact same area directly below it on each of the lower floors (including the basement); and likewise on all floors above it. Constructing toilets, bathrooms, or holding any non-suitable activities above or below the “masjid” area will also be impermissible. However, it is permissible to have toilets or bathrooms constructed out of the boundary of the designated masjid area on any of the floors, since those areas will be considered the auxiliary area of the masjid and not technically the masjid itself. ‘Allâma Haskafî writes in his well-accepted text al-Durr al-Mukhtâr:

“It is prohibitively disliked to have sexual intercourse above the masjid. Likewise it is disliked to urinate or defecate above it because it is a masjid to the peaks of the heavens (Ibn ‘Abidîn adds, “Likewise to the recesses of the earth below”) … it is disliked to enter any impurity into it.… [However] these are not disliked above a room which has been just set aside as a masjid [in a person’s home] nor in the room itself, since that is not a shar’i masjid.… It is permitted for those in a seminally defiled state or menstruating women to enter into it [i.e. a musalla or place especially prepared for ‘Id or funeral prayer] just as is permitted into the extended yard of the masjid [i.e. the overflow area].… (al-Durr al-Mukhtâr with Radd al-Muhtâr 1:441-442).

Hence, no area of the actual masjid prayer area can be excluded from the masjid once designated as a masjid. However, before the plans are finalized and the area is designated a masjid, portions can be excluded from any of the floors above or below where the masjid will be, to be used for something else that is related to the masjid, for instance, a storage area, office for the imâm, a basement for storing masjid amenities, a shop to bring in income for the masjid, etc. Ibn ‘Abidîn writes in his Radd al-Muhtâr,

If they build a room above it for the imam then there is nothing wrong with that, because that is part of the welfare of the masjid. However, once the construction [designation] of the masjid is completed then they want to add a room, it will be prohibited [to change the designated masjid area and add a room for something else in it]. If the committee states that we had intended to do such, their statement will not be upheld [in court] (Radd al-Muhtâr 3:371).

Likewise the Egyptian jurist Ibn Nujaym writes,

It states in the Mujtaba that it is not permitted for the guardian of the masjid to build shops in the masjid or in its courtyard [i.e. the courtyard in which salats are performed during summer in hot countries – also known as the external masjid] (al-Bahr al-Râ’iq 5:249).

Storage Areas and Water Reservoir Above or Below a Masjid

A masjid can have a storage area above or below the actual prayer hall. The storage space below the prayer hall however must be used solely for the amenities of the masjid and must have been designated as such in the masjid’s design phase. Likewise, it would be permitted to have constructed a water reservoir underneath the masjid (as in some Muslim countries). It states in the al-Durr al-Mukhtâr,

If they make a basement beneath the masjid for its welfare [however, ‘Allâma Ibn ‘Abidîn adds here that this should be of limited area], it would be permissible just as is in the Masjid in Jerusalem (al-Durr al-Mukhtâr ma’a ‘l-Radd al-Muhtâr 3:370).

A Residence or Bathrooms Above or Below a Masjid

Although it is permissible to allocate certain parts of the masjid as a room for the imam and other uses from the original plan, bathrooms or a complete apartment for the imam should not be planned directly above the actual masjid area, even during the masjid’s initial design phase, since it is impermissible to have sexual relations, relieve oneself, etc., above or below a masjid. In any case, adding a residence or office to the existing masjid area will not be permissible after the masjid area is designated. ‘Allâma Ibn ‘Abidîn writes,

“It remains [to be ruled], whether it would be permissible if the person making the endowment designates lavatories [bayt li ‘l-khalâ’] to be directly beneath the masjid, as is the case in Masjid Mahallat al-Shahm in Damascus. I have not seen a specific ruling on this. Yes, it states in the Chapter of Endowments [of al-Durr al-Mukhtar] ‘If they make a basement beneath the masjid for its welfare it would be permissible’ so ponder” (Radd al-Muhtar 1:441).

Ibn ‘Abidin however only mentions this analogy between a storage basement and bathrooms in passing, stating that it is an issue in need of further deliberation. It is not based on any strong analogy.

Islamic Centres and Musallas Today

In the case of large Islamic centres today, which include a prayer hall, the prayer hall area could be considered the shar’î masjid, if it has been intended and designated as such. However, the adjacent rooms, such as the lobby, dining hall, children’s room, gymnasium, or offices would be considered as supplementary or extensions of the masjid and hence, not part of the shar’î masjid area, even though they would be part if the endowment [waqf] (i.e. not returnable to any one’s ownership), but the rulings would be different for the two as we will highlight below.

Women in Menstruation

A menstruating women or one who is experiencing post natal bleeding or a person in a seminally defiled state is prohibited from entering into a masjid. The Prophet (upon him be peace) said:

I do not make the masjid lawful for the menstruating women or the one experiencing post natal bleeding (Abû Dâwâd, Ibn Mâja, Tabarânî, Zayla’î has considered it sound [hasan] 1:193-194).

Young Children in the Masjid

It is unlawful [haram] to bring in infants or young children into the masjid if there is a possibility of them polluting the area of the masjid. If they are in diapers and less likely to pollute any part of the masjid, it will still be somewhat disliked (makruh tanzihan) to bring them as they could be carrying filth in their diapers (Radd al-Muhtar ‘ala ‘l-Durr 1:441, Al-Ashbah wa ‘l-Naza’ir, al-Qawl fi Ahkam al-Masjid 407). The Messenger of Allah (upon him be peace said.

Keep your infants and the insane away from your masjids (Sunan Ibn Maja, babu ma yukrahu fi ‘l-masjid).

Sleeping & Eating in the Masjid

It is disliked to sleep or eat in a masjid without the intention of i’tikâf or unless one is a traveler (al-Ashbâh wa ‘l-Nazâ’ir 407)

Congregation for Five Daily Prayers in the Masjid is a Communal Obligation

A congregation for the five daily prayers have to be established in a masjid otherwise the local inhabitants would be sinful for negligence, since it is a wâjib to perform the congregational prayers for the locals in the masjid. ‘Allâma Ibn ‘Abidin writes regarding tarâwîh prayer which is a confirmed sunna and not wâjib:

The apparent purport of their [jurists] statement is that it is a communal sunna to perform it [tarâwîh] in congregation in the masjid, to the extent that if they performed it in congregation in their homes, and no congregation took place in the masjid, they would all be sinful (Radd al-Muhtâr 1:473).

Hence, if this is the case for a confirmed sunna congregation, it would be more binding to have a congregation for every obligatory prayers in each locality. The Messenger of Allah (upon him be peace) said,

There is no salât for the neighbor of the masjid except in the masjid (Dâraqutnî, Hâkim from Kashf al-Khafâ’).

Conversation in the Masjid

It is likewise disliked [makrûh] for one to speak about worldly affairs in the masjid, ‘Umar (may Allah be pleased with him) had designated a special place outside the masjid where people could go and talk.  Ibn ‘Abidin writes,

(It is disliked to speak in the masjid) this is  regarding that talk which is of [a] permissible nature, [and] not regarding other than that which would warrant much greater sin (i.e. if one were to speak of it in the masjid) (Radd al- Muhtâr 5:269).

The Musallâ or Temporary Place of Prayer

All the above restrictions (i.e. that it is disliked to speak of worldly matters in the masjid, etc.) do not technically apply to a musallâ since it is a temporary place for worship. Hence, it can have apartments, bathrooms, etc., above or below it; or itself even turned into such (i.e. an apartment), once it is no longer used as a musallâ. However, it is recommended to treat it as a masjid, since it is being used for similar purposes.

A third floor musallâ within an industrial complex, which has other activities and businesses operating on the other floors (basement included), cannot be considered a shar’î masjid, but rather comes within the definition of a musallâ. ‘Allâma Haskafî writes,

If the basement was designated for any other use [i.e. not for the masjid] or he [the owner] made a room above it and faced the door of the masjid to the street [meaning he made it separate], then it cannot be a masjid. Hence he may sell it… [if he wishes, since it does not become an endowment] the same as if he had made [a portion from] the middle of his home into a masjid, and permitted for the adhân to be called therein – it would not become a masjid.

‘Allâma Ibn ‘Abidîn comments on this by saying:

The reason for the place not being a masjid is because the additional rooms are not designated for the welfare of the masjid. This is explicitly mentioned in the Is’âf, where it says, “If the basement or the floor above it is endowed for the benefit of the masjid or they were properly endowed for that then it would become a masjid (Shurunbulâliyya). It states in al-Bahr [al-Râ’iq] that the summary of this [issue] is that it is a condition for it being considered a masjid that the lower and upper floors need to [also] be a masjid, so that the rights [and ownership] of people is waived from it, as Allah says ‘And verily the masjids are for Allah…'” (Radd al-Muhtâr 3:370).

Although similar laws should be observed in a musalla as in a masjid, since it is emulating a masjid, it is not legally necessary. Therefore:

  • It would be permissible for menstruating women to enter into a musalla to attend classes or lectures.
  • Performing prayer therein would not hold the same reward as praying in a masjid although it would be more than in the home. A hadîth related by Ibn Hajar al-‘Asqalânî from ‘Abdullâh ibn ‘Amr ibn al-‘As states that the reward for a congregation with one’s family members (aside from in a masjid) holds 15 times the reward of praying alone, whereas praying it in the congregation in the masjid holds twenty five times the reward. Ibn Hajar al-‘Asqalânî concludes that the 25 times extra reward is confined to performing it in congregation in the masjid and not in a congregation performed at home. See Fath al-Bârî 106, Mirqât al-mafâtîh 3:145, and al-Bahr al-râ’iq 1:346
  • It would be permissible to eat or sleep in a musalla without having the intention of i’tikâf, which is necessary in the masjid for one to eat or sleep.
  • One can also perform Tahiyyat al-Masjid in a musalla.

A useful setup for women’s prayer could be that there be two room: one connected to the back of the men’s prayer area, which could be intended as being included in the shar’i masjid; and another room behind the first room, which could be a musalla or a multi purpose room for menstruating women or women with children to stay in.

http://www.zamzamacademy.com/2010/08/masjid-or-musalla/

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Muslim men Muslim women

I want to see. . .

red

I want to see men who are selfless, caring and compassionate.

I want to see men who stand up for the truth with courage, spirit and valour.

I want to see men who are protectors of their families, not cowards.

I want to see men who are full of ghayrah and jealousy, nerve and audacity, guts and gallantry.

I want to see men who are guardians – wary and watchful,  like shepherds watching their flock – not apathetic, not neglectful.

I want to see men who are ‘men’, not just males. Even animals have male species, but they are unable to do what we are capable of.

I want to see men who are good fathers, loving and devoted, playful and joyful, not moody and grumpy with regimental rules or over disciplined.

I want to see men with who are empathetic and sympathetic, who are thoughtful and considerate without reciprocation.

I want to see men who think intelligently, speak intelligently, and act intelligently – not docile and passive.

I want to see men who are articulate, eloquent and handsome in language; whose speech stirs fear in dead hearts and wakes up a sleepy mind.

I want to see men who are not beguiled by materialistic charm and charisma, rather they are content and appeased.

I want to see men who would give their lives fighting for what is right, standing for people’s rights; not fear anyone to gain the mist of peace even if they had to battle through a war of fog.

I want to see women who appreciate their true value, who are not limited to the colour of their skin and the size of their hips.

I want to see women who are fit and healthy, not forcefully anorexic and skinny to impress society’s desires.

I want to see women who comprehend what a ‘good woman’ is; it is far more than she who has the highest heels and tightest clothes.

I want to see women who understand being a mother is priceless; not every woman is blessed enough to be a mother.

I want to see women who have careers and jobs, but also realise there is no greater career and no superior job than the upbringing of children in a rightful manner.

I want to see women who dress to impress, yes, to impress Him SWT and only Him SWT.

I want to see women who are queens of their homes, without being bossy and dominant, be leaders of their children, be managers of their husband’s needs.

I want to see women who are good Muslimah daughters, give da’wah and attend circles without forgetting their obligation is with their family and parents first and foremost.

I want to see women who marry men for their character and piety, not just for his job, looks and salary.

I want to see women who support their husbands and encourage them without being negative or their first opponent.

I want to see men and women who will hopefully read this message in a positive light as that is the intention I have written it with. May we all take heed from the good and please forgive me and correct me on anything that comes across negative, In Sha Allah.

“A bitter truth is better than a sweet lie.”

Ismail Ibn Nazir Satia

(One who is in dire need of Allah’s Forgiveness, Mercy and Pleasure).

14 Rabiul Awwal 1436

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Muslim men

Dear Abba

In memory of my late father, Haji NazirAhmed Daud Satia (Allah illuminate his grave).

The Eyes Tear,
The Heart is in Pain,
But (with my tongue) I will only say that which is pleasing to Allah,
And we are indeed sad at your departure.

20151212_154603[1]Dear Abba,

Today, 27th November 2015 we commemorate two years after you returned to Allah SWT. Two years since you left an empty spot in our hearts. Two years of grief, sorrow, memories and much patience. Two years since a vacuum has not been filled and indefinitely will not be filled. Simply because I believe you were not just a father and a grandfather. You were a unique man, a resilient, robust, righteous man. You were a man that stood up for his people, you stood up for what was right, if the whole world was against you. That’s all I saw for 28 years. There were and are few men in the world like you, but the world needed such great men, and still does.

A man asked the Prophet, when he had put his leg in the stirrup: “Which kind of Jihad is best?'” He said: “a word of truth spoken before an unjust ruler.” (Nisa’i)

People talk about Umar (Radhiy Allaho Anho) – who most certainly was a great man of justice and principles. People talk about Malcolm X (Rahimahullah) who was an advocate of truth and equality. These are my heroes too!

But Abba, I need not look far, when I had a role model in front of my own eyes. You taught us morals, values, justice and principles.

You taught us the true way of life.

You taught us how to defend and stand up for ourselves in the cruel and evil world we live in.

You taught us how money and power changes the best of people, and not to be materialistic. Rather keep a heart; a loving heart, a giving heart, a forgiving heart.

You taught us, rather reminded us how when you and your parents came from India, you had nothing. So be grateful for what we have as it is all from Allah, if you show ingratitude – He will take it away! Likewise, we came with nothing and we will leave this world with nothing.

The most amazing thing you taught us, was conviction in Allah. Something which even the most knowledgeable of people lack in this day and age. Your Yaqeen – that Allah does everything and how Allah’s help comes, was admirable.

Such were the lessons we learnt.

“That is Allah’s grace which He bestows on whom He wills, He is the Owner of Mighty Grace.” (62:4)

Abba, it is said in history books, Khattab the father of Umar (Radhiy Allaho Anho) was known for reconciling between tribes and his own people. Allah SWT made his son a leader, an Imam of justice and Taqwa. When I read this, I remembered you. You spent your entire life reconciling between people. How many marriages did you save, how many brothers and sisters who had stopped talking did you unite, and how many transactions did you witness to be carried out fair and honest. You never feared losing respect and honour, rather you did what was right. A great example of the verse below:

“You honour whom You will and You degrade whom You will. In Your hand is [all] good. Indeed, You are over all things competent.” (3:26)

You always prayed to Allah (and taught us too), to keep you independent. Never reliant upon anyone but Him. Allah granted this desire of yours.

No doubt, you were a respected and honourable man. A community man who was noble and worthy. A selfless and self-sacrificing man. A man who was principled and upright.

Ahumdu Lillah! All praise be to Allah (alone) for all of that.

Abba they say, “How you live is, how you will die.” Well, we certainly saw that in your life Ma Sha Allah! You spent over 20 years as a Chairman of the Sunnat Jamat in India. It was your life, your soul, your everything. And the last thing you did before your demise, you were in a meeting for the Sunnat Jamat, which went on half way through the night. Which inevitably was the cause of your heart attack. It is fair to say, you died fighting for what was right, for justice, for a cause you spent most your life doing.

Abba, you engaged and participated in many noble causes throughout your life, you were a generous and charitable man. You initiated many projects particularly in India, your birth place and it was always at the centre of your heart and mind.

The Messenger of Allah (ﷺ) said:

“Whoever starts a good tradition which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards. (Tirmidhi)

This was eloquently said in the speech given Mawlana Abul Qasim Saheb (Hafidhahullah), at your funeral. His words were loud and clear,

“Today we are bidding farewell to a good man, rather a good ‘friend’ to us all. He will surely, most definitely be missed. He was a religious, holy and spiritual man. He was devout and sincere. He took his people forward, he brought them together, and he was the epitome of unity. He cared for one and all, he was the height of brotherhood. A man of Da’wah and Tabligh. He was concerned and always asking about our Darul Uloom (Markaz, Dewsbury). His greatest worry was regarding the ‘Watan’ – India. As he felt he owed it to the people left behind, so they can better their lives just as we had done (in the UK). He would visit India every year but would not return until he had accomplished a new project or finished an old one.”

Abba, it was hard on your funeral day. I remember it like it was yesterday. There were scores of people at the Janazah – Fa Lillahil Hamd! It was hard to sprinkle the soil on your face and see you for the last time. People had travelled from all over the country, those who you kept good connections with. Something else you instilled and embedded in our hearts and minds, to keep good ties with people and particularly those who had favours (Ihsan) upon you.

Aishah RA who said: “The Prophet SAW said,

‘If a Muslim dies and his funeral prayer is attended by a group of a hundred Muslims, and they all sincerely pray for his forgiveness, he is forgiven’. (Ahmad, Muslim, and Tirmidhi)

Ibn ‘Abbas RA reported: “I heard the Prophet SAW saying:

‘If a Muslim dies and a group of forty people, who do not associate any one with Allah, pray for him, their prayer is accepted and he is forgiven’.” (Ahmad, Muslim, and Abu Daw’ud)

Abba, there were many signs of your ‘good death’. We all heard you praying and doing Dhikr as you lay in the hospital bed. Friends of mine who came to visit you said they heard you reading the last few Surahs of the Qur’an. Throughout your life you constantly did Dhikr and had a Tasbih in your hand.

The Messenger of Allah (ﷺ) said,

“He whose last words are: `La ilaha illallah’ (There is no true god except Allah) will enter Jannah.” Abu Dawood

After your heart attack, your kidneys were failing, you were unable to excrete the last few days. I remember the pain you suffered. But now all the pain is over In Sha Allah.

Abdullah Ibn Yasar RH said,

“I was sitting with Sulaiman bin Sard and Khalid bin ‘Urfutah, and they said that a man had died as a result of abdominal illness. They wanted to attend his funeral, and one of them said to the other: ‘Didn’t the Messenger of Allah say: Whoever is killed by an abdominal illness, he will not be punished in his grave? The other said: ‘Yes.”’ (Nasai)

Abba, some might wonder why I am writing this when you can’t read it? Well, I know you won’t read it today. But one day you will In Sha Allah. Maybe when we are in Jannah – where we meet next In Sha Allah. It’s going to be quite awesome, as we will both be the same age (what a thought being same age as your father?!).

Mu’adh bin Jabal RA narrated that the Prophet (s.a.w) said:

“The people of Paradise shall enter Paradise without body hair, Murd, with Kuhl on their eyes, thirty years of age or thirty-three years.” (Tirmidhi)

Today, I stood at your grave for a long time. Not stayed for that period since a while. It was cold, wet and windy. But I felt your warmth, I felt peaceful, and a soothing, calm atmosphere. Others have said the same about your grave site. We have full hope and faith that you are being showered in the Mercy of Allah SWT and you are lying in a garden of Jannah. I prayed a full Para today – 29th Juz and will finish the 30th tonight In Sha Allah. All that reward will be yours like a blossom of flowers in your grave.

It was narrated from Abu Hurairah that the Messenger of Allah said:

“When a man dies all his good deeds come to an end except three: Ongoing charity (Sadaqah Jariyah), beneficial knowledge and a righteous son who prays for him.” (Nasai)

Abba, maybe I wasn’t as you wanted me to be or perhaps I’m not as obedient as I ought to be. But one thing I know, I have prayed for you every day since the last two years and I shall continue to do so. I am sorry for not fulfilling your rights, we all are. Please forgive us.

“They rejoice on account of favour from Allah and (His) grace, and that Allah will not waste the reward of the believers.” (3:171)

Recently, someone saw you in a dream sitting with Hadhrat Mawlana Yusuf Motala Saheb (Hafidhahullah) and Mawlana Fadhle Haqq Wadi Saheb (Hafidhahullah). You were all eating on a Dastarkhan (table cloth). Upon interpreting, it was said this indicates your love for these two Alims and your love for Ulama. How can we forget how you were always at the beck and call of Hafidh Patel Saheb (Hafidhahullah) when he used to come Blackburn and your closeness to Hadhrat Mawana Ismail Wadi Saheb (Rahmatullahi Alayhi). And also, from India – Hadhrat Mawlana Talha Saheb (Hafidhahullah) and last but not least Shaykhul Hadith Hadhrat Mawlana Muhammad Yunus Saheb (Hafidhahullah). The latter to whom you sent me in service to him, and what an honour that was.

And lastly, we cannot forget your incredible love for tea. Here’s your mug!

20151128_211702

وَاللَّهِ مَا يُخْزِيكَ اللَّهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الْكَلَّ، وَتَكْسِبُ الْمَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ

“By Allah, Allah ﷻwill never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.” (Bukhari)

These were the words said to the Prophet (peace and blessings be upon him) by his beloved wife, Khadijah (Allah be pleased with her) after he received the first revelation. I can certainly, without any hesitation say the same words to you In Sha Allah.

Your unworthy son – forever indebted to you.

20151212_154615[1]

O Allah! Grant my dear father Forgiveness. bless him with your Mercy, bestow upon him your Compassion, and make his grave a garden from the gardens of Jannah.

Ameen Ya Rabb.

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s Forgiveness, Mercy and Pleasure).

16 Safar 1437.

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Muslim men

The Cancer next to the Masjid

Brother Ibrahim Khan – 1st Ethical

In every Muslim community there are two permanent fixtures wherever you go in the UK. You can go to the London heartlands, the Blackburn hills, the Bolton vales, Manchester, Leicester, Glasgow, Birmingham – everywhere you will find these fixtures. The first one is of course the Masjid. In nearly every street we have a Masjid, thriving and full of people who come to pray and children who come to study. In a way, the flourishing of this Islamic community makes the second fixture all the odder. In nearly every Muslim neighbourhood, sometimes right next to the Masjid, we will find the second fixture, a gambling shop.

Gambling has unfortunately become an acceptable practise in Muslim society due to its wide-scale promotion by the media. A large number of good Muslims are also caught in the web, not realising that they are gambling and that the earnings from the gambling are haraam.

In the early days of Islam the Prophet (PBUH) was questioned regarding the permissibility of gambling and alcohol. The first verse that was revealed regarding this is in Surah Baqarah:

“They ask thee concerning wine and gambling. Say, ‘In them is great sin and some benefit for men; but the sin is greater than the benefit.” (Qur’aan 2:19)

Nowadays, just like the epidemic of plague, the disease of gambling too has now become so common that it has become virtually a means of trade and commerce.  Thousands and millions of Muslim openly go against the clear order of Allah and his Holy Prophet (PBUH). Thousands and millions of Muslims become involved in this act of gambling with the result that it becomes an unending and everlasting vice.

How bizarre it is to see old men in their topis go to the Maghrib prayer, drop off their grandchildren to the madrasah, and then head next door to bet on the horses. And yet this is happening every single day all over the UK in our communities. People do no bat an eyelid when a Muslim buys lottery tickets in the shop; no one comments when they see a used scratch-card thrown on the pavement. We have become almost immune to the evil of this activity even though we see signs of it daily all around us.

Three things are going wrong here. Firstly, the masjid and the madrasah is failing in its purpose to warn its congregation of the ills of this activity. They may be encouraging people to pray, but they need to go much beyond that. Lut (as) did not go to his nation and preach to them to start praying. No, he tackled the problem of his people head-on.

Secondly, people do not have the basic Islamic education to know that what they are doing is haram. This is because financial Islamic education is nearly always neglected in every community and as a result we have 5-times praying bearded Muslims who deal in interest, sell alcohol, and gamble on the weekend.

Thirdly, our eman is weak. For many of the gambling Muslims out there they do in fact know that what they are doing is wrong. But unfortunately we lack the attachment to our deen that comes from basing our beliefs on firm reasons and logic rather than for cultural and social reasons. All three of these reasons must be remedied through education, the effective delivery of education, and the right kind of education.

And this education is sorely needed as the severity of this sin is such that if one was to suggest another to gamble, he would have to give away some sadaqah. The Prophet (PBUH) said:

“Whoever says to his companion, ‘Come, I will play you for stakes,’ must expiate by giving charity.” [Sahih Bukhari]

Hence we should repents sincerely to Allah if we have played any sort of gambling games such as lottery, scratch cards, roulette and raffles etc. And if we ever made some gains then we would purify our wealth by giving away an equivalent amount in charity.

May Allah Ta’ala bestow the entire mankind with salvation and freedom from this disease!

Categories
Muslim men Muslim women

“And the male is not like the female.” (Surah Imran)

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بسم الله الرحمن الرحيم

QUESTION: Is there a mention of the equality of women in the Qur’an?

ANSWER:

Praise be to Allah.

Firstly:

This word – equality – which many thinkers in both the east and the west advocate in various fields of life is a word which is based on deviation and a lack of understanding, especially when the speaker attributes this idea of equality to the Qur’an and to Islam.

One of the things that people misunderstand is when they say that “Islam is the religion of equality”. What they should say is that Islam is the religion of justice.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

“Here we should note that there are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they started to ask, what is the difference between male and female?’ So they made males and females the same, and then the communists said, ‘What difference is there between ruler and subject? No one has any authority over anyone else, not even fathers and sons; the father has no authority over his son,’ and so on.

But if we say justice, which means giving each one that to which he or she is entitled, this misunderstanding no longer applies, and the word used is correct. Hence it does not say in the Qur’aan that Allaah enjoins equality, rather it says (interpretation of the meaning):

“Verily, Allah enjoins Al‑‘Adl (i.e. justice)”

[al-Nahl 16:90]

“and that when you judge between men, you judge with justice”

[al-Nisa’ 4:58]

Those who say that Islam is the religion of equality are lying against Islam. Rather Islam is the religion of justice which means treating equally those who are equal and differentiating between those who are different.

No one who knows the religion of Islam would say that it is the religion of equality.  Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’aan denies equality, as in the following verses:

‘Say: Are those who know equal to those who know not?”

[al-Zumar 39:9]

‘Say: Is the blind equal to the one who sees? Or darkness equal to light?’

[al-Ra’d 13:16]

‘Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later’

[al-Hadeed 57:10]

‘Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allaah with their wealth and their live’

[al-Nisa’ 4:95]

Not one single letter in the Qur’an enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me.

Every man knows that he find it unacceptable if we say that the male is equal to the female.”

Sharh al-‘Aqeedah al-Waasitah, 1/180-181

Based on this, Islam does not regard men and women as equal in matters where regarding them as equal would result in injustice to one of them, because equality that is inappropriate is a severe form of injustice.

The Qur’an commands women to wear clothes that are different from those worn by men, because of the differences in the ways each sex is tempted by the other. The temptation posed by men is less than the temptation posed by women, so the clothes that women should wear are different than the clothes that men wear. It makes no sense to tell women to expose the parts of the body that men are allowed to expose, because of the differences in the temptation posed by a woman’s body and a man’s body – as we shall explain.

Secondly:

There are matters in which men and women are treated differently in Islamic sharee’ah, such as:

1 – Qiwaamah (being in charge of the household)

Allah says (interpretation of the meaning):

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa’ 4:34]

Ibn Katheer (may Allaah have mercy on him) said:

“Allah says ‘Men are the protectors and maintainers of women’ meaning that the man is in charge of the woman, i.e., he is the leader and head of the household, the one who disciplines her if she goes astray.

‘because Allah has made one of them to excel the other’ i.e., because men are superior to women and are  better than women. Hence Prophethood was given only to men, as was the position of khaleefah, because the Prophet (peace and blessings of Allah be upon him) said, ‘No people shall ever prosper who appoint a woman as their ruler.’ This was narrated by al-Bukhaari from the hadeeth of ‘Abd al-Rahman ibn Abi Bakrah from his father. The same applies to the position of qadhi (judge), etc.

‘and because they spend (to support them) from their means’ refers to the mahr and the spending on women’s maintenance that Allah has enjoined upon men in His Book and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him). So a man is inherently better than a woman, and he is superior to her because he spends on her. So it is appropriate that he should be in charge of her, as Allah says, ‘but men have a degree (of responsibility) over them’ [al-Baqarah 2:228].

‘Ali ibn Abi Talhah RA said, narrating from Ibn ‘Abbaas RA: ‘Men are the protectors and maintainers of women’ means that men are the leaders of women and they should obey them in areas where Allah has enjoined obedience. Obedience may mean treating his family kindly and protecting his wealth.”

(Tafseer Ibn Katheer, 1/490)

2 – Testimony or bearing witness. The Qur’an states that the testimony of one man is equivalent to the testimony of two women.

Allah says (interpretation of the meaning):

“And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her”

[al-Baqarah 2:282]

Ibn Katheer RH said:

Two women are to take the place of one man because women are lacking in reason, as Muslim narrated in his Saheeh… from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “O women, give in charity and seek forgiveness a great deal, for I have seen that you form the majority of the people of Hell.” A wise woman among them said, “Why is it, O Messenger of Allah, that we are the majority of the people of Hell?” He said, “Because you curse too much, and you are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you.” The woman asked: “O Messenger of Allah, what is wrong with our common sense and our religion?” He said: “Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to that of one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadhan (during the days) you do not observe fast, that is a failing in religion.”

(Tafseer Ibn Katheer, 1/336)

There may be some women who are wiser than some men, but this is not the usual rule and such women are not in the majority. Sharee’ah is based on what is general and most common.

The fact that women are lacking in reason does not mean that they are crazy, rather their reason is often overtaken by their emotions, and this happens to women more often than it happens to men. No one would deny this except one who is arrogant.

3 – A woman inherits half of what a man inherits.

Allaah says (interpretation of the meaning):

“Allaah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females”

[al-Nisa’ 4:11]

Al-Qurtubi RH said:

Because Allah knows better than they do what is in their best interests, He made the division of inheritance based on differentiation, because He knows what is in their best interests.

Tafseer al-Qurtubi, 5/164

For example, a man is obliged to spend more than a woman, so it is appropriate that he should have a larger share of inheritance than a woman.

4 – Clothing:

A woman’s ‘awrah includes her entire body. The least that can be said is that she should not uncover anything except her face and hands, and it was said that she should not even uncover that.

Allah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:59]

The ‘awrah of a man is the area from the navel to the knees.

It was said to ‘Abdullah ibn Ja’far ibn Abi Talib, “Tell us what you heard from the Messenger of Allah (peace and blessings of Allaah be upon him) and what you saw of him, and do not tell us about anyone else, even if he was trustworthy.” He said, “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, ‘The area between the navel and the knee is ‘awrah.’”

Narrated by al-Hakim in al-Mustadrak (6418)

Other examples include the following, which is not a comprehensive list.

There are other differences between the sexes, including the following:

  • A man can marry four women, but a woman can only have one husband.
  • A man has the right to issue a divorce and it is valid if he does so, but a woman does not have the right to issue a divorce.
  • A man may marry a woman from among the People of the Book (Jews and Christians), but a Muslim woman may not marry anyone but a Muslim.
  • A man may travel without his wife or any of his mahrams, but a woman may not travel unless she is accompanied by a mahram.
  • Prayer in the mosque is obligatory for men, but not for women; a woman’s prayer in her house is more beloved to Allah.
  • A woman may wear silk and gold, but a man must not wear them.

Everything that we have mentioned is based on the difference between men and women, because the male is not like the female. Allah says (interpretation of the meaning):

“And the male is not like the female”

[Aal ‘Imran 3:36]

The male is different from the female in many ways, in his strength, in his body, in his toughness and roughness, whereas women are soft and gentle.

And men are different in intellectual terms, for men are known for their strength of understanding and their memory as compared to women. Women are weaker than men in memory and forget more than men do. This is well known, for most of the reputable scholars in the world are men. There are some women who are more intelligent and have better memories than some men, but this does not cancel out the general rule. Most cases are as we have described above.

With regard to emotions, men speak of them when they get angry or when they are happy, but women are affected by the slightest emotional effects, so their tears flow at the slightest emotional provocation.

Jihad is obligatory for men, but jihad in the sense of fighting is not obligatory for women. This is the mercy of Allah towards them, and consideration for their nature.

In conclusion we may say that the rulings for men are not like the rulings for women.

Thirdly:

Islam regards men and women as equally obliged with regard to many acts of worship and interactions with others. For example, women do wudoo’ just as men do, they do ghusl as men do, they pray as men do, and they fast as men do, except when they are menstruating or bleeding following childbirth. Women pay zakaah as men pay zakaah, and they do Hajj as men do, except for a few differences in the rulings. It is permissible and acceptable to buy from a woman, and if a woman gives charity, that is permissible. It is permissible for a woman to set free the slaves that she owns, and there are many other similar cases because women are the twin halves of men, as it says in the hadeeth:

It was narrated that ‘Aa’ishah said: The Messenger of Allah (peace and blessings of Allah be upon him) was asked about a man who finds some wetness (on his clothes) but did not have an erotic dream, and he said, “He should do ghusl.” He was asked about a man who had an erotic dream but did not find any wetness, and he said, “He does not have to do ghusl.” Umm Salamah said, “O Messenger of Allah, if a woman sees that, does she have to do ghusl?” He said, “Yes, for women are the twin halves of men.”

(Narrated by al-Tirmidhi, 113; Ahmad, 25663.

Conclusion:

Women are like men in some aspects and they differ from them in others. Most of the rulings of Islam apply to men and women equally. In cases where a distinction is made between the sexes, the Muslim regards that as a mercy from Allah and a sign of His knowledge of His creation, but the arrogant kaafir sees it as oppression and injustice, so he stubbornly insists on claiming that men and women are the same. So let him tell us how a man can carry a foetus and breastfeed it?  He stubbornly ignores the weakness of women and how they bleed during their monthly period, and he stubbornly beat his head against the rock of reality. But the Muslim is still at peace with his faith, surrendering to the command of Allaah.

“Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves), All‑Aware (of everything)”

[al-Mulk 67:14 – interpretation of the meaning]

And Allah knows best.

Sheikh Muhammed Salih Al-Munajjid (Hafdhahullh).

Categories
Miscellaneous Muslim men

Muslim Unity

By Khalid Baig – (From the book ‘First Things First’)

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The article below is adapted from two talks of Mufti Muhammad Shafi (Allah have mercy on him) given in 1963 and published in the booklet Wahdat e Ummat.

“I gave a lot of thought to the causes of the sorry state of the Ummah, during the years of captivity in Malta,” said Shaykh-ul-Hind Mawlana Mahmoodul Hassan (Allah have mercy upon him). It was 1920, and at 69 not only was he one of the most distinguished scholars of his time, he had also spent a lifetime in political struggle. His audience was a gathering of Ulama, eager to hear the lessons of a lifetime of study, struggle and reflection. His conclusion: “Our problems are caused by two factors; abandoning the Qur’an and our infighting.” He spent the few remaining days of his life addressing these causes.

The reasons Shaykhul Hind (Allah have mercy upon him) stated are as valid today as they were then. They are also related; the second being caused by the first. The Qur’an had declared us as one Ummah and had warned us against infighting. We have ignored those teachings and the billion-strong Ummah has turned into an Ummah fragmented into a billion segments.

A very large number of our internal battles are the result of narrowly defined self-interest. Islam could have been the force that helped us overcome that. Unfortunately, instead of letting it fulfil that role, today we have made even religion provide us with additional and irresolvable points of conflict. We fight over petty issues of fiqh. We fight over fine points of religious interpretation. We turn minor points of religious law into big battlegrounds while most important and fundamental teachings of religion are violated.

We all do this even as this religion has been under attack from all directions. Thousands of people become apostates every year in Pakistan. Qadianis (who declare Mirza Ghulam Ahmed of Qadian to be a prophet), and munkireen e hadith have been busy attracting our new generation to their falsehoods. Haram is being declared as Halal. Our masses are ignorant of their religion and easily indulge in customs borrowed from polytheists. On top of all that is the western culture of hedonism, of shamelessness, of moral anarchy, that is invading our societies through film, television, radio and obscene literature.[And we might add now the internet.] Corruption of all sorts has permeated all layers of our society. Should not we be reflecting on this and asking ourselves what would the Prophet (peace and blessing be upon him) expect of us, the heirs of the Prophets? In the hereafter shall we be able to give a sufficient answer by mentioning that we wrote a book on rafa-yadain (the issue of raising hands during certain movements in obligatory prayer)?

Once I saw Mawlana Anwar Shah Kashmiri (Allah have mercy upon him) in a very sad mood. What is the matter? I asked. “I have wasted my whole life,” he said. “You have spent your entire life in spreading Islamic teachings. Thousands of your disciples are themselves Ulama who are serving the religion. If that is a waste, what hope can anyone else have?” I insisted. “Look, what has been the main thrust of all our efforts,” he replied. “It has been to show why Hanafi school is better than others. Imam Abu Hanifa (Allah have mercy upon him) did not need this. His grandeur did not need our approval. Imam Shafi’ee (Allah have mercy upon him), Imam Malik (Allah have mercy upon him) and Imam Ahmad ibn Hanbal (Allah have mercy upon him) could not care less about it. All that one can ever prove in these matters is that a certain position is right but has the probability of being wrong and the other position is wrong but has the probability of being right. Moreover, these issues will not be resolved even in the hereafter. For Allah (be He glorified) will not humiliate Imam Abu Hanifa, Imam Shafi’ee, Imam Malik or Imam Ahmad ibn Hanbal by showing that they were in error.” Then he added: “Today when the roots of Islam are under attack, we have been busy taking care of the leaves.”

It is not that debates or disagreements in religious interpretation are themselves evil. Today, many western educated Muslims, with scant understanding of their religion do think that way. Some even suggest that we should bury all fiqhi schools and create a new one. This is neither possible nor desirable. Difference of opinion are inevitable wherever people have both intellect and honesty. Complete consensus on every issue is only possible when everyone is dumb, so they cannot think of a different idea, or they are dishonest so they willingly agree with a position they consider wrong. After all religious interpretations are not so personal rights that can be sacrificed away.

The problem rather occurs when we overstate these differences. There were difference of opinions in Fiqh amongst the companions, the Successors and great Mujtahideen. They disagreed but did they not turn these into fights. They disagreed but they maintained respect and love for each other.

The brotherhood remained intact.

They had tolerance for the other view.

How can we have tolerance for something we know is wrong? Of course we cannot have any tolerance for anything clearly established as wrong by the Qur’an or Hadith. We can never show accommodation for apostasy. We can never agree on changing the Shariah’s established definitions of halal and haram. But beyond this there are issues about which the Qur’an and Sunnah are silent or are subject to more than one interpretation.

Here the Mujtahideen deduce the intent of the Qur’an and Sunnah based on their based ability. Here disagreements are possible. As long as those involved are qualified Mujtahideen (like the four respected Imams), their differing views have to be respected. We can follow only one opinion, and we should try and determine the one closest to the intent of the Shariah, but we cannot declare opposing views as evil. We exaggerate when we deal with people holding valid opposing views as if they were outside the bounds of Islam.

Overstatement (ghuloo) is the main cause of most fights involving our religious groups. It also happens with Islamic organizations. Most are doing useful work in the areas they have chosen based on their abilities and inclinations. Had they developed a spirit of cooperation and considered their differences as just a natural division of labour, together they could have become a formidable force. Unfortunately, each one of them considers their work and methodology as the only methodology for Islamic work. If a person leaves one of these organizations to join another, he is treated as if he recanted his faith. This is ghuloo. It produces the tribalism of Jahiliya (the pre-Islamic period of ignorance) among religious workers.

Pious people are not extinct today. What we sorely need are the reformers who can rise above their narrow perspectives and heed the universal and unifying call of Islam

The ship and the lifeboats (This section contains Khalid Baig’s reflections on the above).

The above comments of Mufti Muhammad Shafi (Allah have mercy upon him) regarding ghuloo (overstatement) and tribalism in Islamic workers need to be understood in light of Muslim experience with colonialism and its aftermath. Colonialism had hit them hard. It subjugated them physically, politically, economically, culturally and mentally. It was like a big crash in which their ship was destroyed. In the immediate aftermath, survival was the main goal, and people came with whatever lifeboats they could. After the formal ending of direct colonial rule after decades of struggle, there was the time to pick up the pieces and build the ship again. The problem is they had been living in the lifeboats for so long, they confused them with the ships. They still do.

The schools for secular education were one such lifeboat. They imparted some skills necessary for survival in a changed world, although they impoverished Muslim education and society tremendously in so many ways. But today so many well-meaning people who get excited about spreading education in the Muslim world think of nothing more than establishing more of these same schools. Campaigns for “democracy,” whatever it means, were another such lifeboat, aimed at returning control of Muslim affairs to them thereby seeking liberation. Today, democracy or no democracy, nowhere do Muslims have any control over their affairs, but this lifeboat has become a ship and Khilafah, the Islamic system of governance, remains a strange entity.

Most important, Islamic organizations were such a lifeboat, aimed at gathering likeminded people so they could focus their resources and energies on some of the important things. Islamic teachings encompass our entire life and no private organisation can handle all of them to the exclusion of others. Charity is a big part of Islam and it needs organized efforts. So does Islamic education. And calling to Islam. And amr-bil-maroof-wa-nahee-anil-munkar. And the struggle on the battlefield. And so on. Those engaged in media, political, charitable, or other struggles are all part of the jihad. In the absence of the Khilafah, these are all lifeboats. Yet each of them is considered to be the ship by its occupants and captains, thereby creating new lines of cleavage within the Ummah.

The claim that what an organization is doing is the task that needs to be done and the way it is doing it, is the only Islamically legitimate way of doing it, is as damaging as it is common. It helps recruitment for a particular organization but hurts the overall cause. It may make the riders of the lifeboat feel good, but it pushes further the day when we can build the ship again. Little do we realize that one cannot live forever in the lifeboats.

The attitude also betrays lack of appreciation of the current situation of the Ummah. Since the formal end of colonialism we have been living with its legacies. One of them is an education system that we embraced as a ticket out of our miseries during that period of oppression; it compounded our problems by producing self-doubt and self-hate. It produced generations of perfect strangers within the house of Islam, who were then – for this “acheivement” – given leadership roles in all areas of Muslim societies. They hated their languages, their culture, and their religion. It is such people who rule the Muslim world today.

Simultaneously, a whole gamut of institutions, from sophisticated research centers to slick media, is dedicated to the campaign to sow doubts, to spread confusion, and to denigrate Islam. In hot spot after hot spot around the world, the sword is busy prosecuting a war on Islam. The pen is busy in both conducting a war on Islam and in trying to foment a war within Islam.

With that armada arrayed against it, not only the ship is missing here, but the lifeboats cannot even make a fleet because of their illusion that each of them is not a lifeboat but the ship.

This is not to suggest that the situation is entirely hopeless. For these are also the times when people all over the world are coming to Islam in unprecedented numbers. At a time when Muslims have lost control of the sword and the pen, Islam is finding new followers everywhere everyday. (It is quite revealing that even as Islam continues to spread despite the sword, some people continue to insist that it spread by the sword).

Within the Muslim world there are signs of awakening. Muslims are coming back to Islam after having toyed with one false ideology after another. More women are choosing Hijab and are becoming more assertive about it as a symbol of their Islamic identity. There is a greater interest in Islamic knowledge. Qur’an lectures are attracting crowds that were not seen in the past. The nature of the questions people ask about Islam is also changing. There are more “how to” and “what to” questions than “why” questions coming from the secular educated groups. As a small indicator of the new trend, the Biswa Ijtimas (annual gatherings of Tablighi Jamat in Bangladesh) lately have attracted around two million attendees. What is more, they come from widely varying segments of society. A parallel growth can be seen in Islamic activism. Politics, media, relief and charity, education, and community service are all attracting new workers and new organizations. There is new enthusiasm, new energy, and new awareness.

Can we imagine how much speedier our recovery could be if we rose above our petty perspectives, pooled our resources, and recognised the difference between the lifeboats and the ship?

Allah purify our hearts and unify our souls. Ameen.

Categories
Muslim men

Reviving our Sense of Gheerah

We live in societies in which most men and women have lost their sense of modesty, women are obsessed with their appearances and wear clothes to be seen by others and to attract the attention of other men even if they are married! They have lost their sense of shame. Marriage is often looked upon as old-fashioned and short-term affairs and frivolous relationships are the norms, everyone waiting to attract a better partner and feeling totally justified to dump one partner for another at the drop of a hat. Feminism too has reached its peak and men and women are told to suppress their natural emotions. Men are not even embarrassed when their wives are dressed up and attract the attention of other men, they don’t mind if another man sees, chats laughs and even dances with their womenfolk and if they do mind, they are told not to be so possessive!

In Islam, we have a concept of gheerah. Gheerah is an Arabic word which means protectiveness or jealousy. It is a good type of jealousy, like when a man feels jealous or protective over his wife or sisters and other-womenfolk and doesn’t like other men to look at them. It is a natural inbuilt feeling Allah has given men and women. The Prophet (peace be upon him) had the most gheerah for his wives and all of the companions were known for their gheerah. All Muslim men should have a collective sense of protectiveness for Muslim women as Allah says in the Qur’an, the meaning of which is:

“The Men are the protectors and maintainers of women…”  [1]

Men who do not care about how their women behave and appear in front of other men and don’t enforce hijaab upon their wives or women-folk are called dayyooth. Being a dayyooth is a major sin and a detailed description of this evil characteristic can be found in al-Dhahabi’s Book of Major Sins.

A story of Gheerah

To further understand the quality of gheerah, we can look at an incident that Asma’ (may Allah be pleased with her) the daughter of Abu Bakr al-Siddiq (may Allah be pleased with him) and sister of Aisha (may Allah be pleased with her), relates about herself. Abu Bakr was a wealthy merchant and married his daughter Asma’ to the great companion Az-Zubayr ibn al-‘Awwam (may Allah be pleased with him) who was a very poor man but a man of great piety and one of the companions who was promised Paradise. Asma’ relates:

“When Zubayr married me, he had neither land nor wealth nor slave…” so Asma’ had to work very hard kneading dough, going far off to get water. “And I used to carry on my head,” she continues, “the date stones from the land of Zubair which Allah’s Messenger (peace be upon him) had endowed him and it was a distance of two miles from Madinah. One day, as I was carrying the date-stones upon my head, I happened to meet Allah’s Messenger (peace be upon him), along with a group of his Companions. He called me and told the camel to sit down so that he could make me ride behind him. I felt shy to go with men and I remembered Zubair and his gheerah and he was a man having the most gheerah. The Messenger of Allah (peace be upon him) understood my shyness and left. I came to Zubair and said: “The Messenger of Allah (peace be upon him) met me as I was carrying date-stones upon my head and there was with him a group of his Companions. He told the camel to kneel so that I could mount it, but I felt shy and I remembered your gheerah.” So Asma’ declined the offer made by the Prophet (peace be upon him). Upon this Zubair said: “By Allah, the thought of you carrying date-stones upon your head is more severe a burden on me than you riding with him.”[2]

Look at the sense of dignity and modesty of Asma’! See how she felt shy in front of men? See how careful she was about her husband’s feelings? She knew that her husband had a lot of gheerah so she didn’t want to upset him by accepting the Prophet’s (peace be upon him) help even though the Prophet was the purest of men and even though it meant bringing hardship on herself! And look at Zubair (may Allah be pleased with him), even though he had a lot of gheerah, he didn’t want to inconvenience his wife. What a beautiful relationship they had!
 Nurturing our sense of Gheerah

Sometimes Muslim women don’t understand if their menfolk want them to cover their faces or if they ask them to change something about the way they dress or speak in public, thinking that the men are being over-protective. But my dear sisters! If your husband asks you not to wear a certain colour of khimar because it brings out the beauty of your eyes or if he wants you to cover your face – be thankful! Be proud of the fact that your husband has a sense of gheerah for you and that he values you and cares for your hereafter. He knows what men can be like more than you do and so never try and suppress his gheerah in these types of matters. And his concern for you should incite your own sense of honour! Why should any man be able to see your beauty and think indecent thoughts about you? We must nurture our own and our menfolk’s sense of gheerah by behaving and dressing modestly ourselves and paying attention to their valid opinions. We expect certain behaviour from them and they expect it of us. And besides, if our husband asks us to do something that is not haram, we must do it.

Brothers! How can you allow your wife or sister to walk around attracting the attention and evil-thoughts of other men? How can you not mind if she smiles as she talks to other men? Nobody has the right to enjoy her and her company but you and her Maharim men. You are not overbearing if you first encourage and then enforce the hijab on your womenfolk because YOU will be asked about it on the Day of Judgement and it is also a major sin upon you! It is upon the men to enforce these things in their homes and you cannot use the excuse that your wife didn’t want to. Women need a firm, balanced, guiding hand from their men, so with wisdom, you must enforce hijab in your home. You are a shepherd and are responsible for your flock!

Allah reminds us all in the Qur’an, the meaning of which is:

“O you who believe, Protect yourselves and your families from a fire whose fuel is men and stones.”[3]

There is a big difference between how Islam values and protects women and how cheaply women are treated outside of Islam. As Muslims, we have to be careful that our sense of modesty, shame and gheerah don’t wear out in a society in which people have lost it.

 

Notes:
Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further spread our efforts.
Ibn ‘Umar RA said:
Abu Moosa Al-Ash’ari RA gave a mat to ‘Umar’s RA wife ‘Aatikah Bint Zayd RA, and I think that it was one cubit and a handspan. ‘Umar saw it with her and said, “Where did you get this from?”
She said, “Abu Moosa Al-Ash’ari RA gave it to me.”
‘Umar RA took it and hit her with it, then he said, “Bring Abu Moosa to me.”
So he was brought to him and he (Abu Moosa Al-Ash’ari) said, “Don’t be hasty, O’ Ameer Al-Mu’mineen (Leader of the believers).”
‘Umar RA said, “What made you give gifts to my womenfolk?” Then ‘Umar RA took it and hit him with it, and said, “Take it, we have no need for it.”
[Taken from ‘Umar Ibn Al-Khattab, His Life And Times, By ‘Ali Muhammad As-Sallabi, Vol. I, Pp. 134-135 & 251]

 

قال رسول الله صلى الله عليه وسلم: إني غيور وإن إبراهيم كان غيورا وما من امرئ لا يغار إلا منكوس القلب

Imam Abu Bakr ibn Abi Shaybah (rahimahullah) has recorded this Hadith [mursalan] with a weak chain.

(Musannaf Ibn Abi Shaybah with annotations of Shaykh Muhammad ‘Awwamah -hafizahullah-, Hadith: 18009)

Translation

Rasulullah (sallallahu ‘alayhi wa sallam) said:

“Most certainly I have a sense of possessiveness [over my wives] and Ibrahim (‘alayhis salam) also had a sense of possessiveness over [his wife]. None except a [cuckold] is void of this quality.

And Allah Ta’ala Knows Best.

Answered by: Moulana Suhail Motala

Categories
Muslim men

The Call to Jannah

In the Name of Allah, the Beneficent, the Merciful.

Do you have a yearning to be close to Allah?

The Prophet (pbuh) said: “The servant is closest to Allah when he is in sujood (prostration). So increase your du’aa (prayer) whilst in that state.” (Muslim)

Would you like to gain reward equivalent to an accepted Hajj?

The Prophet (pbuh) said: “Performing Umrah in Ramadhan is equal to (the reward of) Hajj” (or according to some narrations) “…Hajj with me.” (Bukhari/Muslim)

Would you like a house in Paradise?

The Prophet (pbuh) said: “Whoever builds a Masjid for the sake of Allah, Allah will build for him a house similar (to that) in Jannah.” (Muslim)

Would you like to gain the pleasure of Allah SWT?

The Prophet (pbuh) said: “Allah is happy with a servant who when he eats, praises Allah and when he drinks, he praises Allah.” (Muslim)

Would you like your Du’aas to be accepted?

The Prophet (pbuh) said: “Du’aa (made) between Adhan and Iqamah will never be rejected.”

Would you like a reward equivalent to fasting for a whole year to be written for you?

The Prophet (pbuh) said: “Fasting three days every month equals to fasting for a lifetime.”

Would you like rewards that equal to a mountain?

The Prophet (pbuh) said: “Whoever attends a Janazah (funeral) and prays Salah receives the reward of one ‘Qeeraat’ and whoever stays until the burial he will receives the reward of two ‘Qeeraats.’ It was asked. “And what are two Qeerats?” He (pbuh) said, “Equal to two great mountains!” (Bukhari/Muslim)

Would you like the company of the Prophet (pbuh) in Jannah?

The Prophet (pbuh) said: “Me and the guardian of the orphan will be in Jannah like this (at this point he [pbuh] joined his index and middle finger together) (Bukhari)

Would you like the reward of a soldier in the path of Allah or the reward of a fasting person or one who stands for night prayer?

The Prophet (pbuh) said: “The caretaker of the widows and the orphans is like a soldier in the path of Allah.” Or (according to some narrations), he (pbuh) said… “Is like someone who stands for night prayer and does not tire, and like a fasting person who does not do Iftar.” (Bukhari/Muslim)

Would you like the Prophet’s (pbuh) guarantee that you will enter paradise?

The Prophet (pbuh) said: “Whosoever guarantees me (to safeguard) that which is between his jaws and (to safeguard) that which is between his thighs, I will guarantee him paradise. (Bukhari/Muslim)

Would you like your actions to continue after your death?

The Prophet (pbuh) said: “When a person dies, all of his actions cut off except three: Sadqah Jariyah (continuous charity), knowledge which benefited someone, or a pious child who prays for you.” (Muslim)

Would you like a treasure from the treasures of Jannah?

The Prophet (pbuh) said, “La hawla wa laa quwwata illa billah is a treasure from the treasures of Jannah.” (Bukhari/Muslim)

Would you like the reward of standing the whole night in prayer?

The Prophet (pbuh) said, “Whoever prayed Isha Salah with Jama’ah, it is as though he stood in prayer half the night, whoever prayed Fajr with Jama’ah, it is as though he has stood the whole night in prayer.” (Muslim)

Would you like to read a third of the Qur’an in one minute?

The Prophet (pbuh) said, “Surah Ikhlas is equal to a third of the Qur’an.” (Muslim)

Would you like to make the good deeds heavier in your scale?

The Prophet (pbuh) said, “Two words are beloved to Rahman, light on the tongue and heavy in the scale. (They are) Subhan’Allahi wa biHam’dihee Subhan’Allahil Adheem.” (Bukhari)

Would you like your sustenance to be abundant and your lifespan to be long?

The Prophet (pbuh) said, “If you would like to have abundance in your sustenance and your lifespan to be increased, join ties (with your relatives).”

Would you like Allah to protect you?

The Prophet (pbuh) said, “Whoever prays Fajr Salah he is in Allah’s protection.”

Would you like your sins to be forgiven even if they are many?

The Prophet (pbuh) said, “Whoever says Subhaan’Allahi wa biham’dihee 100 times in a day his sins will be forgiven, even if they are equal to the foams of the ocean.” (Bukhari/Muslim)

Would you like there to be a distance of seventy years between you and hellfire?

The Prophet (pbuh) said, “Whoever keeps a fast in the path of Allah, Allah will remove him from the fire a distance of seventy years.” (Bukhari)

Would you like Allah to send blessings upon you?

The Prophet (pbuh) said, “Whoever sends salutations (durood) upon me, Allah sends tens blessings upon him in return.” (Muslim)

Would you like Allah to raise your status?

The Prophet (pbuh) said, “Whoever humbles himself before Allah, Allah ‘azza wa jalla’ will elevate his status.” (Muslim)

Translated by Mawlana Ismail Satia  (In dire need of Allah’s forgiveness, mercy and pleasure).

Ramadhan 1435