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No Child is a Write-Off

No Child is a Write-Off

“No child should be left behind.” – Words often spoken but rarely come to fruition. The following is an article by Uwais Adamjee that reflects the sad reality of many of our students. Often swept under the rug, issues like these rarely ever are addressed, and solutions are never found. Many of society’s problems can be solved if this advice is applied, along with some determination and tawakkul.

At the beginning of 2018, a new child enrolled at a Madrasah. He seemed to be very disturbed. What was really surprising about this boy was his violent behaviour. No child could pass him without being punched, slapped or kicked. The other children in his class were terrified of him.

By the third day, four children left the Madrasah and the Apa (female teacher) was now going crazy in her class. No one could control this boy. He was extremely disturbed and his behaviour was beyond anyone’s control.

By the fourth day, the Apa was ready to hand in her resignation saying,

“Either he remains in the class or I remain. The way things are going, it seems that all the children in the class will leave. Some drastic action has to be taken immediately.”

The poor Apa could not be blamed for this, since most others in a similar situation would have probably done the same.

The principal phoned his mother and asked her if she could come in immediately. When she arrived half an hour later, her son’s behaviour at the Madrasah was spelt out to her. She burst into tears saying,

“I don’t know what to do with him anymore. The school principal expelled him last week. His father has a terrible temper and beats me up at home. He sees his dad behaving in this manner. What you are seeing him doing is an imitation of what he sees his father doing.”

“I’m sorry, we won’t be able to keep him in the Madrasah,” said the principal. “He is going to chase all the students away from here.”

A senior Apa at the Madrasah happened to overhear this conversation. She came forward and said softly,

“How can we send a child away from our Madrasah when he came here to learn the knowledge of Dīn? How will we answer to Allah Ta’ala for this? Let me take him in my class and I will try my best to work with him.”

The next day she took the little boy into her class and made dua to Allah Ta’ala to help her with this child. The first thing the Apa did was contact the mother. She said to her, “We are going to fight this battle together, and we are going to win Insha Allah. But we have to do this together. Are you prepared?” The mother assured her co-operation. The Apa then gave her the following guidelines:

  1. “Firstly,” said the Apa, “I want you to wake up every night at the time of Tahajjud and make dua for your son. Remember, the duas of a mother are readily accepted. I will also wake up at the time of Tahajjud and make dua for him.”
  2. “Secondly, I am going to give you a book. It is written by a great Alim, Hadrat Mawlana Muhammad Zakariyya (RA). The name of the book is Fadaail-e-Aamaal. Every night, sit with your son and read to him the Aḥādīth contained in this book. This book contains valuable advice. Reading the Ḥadīth of Rasūlullāh ﷺ in your home will bring about great peace and barakah (blessing) in your home and in your life. Try to practice on whatever you read.”
  3. “Thirdly, I am going to give you a CD of Hadrat Mawlana Yunus Patel (RA). The CD contains Hadhrat Mawlana’s dhikr. Play the CD at home every night and sit with your son on the muṣallā (prayer mat). With full concentration, make the dhikr of Allah Ta’ala in your home.”
  4. “Fourthly, I want you to take him to an educational psychologist for an assessment. Due to his unsteady childhood, he may need some medical help as well.”

With the above advice from the Apa, the little boy’s mother undertook the arduous journey with her son to try and rectify the situation. Every night after Ishā Ṣalāh, they sat together reading the advice from Fadaail-e-Amaal and making dhikr of Allah Ta’ala. At the time of Tahajjud, she would awake from her bed and make special dua for her son. Can we imagine the effect of this dua? The dua of a mother and that too, at the time of Tahajjud.

It is six months since that day and the young boy is a completely different child. He sits quietly in his class and learns his sabaq (lesson) every day. He adores his Apa and has all the time in the world for her. His mother says that when he comes home, the only thing he speaks about is “My Apa told me this and my Apa told me that.” He does not speak at all about school or the sports he plays at school. The thing he really enjoys in life is his time at the madrasah.

On the last day of the madrasah term, his Apa bought burgers for all the children in her class as a treat for them. One child commented, “Apa you only bought us a burger. Where is the coke?” The little boy was very upset with this statement. He immediately retorted,

“That’s being ungrateful. You should at least say JazakAllah to Apa for buying us a burger.”

This is the power of a Maktab Apa. Outwardly it may seem that she has only 15 children in front of her whom she can make an effort on, but in reality, she has 15 families before her. She can make that difference in the homes of all these children. That is why our elders tell us that when we sit in the classroom, make niyyah (intention) for the Hidāyah (guidance) of the entire mankind. Who knows that through one child, Allah Ta’ala will cause the winds of Hidāyah to blow on the entire mankind.

In this instance, the Apa managed to introduce ta’līm and dhikr in the home of that child and also got the mother to wake up for Tahajjud daily.

No child is a Write-off. We cannot chase any child away. As a teacher, You can make that difference in the life of that child.

May Allah Ta’ala inspire us all to be an inspiration for our students in the classroom and guide us to be a true reflection of our beloved Messenger ﷺ.

 

By Uwais Adamjee, South Africa

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Hidden Histories: Who were the first Muslims to come to Trinidad?

Many people believe that the first Muslims to come to Trinidad were from India.

Interestingly, there is much evidence to show that Muslims came to the Caribbean much earlier than that. Whether they stayed or not is the true mystery. As Trinidad and Tobago celebrates Indian Arrival Day, join us in uncovering some little known Islamic history. 

On May 30th 1845, the Fatel Razack alighted on our tropical shores and approximately 225 East Indian indentured labourers set foot on our lands. Not in their wildest imaginings could they ever have conceived the way they would shape the future of our resilient twin islands, Trinidad and Tobago. 

It is a popular misconception that Islam first arrived in the Caribbean with the first indentured labourers. In actuality, the Islamic presence made itself known even before then. Christoper Columbus was said to have had two captains of Muslim origin, and the Europeans were recorded to have brought prisoners for manual labour, many of whom were Moors, ie: Muslims. Many historians have even credited the safe arrival of Columbus to the Americas to maps and navigational information acquired by Spanish Muslims. They were known to have voyaged to the West and specifically to the Caribbean. In his book Before Columbus, Cyrus Gordon describes some 8th-century Islamic coins found close to Venezuela. This and much more compelling evidence would indicate that Islam graced the Caribbean prior to Columbus. 

When the African slaves came to Trinidad, one in five of them were of the Muslim faith. They were from Muslim tribes such as the Mandinka, the Fula, the Susu and the Hausa. These slaves were steadfast in their faith, despite the brutalities the Europeans meted out to them in attempts to stamp out their religion. The Europeans resorted to their most effective weapon: the destruction of their families. Even the Mandigo Muslims’ unwavering loyalty could not transcend to a generation that did not know their parents. With their children taken away from them and baptized into another faith, Islam died with the early generations. 

The coming of the Fatel Razack sowed the seed of permanence for the religion of Islam in Trinidad and Tobago. The Fath Al Razzaq translates from Arabic to “The Victory of Allah, The Provider.” It is widely known that the ship was named by its Muslim owner, Ibrahim bin Yussef.

With the abolition of slavery, the lives of the indentured labourers should have been easier, especially with respect to maintaining their faith. However, their public gatherings were met with inhumane punishments and numerous attempts to exterminate their beliefs. They were dissociated from the society of their employers and without much opportunity for family life, as well as the intent to return home, their fastidious efforts to hold on to their culture and religion were replenished. They focused their time and effort outside of work hours, establishing prayer areas made of mud and palm leaves with schools attached to them, solely for the teachings of Islam. Aside from gathering specifically for teaching and learning, they held fast to congregating for Friday prayer, Eid ul Fitr, Eid ul Adha, weddings, funerals, and the breaking of the fast.

Through all of these activities, they were able to do what the Mandigos could not: preserve their religion through their children. By the middle of the 1800s alone, there was a sizeable community of Muslims in Port of Spain, Manzanilla and Quaré. When their contracts ended, Trinidad had become the homeland for many Muslims. They immediately built mosques in every district possible. Ennis B. Edmonds writes in Caribbean Religious History: “They were extremely organized socially and financially. One report indicated that the Port of Spain Muslims not only collectively saved to purchase each other’s freedom but also borrowed from one another to finance commercial and agricultural ventures. The Muslim community in Trinidad was probably one of the largest, most successful and most visible in the Americas.”

Islam arrived at our shores, adding to the diversity and rich culture of our beautiful Trinidad and Tobago. Were it not for the efforts of the progressive minds of our ancestors, Trinidad and Tobago, as an accepting and multicultural society, would not exist. Up until today, even though Muslims make up only around 6 per cent of the population, evidence of the Islamic presence can be found anywhere you look. With over 100 mosques, and the superfluous presence of Islamic clothing stores, Islamic book stores, and an abundance of Halaal food, Trinidad boasts a strong Islamic presence. 

With nationwide support of Islamic functions, efforts to educate the community about Islam, and even a public holiday for Eid ul Fitr, we have come far from the days when Muslims peacefully gathering for Eid celebrations inspired panic and violence. With the development of Islamic primary and secondary schools, students of all races and religions are now allowed to benefit from both a secular education as well as an in-depth understanding of the religion. 

Muslims have long contributed to the economy of Trinidad and Tobago by the establishment of businesses of all types, large and small, even exporting to countries all over the world. 

In the field of politics, Muslims have held many different and important governmental positions, not least of all, head of state. The Honourable Noor Hassanali held this position from 1987 to 1997. He was the second president of Trinidad and Tobago and the first Muslim head of state in the entire Western Hemisphere.

Islam has existed alongside other religions and other cultures since its founding days. The rich heritage of the Muslims in Trinidad and Tobago is undeniable. Our African and East Indian ancestors endured unspeakable hardships in order to forge a better life for themselves and their families and over a hundred years later, we are reaping the benefits of their struggles. They came and they made Trinidad and Tobago their home, earning their place in the magnificent history of this beautiful land. But most of all, they have proved to the world that Islam is a religion that flourishes, not only under the hands of kings but through the tribulations of slaves. They will forever remain living proof that Islam is indeed a religion for one and all. 

By: Noorie K. Khan

 

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Stop Bad Habits
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“Plain talk bad manners”

This is a common Caribbean slang that can be considered an oxymoron. “Plain talk” is not a bad thing, provided it’s done in the right way. For Trinidadians however, the culture of plain talk bad manners often goes way beyond the bounds of Islamic social etiquette. In Islam, your character is an identifying trait that makes you stand out from others. More importantly, it is a measure of the goodness of a person.

The Prophet ﷺ, said, “Nothing is heavier upon the scale of a believer on the Day of Resurrection than his good character. Verily, Allah hates the vulgar and obscene.” (Tirmidhī)

Trini culture is vulgar. There’s no denying that this has been an issue for generations, especially with the dawn of the new age of nudity, alcohol, liming, partying and gyrating in the streets for Carnival. No solution has yet been produced for this problem, though attempts have been made. “Prime Minister Patrick Manning is to engage with the inter-religious organisation to come up with suggestions to at least curb what they consider vulgar aspects of the masquerade.” – BBC Caribbean, 2006.

As ‘Umar ibn al-Khattaab (RA) has famously said: “Take account of yourselves before you are brought to account (on the Day of Judgment).” Every person should engage in deep self-reflection in every aspect of their lives. Their beliefs, their family life, their social life, and their livelihood should be under constant improvement. A Muslim is never stagnant.

While most Muslims make a conscious effort to stay away from open vulgarity, how many of us indulge in other aspects of Trini culture with little thought for how this affects us as Muslims? Do we recognize our inability to maintain social Islamic manners and etiquette?

Many of the common behaviours of Trinbagonians are not becoming of a dignified society, and certainly do not conform with what our beloved Prophet Muhammad ﷺ outlined for us as acceptable behaviour. While it is impossible to address all of the issues, a few pertinent ones will be highlighted as food for thought.

“Nobody cyah tell meh what to do!”
-Said Ramesh, while being directed by a police officer.

We as a Trinbagonian society have little respect for authority and far less for the laws of the land. Mixed in with shamelessness and a general lack of accountability, this is the recipe for a lawless society. The quality of arrogance – believing that no one is above you – is catastrophic and its destruction is devastating. This evil trait might be commonplace in Trinbagonian culture but is rooted in the volatile trait of kibr (pride) which was the sin of Shayṭān. Furthermore, being subject to criticism is something an arrogant person hates. They are dismayed by the idea of damage to their prestige. When told that they have made an error, rather than solving the problem, they focus on absolving themselves of any blame. The plight of such people is highlighted in the Qur’ān: “Enter the gates of hell to abide in it eternally, evil is the final destination of the arrogant.” (39:72)

“Doh study he. He too dotish!”
-Said Marlon, after being asked about putting his garbage in the neighbour’s yard.

It is a norm in Trinidad that when we disagree with someone’s actions, we very quickly turn to ‘character assassination’. Rather than weighing out the pros and cons of a certain action, logic goes out the window and we start attacking the person themselves. We bring up unrelated things they have done in the past to undermine the person’s character, believing that by making ourselves look better, we will be perceived as being right. The problem often goes unsolved. Going around needlessly destroying peoples’ character and advertising their faults is detrimental to society and completely against Islamic etiquette.

“Whoever conceals the (hidden) fault of his Muslim brother, Allah (SWT) will conceal his faults on the Day of Resurrection. Whoever exposes the fault of his Muslim brother, Allah will expose his faults, until He shames him, due to it, in his (own) house.” (Ibn Majah)

“Yuh get so fat since last time ah see yuh!”
-Said Aminah, after inserting herself into a conversation.
While there is something to be said for speaking plainly, this is plainly insulting. Derogatory comments casually disguised as friendly small talk are the norm in T&T. It is not acceptable to make unconstructive negative comments toward people. “Long time I eh see yuh. You does only call me when you need something.” These types of thoughtless remarks can leave a person in emotional upheaval for days and some of us will never know the damaging impact of our actions. If one intends to correct someone, there is an etiquette to be followed in reforming people. Being “boldfaced” does not fall within those bounds. Instead, the words of the Prophet ﷺ should be taken into account, “Let the one who believes in Allah and the Last Day speak good or remain silent.” (Ṣaḥīḥ Bukhārī)

“Ah jus dey relaxing.”
-Said Mark, after relaxing for the entire year.
Trinidad and Tobago has been named the happiest Caribbean country. Whether this is due to genuine happiness, or a complete lack of work ethic remains to be seen. From prioritising partying and drinking to skiving off work on rainy days, Trinbagonians’ poor work ethics have reached crisis proportions. Educators and sociologists have suggested that part of the problem has to do with the home and society. Islam as a whole pushes Muslims towards a disciplined and productive lifestyle. Islam promotes focus, purpose and ambition, and no Muslim should be stagnant in their deen, their livelihood or any other aspect of their lives.

The solution:
Studies show that a culture shock is the only way to create full societal reform. There are, however, progressive ways to start improving moral and ethical codes, and it starts with you. Below are four simple and effective ways to create the change needed in society:

The Prophet ﷺ left behind a comprehensive code of behaviour that all Muslims should make effort to learn about. Through training and implementation of the Prophetic advice, we as a society need to continuously improve ourselves.

We need to incorporate self-introspection and sincere du’ā for Allah to rectify our affairs. A simple du’ā by the Messenger of Allah ﷺ:
اللَّهُمَّ وَاهْدِنِي لأَحْسَنِ الأخْلَاقِ، لا يَهْدِي لأَحْسَنِهَا إلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا، لا يَصْرِفُ عَنِّي سَيِّئَهَا إلَّا أَنْتَ
خرجه مسلم في الصحيح
Allahumma ahdinī li-aḥsani ‘l-akhlāqi, lā yahdī li aḥsanihā illā anta. Waṣrif `annī sayyi’ahā, lā yaṣrifu `annī sayyi’ahā illā anta.
O Allah guide me to the best of characters for none can guide to it other than You, and deliver me from the worst of characters for none can deliver me from it other than You.

A highly effective propellent of culture change is creating a positive environment. Our environment and the people who surround us have a powerful impact on the way we behave. We must ensure that we keep ourselves in the company of righteous and well-mannered people.

Lastly, we must adopt the practice of tazkiyyah. Constant purification of our hearts and nafs is fundamental in the relationship of a Muslim with his Lord.

By following this advice, we can truly transform ourselves, add weight to our scales, and leave behind a legacy worth remembering.

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7 Steps to Becoming Debt-Free

Many people, at some point in their lives end up in financial debt. Nobody likes it, but it just happens. Taking loans is perfectly permissible in Islam, as long as it doesn’t entail riba (usury) and it isn’t for a purpose that is against Islam.

Hereunder are seven ways to remove the noose of debt from our necks.

Du’as for the Fulfillment of Debts

1) Dua: Sayyidah ‘Aaishah (radiyallahu’anha) says: “Rasulullah (sallallahu ’alayhi wasallam) would seek refuge from debts at the end of his Salah (i.e, before the salam). When he was asked about why he did it so frequently, Rasulullah (sallallahu’alayhi wasallam) said:

“When a man falls into debt, he speaks lies and breaches his promises.”

(Sahih Bukhari, Hadith: 832 and 2397)

The words of that du’a are:

اللّٰهُمَّ إني أعُوذُ بِكَ مِنَ المأْثَمِ وَالمَغْرَم
Allahumma inni a’udhu bika minal ma-thami wal maghram

O Allah! I seek your protection from sin and debts.

Note: If one cannot recite this before the salam, one could recite it after the salam with the hope that Allah Ta’ala accepts it.

 

2) Dua: Rasulullah (sallallahu ‘alayhi wasallam) taught the following du’a to Sayyiduna Mu’ad ibn Jabal (radiyallahu’anhu) for removal of debts:

اللَّهُمَّ مَالِكَ الْمُلْكِ، تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ، وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ، وَتُعِزُّ مَنْ تَشَاءُ، وَتُذِلُّ مَنْ تَشَاءُ، بِيَدِكَ الْخَيْرُ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، رَحْمان الدُّنْيَا وَالْآخِرَةِ تُعْطِيهمَا مَنْ تَشَاءُ، وَتَمْنَعُ مِنْهُمَا مَنْ تَشَاءُ، ارْحَمْنِي رَحْمَةً تُغْنِينِي بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ
Allahumma Malikal Mulk, Tu-til mulka man tasha u watanzi’ul mulka mimman tasha u, wa tu’izzu man tasha u, watudhillu man tasha u, biyadikal khayru innaka ‘ala kulli shay in Qadir Rahmanad Dunya wal Akhirati tu’tihima man tasha u wa tamna’u minhuma man tasha u irhamni rahmatan tughni ni biha ‘an Rahmati man siwak

Translation: O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will. You grant honour to whom You will and disgrace whom You will. In Your Hand is all good. Verily, You are able to do all things. [O] Most Merciful of this world and the Hereafter, You grant them to whomsoever You wish and You deprive whomsoever You wish. Shower upon me such mercy, which will make me independent from the mercy of those besides You.’

Rasulullah (sallallahu ‘alayhi wasallam) said to Sayyiduna Mu’adh (radiyallahu’anhu): “If you recite this du’a, your debts will be cleared even if they equal to mount Uhud.” (Al Mu’jamus saghir; see Majma’uz Zawa’id vol.10 pg.186).

Hafiz Haythami (rahimahullah) has classified its narrators as reliable and ‘Allamah Mundhiri (rahimahullah) has declared the chain as good. (Majma’uz Zawa’id vol.10 pg.186 and Targhib, vol.2 pg.614)

In another narration, Rasulullah (sallallahu ’alayhi wasallam) is reported to have taught a similar du’a to Sayyiduna Abu Bakr (radiyallahu’anhu). (Mustadrak Hakim, vol.1 pg.515) In a narration of Ibn Abi Shaybah, ‘Abdullah ibn Sabit says: Rasulullah (sallallahu ’alayhi wasallam) would himself recite these words and give it great importance. (see Shaykh ‘Awwamah’s footnote on Majalis of Ibn Nasirud Din, pg.201)

The words are:

اللّٰهُمَّ فارِجَ الهَمِّ كاشِفَ الغَمِّ مُجِيْبَ دَعْوَةِ المُضْطَرِّين، رَحْمٰنَ الدنيا وَالآخِرَة ورَحيمَهُما، اِرْحَمْنِي اليَومَ رَحْمَةً وَاسعَةً تُغْنِيْنِيْ بِها عَنْ رَحْمَةِ مَنْ سِوَاكْ
Allahumma Farijal hammi Kashifal ghammi Mujiba da’watil Mudtarrin, Rahmanad Dunya wal Akhirati wa Rahimahuma irhamnil yawma Rahmatan wasi’atan tughnini biha ‘ar Rahmati man siwak

 

3) Dua: Sayyiduna ‘Ali (radiyallahu’anu) said that Rasulullah (sallallahu ‘alayhi wasallam) prescribed the following du’a for the settling of debts:

اللهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرامكْ، وَأَغْنِني بِفَضْلِكَ عَمَّنْ سِواك
‘Allahummak fini bi halalika an haramik wa aghnini bi fadhlika amman siwak.’

Translation: O Allah! Let the Halal things you provide suffice me from haram, and by Your Grace, keep me independent from all besides You. (Sunan Tirmidhi – Imam Tirmidhi rahimahullah has classified this narration as hasan (sound) – Hadith 3563.)

 

4) Dua: In a narration of Sunan Abi Dawud, Sayyiduna Abu Sa’id (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wasallam) taught an Ansari Sahabi the following du’a for the repayment of his overwhelming debts:

اللهُمَّ إنّي أَعُوذُ بِكَ مِنَ الهَمِّ والْحَزَن، وأعوذ بك مِنَ الْعَجزِ وَالكَسل، وأعوذ بك من الجُبْنِ والبُخْل، وأعوذ بك مِنْ غَلَبَةِ الدَّين وَقَهْرِ الرجال
Allahumma inni a’udhu bika minal hammi wal hazan, wa a’udhu bika minal ‘ajzi wal kasl, wa a’udhu bika minal jubni wa bukhl, wa a’udhu bika min ghalabatid dayn wa qahrir rijal.

Translation: O Allah! I seek refuge in You from worries and difficulty, and I seek refuge in You from inability and laziness, and I seek refuge in You from cowardice and miserliness, and I seek refuge in You from the dominance of debt and being subjected to man. Note: This du’a should be recited morning and evening. (Abu Dawud, Hadith 1550)

 

5) Recite abundantly:

لا حول ولا قوة إلا بالله
La Hawla wala quwwata illa billah

(Sunan Tirmidhi and Mustadrak Hakim, see Targhib, vol.2 pgs. 444 and 617)

 

6) Repentance: Abundant Istighfar (seeking forgiveness) is also a potent way to remove financial and other worries. (surah Nuh, Ayah: 10-11)

Rasulullah (sallallahu’alayhi wasallam) has said: “Whoever steadily recites istighfar (like the words: Astaghfirullah) will find Allah creating ease for him from every difficulty and relief from every worry and Allah will provide sustenance for him from where he cannot fathom” (Sunan Abi Dawud, Hadith: 1513. Imam Hakim has declared this narration as sahih-authentic- see Targhib, vol.2, pg.617)

 

7) Intention– Most important is one’s intention to repay the debt. The Hadith promises Allah’s help for those who sincerely want to settle their debts. (Sahih Bukhari, Hadith: 2387, also see Targhib, vol.2 pg.598)

May Allah Ta’ala keep us all debt free. Amin.

Article courtesy: https://al-miftah.com/

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We Used to Be Activists

We used to be activists!

The Prophet ﷺ was an activist. He changed the system. A system that in jahiliyyah saw the weak – including women, foreigners, those without rights – oppressed. It saw the leaders do whatever they wanted with impunity. There was no one to stop them from taking another’s wealth, property, and family. The Prophet ﷺ strived against injustice. He enjoined the good and forbade the evil (al-amr bi al-ma`ruf wa an-nahy `an al-munkar). No wonder, those in power hated him and those who were weak loved him. Ask yourself, “Do the weak love us today like they loved him ﷺ yesterday?” Do the weak even know us as they knew him ﷺ?

The four successors to our Prophet ﷺ were also activists. The reign of Sayyiduna `Umar (May Allah be pleased with him) saw him preoccupied with the condition of people. Did the people have food to eat and resources to live? If not, Sayyiduna `Umar went out himself to make a difference. He encouraged his governors to adopt piety and concern for people. He kept them in check. If he noted they were too comfortable in their power, he called them back home. Where is our concern for people? Are we checking our officials? Do we call them back (unelect them) and speak up against them when they become too comfortable in power? Or is this mere dinner-party talk?

The salaf al-saliheen too were activists after the four successors. Sufyan al-Thawri once came across the khalifah of the time during Hajj. He said to Sufyan, “O Sufyan, how can I help you?” “Fear Allah, for you have filled the earth with injustice,” Sufyan boomed. “You have reached your position on the backs of those who fought and died before you. Now, their descendants die of hunger. So fear Allah, and give them their rights,” he continued. “Sayyiduna `Umar performed Hajj, and he spent a little over ten dirhams. I see so much wealth here with you that even a mountain could not hold it!” came the final deafening statement. The khalifah lowered his head in acknowledgement—even rulers at that time had humility. Do our officials hear us as they heard our predecessors? We have become a muted voice. We left the iman of actions and words and adopted the weakest kind.

The great Shafi`i scholar, Imam Nawawi, wrote:

The act of encouraging good and forbidding wrong has mostly been abandoned for a long time. Only small token actions are left from it…When vile people become many, then both righteous and irreligious people will suffer. If they are not taken away at the hands of the oppressor, then perhaps Allah will include them in His Punishment instead

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“So let those beware who dissent from the Prophet’s order of a fitnah striking them or a painful punishment.”

We can be activists. There are too few of us that have taken on this responsibility and followed in the footsteps of those before us. Here are a couple steps to get started:

  1. Pick a cause. Whether it’s fighting against gun violence or for social equality, pick a cause that excites you and ignites your passion. It’s the collective passion of motivated individuals that leads to success.
  2. Find an organization. There are numerous organizations, both Muslim and non-Muslim, that act in accordance with Islamic values. Working alongside non-Muslims, leading them or fighting on behalf of them will do far more to change the negative perceptions of Islam than anything else. Ask others who are active in your field of interest. Research organizations online, and then, take it offline. Often times, online activities give us a good feeling and then, don’t translate to any real change.

We need to all get involved in community activism as an Islamic obligation so we aren’t pointing fingers at one another when we are asked about it by Allah. Let the people of every class and background know Muslims stand for the weak, for the oppressed, and for the good. We ask Allah for tawfiq and one another for du`ah.

by Shaykh Dr. Mateen Khan (Trenton, New Jersey)

 

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How can there be a Christmas?

Have you ever heard of the god Saturn? How about Odin? Perhaps you’ve heard about Mithra? The names of these so-called gods have been extinguished from our vocabulary for centuries, and yet they are still being worshipped today. They are venerated in many modern Christmas traditions, celebrated by Christians, Hindus, and yes – even some Muslims.

It is becoming common knowledge that, while Jesus’ birthday is staunchly celebrated on the 25th of December, the actual date of his birth is unknown. While the Bible remains silent on the specific date, it does mention that Jesus was born while …. “there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” (Luke2:8) Can you imagine shepherds needlessly watching over their flock, with only blankets to protect them from the bone-crushing chill of the stormy winter nights? No, it is more likely that Jesus’ birth would have occurred during the warmer parts of the year if this evidence is to be taken into account.  Read more

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Twenty Reasons to Be an Aalim/ Scholar of Islam

1 – To earn the pleasure of Allah SWT.

“Whoever Allaah SWT wants good for, He gives him fiqh (understanding) of the Deen.” [Bukhari]

2 – To gain entry into Jannah.

“Whoever traverses a path in order to gain knowledge, then Allaah SWT will make the path to Jannah easy for him.” [Tirmidhi]

3 – To gain higher ranks.

“Allaah will exalt in degree those of you who believe, and those who have been granted knowledge…” [Al-Quran 58:11] Read more

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, , Hajj without a visa!

Hajj without a visa! 

Since Hajj is among the most virtuous deeds in Islam, & not everyone can afford it (especially on a continuous basis) Allah Ta’ala has attached the reward of optional Hajj to certain other deeds for the benefit of all.

Hereunder is a collection of such deeds.

It should be noted that these deeds are labelled as being more virtuous than nafl (optional) hajj, & not the fard (obligatory) hajj.
1. Wudu at home before proceeding for Salah with Jama’ah.
2. Salatul Ishraq.
3. Going to the Masjid to acquire or impart Knowledge.
4. Umrah in Ramadan.
5. To recite “Subhanallah” 100 times in the morning and evening.? ?
6. Serving one’s Parents.?

? All of the above have been derived from the Hadiths of Nabi ﷺ.

?Hafiz Ibn Rajab Al-Hambali (rahimahullah) has quoted the following deeds that yield the reward of Hajj from various Predecessors (i.e, not necessarily from the Hadith). 

  1. Attending the Jumu’ah Salah.
  2. Attending the Eid Salah.
  3. Esha Salah in Congregation.
  4. The fulfillment of all obligations (fard deeds) is better than Nafl Haj.✅
  5. Abstinence from the haram (forbidden) acts are also more virtuous than Nafl Hajj etc.❗
  6. Any act of Good during the first 10 days of Dhul Hijjah.⏳

? The following is an addition to what Hafiz Ibn Rajab (rahimahullah) has cited:

  1. Spending on a student of Islamic Knowledge.?

(Ma’alim Irshadiyyah of Shaykh Muhammad ‘Awwamah, pg.35)

Notes:

✏The promises of gaining the same reward as Hajj that are mentioned above, are restricted to the reward only. It does not mean that one upon whom Hajj is obligatory can merely suffice on these deeds.
✏The purpose here is not to discourage one from the actual Hajj. (That is why it is being circulated now, when the Hajis have already begun to depart) Like they say: There’s nothing like the real thing..

May Allah ﷻ‬‎ grant us all the tawfeeq (ability) to practice on the above, as well as afford us the opportunity to perform the real Hajj repeatedly. Ameen.

See the full article here:http://www.al-miftah.com/deeds-that-equal-the-reward-of-haj/

Courtesy Darul Hadith Research Centre.

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, , A DAY IN THE LIFE OF THE BELOVED PROPHET ﷺ

A DAY IN THE LIFE OF THE BELOVED PROPHET ﷺ

By: Mufti Hanif Patel

MORNING

Prophet Muhammad (peace and salutations be upon him) would wake up after his dawn nap at the call to prayer by Bilal RA. He would use the siwak (miswak), say his supplication, perform ablution and offer two rakats of sunnah of Fajr prayer. He would then lie down on his right side for a short while. When the people had gathered<!--more-->, Bilal RA would stand close to the Prophets house and inform him. As the Prophet (peace be upon him) would enter the mosque, Bilal RA would call the iqamah and the companions would assemble in rows and would be led in prayer by the Prophet.

The Prophet PBUH would then observe his Fajr prayer with the congregation followed by remembering Allah and supplicating to Him. The Prophet would then sit cross-legged facing his companions in the mosque until sunrise. He would sometimes ask his companions to narrate to him if any of them had a dream. He would hear the dream and provide his interpretation. Sometimes, he would relate his own vision and himself provide the interpretation. The companions would occasionally narrate tales of pre-Islamic period, recite encomiums and couplets and, with due regard, share humour. The prophet would listen to his companions and smile with them.

Thereafter, the Prophet PBUH would offer Ishraq prayer. Often at this time he used to distribute the booty as well as stipends to the people. Thereafter the meeting would be dispersed and the Prophet would proceed to the apartment of that wife whose day it was. The Prophet would then go on his morning round to visit his wives. When the sun sufficiently went up, the prophet would observe Dhuha prayer. After that, he would return to the Masjid and sit with his companions settling personal matters, deciding disputes and imparting religious education. This time was known by everyone to come and visit the Prophet if they had any queries or required anything from him. The people would bring to him their new born babies or a new harvest for him to pray upon. The Prophet would receive delegations and greet them and enquire of their conditions. He would occasionally pay visits to his daughter and grandsons, or some of his relatives and companions, or he would engage himself in the service of his family and completed his own chores such as repairing his shoes, milking the animals and helping in the home. At noon, he would have his nap prior to Zuhr prayer (to allow his body to rest and be active and ready for night prayers). He sometimes took meals twice a day and mostly only once a day which was before this siesta. He would eat with a group of his companions sharing from a single big dish. However, on Fridays, he and his companions would only take a nap after Friday prayers followed by meal.

NOON

After waking up and observing the Zuhr prayer in the congregation, the Prophet PBUH would generally address his congregation if something had happened. He would return home (which was adjacent to the masjid) to observe the voluntary prayer. He would then once again sit with his companions and attend to their needs. It is also now that the Prophet would visit the markets of Madinah Tayyibah, attend to some business, look into the dealings of shopkeepers, examine their merchandise, inspect their weighing and measuring tools and, if during the visit any individual required his help, he attended to their needs.

AFTERNOON

After observing Asr prayer in the congregation, the Prophet PBUH would make his evening round, visiting the apartments of each of his wives, enquiring their welfare, and staying with each of them for a short while. This he did so regularly so that every one of them realised how much he valued each of them, time and punctuality. The Prophet would spend this time to relax with his family.

EVENING

After having observed Maghrib prayer early in congregation, the Prophet PBUH would go to that wife`s apartment whose turn it was for him to pass the night by and he would stay there and observe sunnah and awwabin prayers. Mostly, all the wives came over there; as also other ladies of Madinah Tayyibah gathered there for at this time the Prophet would impart religious teachings to the women. In short, this was the madrasah for the women where they used to have lessons in religion from the Prophet. Here the women used to put forward their cases, difficulties and complaints and he would solve them. The Prophet would sometimes eat his dinner at this time. However, at times, there would be nothing but dates and water and months would pass and no food would be cooked in any of the houses of Prophet. Thereafter the Prophet would go to the mosque for Isha prayer.

NIGHT

After observing Isha prayer with congregation, the Prophet PBUH would return to the apartment where he had to pass that night and he would lie down on his bed. He would sometimes go to visit some of his companions discussing the affairs of the community. However, he would return early and sleep until midnight. He always slept on his right side and generally placed his right hand under his cheek, facing towards the qiblah. He kept a siwak (miswak) at the head of the bed which he would use before going to sleep and on waking up. While going to sleep, he would recite specific chapters from the Quran and blow on the hands and wipe them from head to foot. . He would perform ablution, use siwak and slept until midnight. Upon waking up, he used to mildly rub the face and eyes with hands, supplicate to Allah, apply the siwak, perform ablution and observe Tahajjud prayer. He would spend about one-third of his night in praying, supplicating, reciting and in prostrating. The Prophet would then wake his wife and they would observe the witr prayer. Thereafter he would take rest and lay down when only one-sixth of the night remained. The call to prayer for Fajr would then wake up the Prophet from his dawn nap. This was his daily routine. ﷺ

courtesy: askourimam.com

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, , Whats with all this texting, forwarding, coping and pasting craze??


Using Social Media and Technology Responsibly

By: Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

A key feature of the era we live in is the rapid development of technology and the continuous impact this has on our lives, both in terms of the way we live and how we spend our time. As Muslims we understand that the purpose of our lifesocial-media-connection
is to acquire the pleasure of Allāh ta‘ālā, by spending each moment of our life in accordance with His commands. As Allāhta‘ālā is the All Knowing, He was completely aware of all material and technological developments that
His servants would witness when He revealed the Glorious Qur’ā
n and showed us its practical application through the blessed life of Rasūlullāh sallallāhu ‘alayhi wasallam. Therefore, Alhamdulillāh, Allāhta‘ālā has equipped the ‘Ulamā until the last day with the tools to guide the Ummah on how it should use any new developments, whilst not forgetting its ultimate objective.

A significant phenomenon of our time is the emergence and widespread use of the internet and smartphones which has led to new methods of communication, such as social media and email. Whilst social media and email has led to a revival of reading and writing, often the content and quality is highly questionable. Therefore, one must be mindful not to fall prey to the harmful aspects of these mediums, for example using them to engage in, or even publicise, acts of disobedience to Allāhta‘ālā.
My objective is to outline some guidance for those who use the internet and smartphones, specifically in relation to messaging, email and using social media applications such as WhatsApp and Facebook. By sharing with readers some essential Islāmic teachings in this regard, inshā’allāh, we will be able to use technology productively, safeguarding ourselves from harmful activities.

Forwarding Messages Requires Precaution

A common trend upon receiving a message is the thoughtless and endemic usage of the ‘forward’ button. Messages are instantly forwarded to others, without proper understanding of its content nor consideration for the recipients. Many messages received are vague in nature; the truth behind them being seldom known. To spread a message without substantiating its content is very detrimental and could lead to sin, as to forward a lie is to spread a lie and be in support of it. Messages should never be shared until the content is verified and authenticated. False news or incorrect information regarding any matter can cause others unnecessary worry and concern, and will be tantamount to spreading a lie. Our Nabī sallallāhu ‘alayhi wasallam said:

To narrate whatever one hears is enough for an individual to be considered a liar. (Muslim)

More Precaution for ‘Islāmic’ Messages

Messages of an Islāmic nature demand even more precaution. Verses of the Glorious Qur’ān and ahādīth of our beloved Nabī sallallāhu ‘alayhi wasallam with their translations are often carelessly miswritten or many times are sheer falsehood; yet are haphazardly forwarded and shared on social media. Messages promising fabricated virtues for baseless actions are shared with a caption to forward to as many as possible. At times emotional blackmail and false threats are also included, ‘if you do not forward this message to at least x amount of people then such and such shall happen to you’, naturally all such messages are a complete sham. Our Nabī sallallāhu ‘alayhi wasallam warned us:
Whosoever speaks about the Qur’ān without knowledge should take his place in the Fire. (At-Tirmidhī)
In another hadīth he sallallāhu ‘alayhi wasallam mentions:
A lie against me is not similar to a lie against any (normal) individual; whosoever lies regarding me should take his place in the Fire. (Al-Bukhārī)
One should be precautious when forwarding messages with seemingly Islāmic teachings without being completely sure of their authenticity or else such grave warnings await us. Once authenticated, messages maybe thoughtfully shared.

Permission to Share?

At times, messages are of a personal nature; information or news regarding a certain individual or institution or even a country. One should contemplate before forwarding whether the sender or those whom the information is regarding would consent for the details to be shared with others? Has specific permission been granted to forward and spread the message? If not, then it would be totally unethical and in many cases a sin to do so.

A Beneficial Message?

If we stand back and objectively reflect, we will conclude that a large percentage of emails and messages received on social media applications are of a futile nature. Our Dīn encourages engagement in prosperous activities and to avoid spending invaluable time and energy on any endeavours which are of no avail or in some instances harmful. Our beloved Nabīsallallāhu ‘alayhi wasallam said:

It is from the excellence of an individual’s Islām that he leaves Lā ya‘nī (those things which do not benefit him). (Abū Dāwūd)

The Islāmic teaching regarding futility is eloquently set out in the hadīth above. One must contemplate before writing or forwarding any message, “Is it of any benefit in this world or the hereafter?” If the conclusion is negative, then this is a futile action which every Muslim should abstain from. Furthermore, sending or forwarding messages of such a nature may become the cause of others engaging in futility as well. Futility is in essence a waste of time and energy. Whilst one may ask what is the harm if a futile action is mubāh (permitted); it is akin to receiving a gift of £100 and thereafter throwing it down the gutter. Any reasonable person would be shocked and amazed at such an action, as whilst no apparent harm was suffered, the benefit that should have been achieved wasn’t and so in reality there has been a loss. Futility also brings one to the boundary of sin and therefore it is best to avoid, as it can easily lead to disobedience directly or indirectly through other actions which may follow. May Allāh ta‘ālā save us.

A Clear Message?
If all the above guidelines are dutifully met, then one should finally consider whether a message will cause any misunderstanding or misconception amongst those who receive it? After all it is an Islāmic principle and also a general etiquette of life, to always consider whether sharing information has the potential to cause a misunderstanding. Ibn Mas‘ūdradhiyallāhu ‘anhu mentions:
Whenever you speak to people regarding something which is beyond their intellect, it will surely be a means of fitnah (tribulation) for some of them. (Muslim)
If one is unsure or even has the slightest doubt whether a certain message could cause a misunderstanding, then it should not be shared. We should be extremely careful and considerate in this regard, as this will bring peace and comfort to all.  

Recording or Taking Photos without Permission

The use of technology to record private conversations of people without their permission is against the teachings of Islām. A person is generally informal when in private with one’s close associates and generally the topics discussed are within a specific context and with the relevant background known to those present. If excerpts from such conversations are shared, it can become the means of causing immense misunderstanding and result in serious consequences. One should respect the privacy of others when in private environments and only record their voices when clear permission is granted. The same principle applies to taking photography or video filming at a private or an informal gathering.

Photography & Video Filming: Respecting the View of Others

It is widely known that there is a difference of opinion amongst the ‘Ulamā regarding video filming and photography; some adopt the view of permissibility whilst others take a precautious stance. To make a video of or to take a picture of someone who holds the latter view is extremely unfair and discourteous. This is tantamount to open disrespect for the personal view of that individual and gravely inconsiderate.
I would appeal to my readers to pay due attention to the etiquettes mentioned above in relation to certain aspects of using technology and bring them into practice. May Allāh ta‘ālā grant us all the understanding of our beautiful religion and its all-encompassing teachings of pure and considerate morals and ethics. Āmīn.
© Riyādul Jannah (Vol. 25 No. 2, Feb 2016)

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