Via Al-Arabia:

Libyan leader Moammar Gaddafi gave a lesson on Islam and copies of the Quran to a few hundred young Italian women Sunday as he arrived in Rome for his fourth visit in a year.

It was the second time the Libyan leader – who travels with female bodyguards and fancies himself a self-styled feminist – had staged such an event for Italian women, who were recruited by a modeling agency and paid an undisclosed sum to attend.

Michela, who asked that her last name not be used, told Associated Press Television News that three of the participants converted to Islam on the spot.

“It was a really beautiful meeting and went very well,” she said. “He is very easygoing and he gave us a copy of the Quran. Three girls converted themselves to Islam during the ceremony. It was a beautiful event.”

Other participants, though, identifying themselves as Roman Catholics in this overwhelmingly Catholic country, said Gaddafi had urged others to convert and had dismissed Christianity as unimportant.

(more)

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From a distance you notice his eyes – piercing, brilliant and engaging.  The choicest Praise and Mercy of Allah be upon him.  Muhammed, the Praised one is Ahmed, the greatest in Praise of Allah; sublimely appropriate.  Al-Mustapha, the Divinely Chosen, is real.  He was flesh and blood.  Human.

I love him, O Allah, I love him – sal Allahu alayhi wa sallam.

In a world of distortion, where truth is overcome by fiction, the full moon rises.  Although obscured by shadows or an overcast sky, the moon remains.  Such is the fame and honour of Muhammed, sal Allahu alayhi wa sallam.

Of average height, he towers above the elite of history.  He would stand fully erect without a lazy slump.  He was powerful, sal Allahu alayhi wa sallam.  His chest was broad with a dusting of hair that extended vertically in a thin line down to his flat stomach, sal Allahu alayhi wa sallam.

Any kind of hardships you can envision and pray to never face was shouldered by him, sal Allahu alayhi wa sallam, simultaneously.

He experienced in his 63 years of blessed life more tribulation than a cohort.  He, sal Allahu alayhi wa sallam, was an orphan, a widower, battle scarred, and unjustly outcast.  He outlived many of his children and buried some of his grandchildren.  His uncle, the Mercy of Allah be upon him, was martyred and his body desecrated.  He, sal Allahu alayhi wa sallam, was defamed, mocked, lied to and lied about.  He was poisoned, stoned, and had to witness his companions tortured on account of their faith in his Message, sal Allahu alayhi wa sallam.,

Sabraan, remain steadfast in patience, O Family of Yasser; your destination is Paradise.  His teaching was simple.  Allah, the All Mighty, is the only One deserving of worship and devotion.  All that we encounter is by His Command.  No harm can befall without His Permission.

His hair, sal Allahu alayhi wa sallam, was black and wavy.  He liked to keep it longer in length, usually not past his earlobes.  It contained a few gray strands, about 23 in number.  With dark irises he could, by Divine Permission, view a world that was unseen.  He had long, dark eyelashes that from a distance could be mistaken for kohl.  He, sal Allahu alayhi wa sallam, would not avert his attention from a petitioner until their voice fell silent.  His eyes would sleep but his heart was awake.  His eyes never betrayed or invited treachery, sal Allahu alayhi wa sallam.

The weakest, poorest and socially downtrodden would access him, sal Allahu alayhi wa sallam, as readily as the chieftains.  He sheltered the needy, fed the hungry, protected the vulnerable, guarded the secrets and instructed the uninformed.  He, sal Allahu alayhi wa sallam, was calm when others were agitated, loving when others were filled with hate, and polite when shown contempt.  He, sal Allahu alayhi wa sallam, is the highest standard of character and the spring of Divinely ordained etiquette.

His skin, sal Allahu alayhi wa sallam, was soft and naturally fragrant.  His blessed hands were softer than silk and gave off the scent of aromatic musk.  He was reddish in colour.  He was not dark, nor was he pale.  His skin was blemished with the seal of prophethood between his shoulder blades.  He was proportional in all respects, sal Allahu alayhi wa sallam.

In his prayer, he found comfort and pleasure.  His voice quivered in awe of the All Mighty.  When leading others, he would, for the most part, recite from al-Qisar (the short chapters).  If he heard a child crying, he would cut the recitation short to relieve the parent of any distress.  His, sal Allahu alayhi wa sallam, grandchildren would ride atop his back during his prostration, and he would not move until they felt content.  His voice was measured, and he paused at the end of every verse.  He would recite the Quran in various accents to accommodate all the dialects of his companions.  When alone at night, he would pray.  He would remain vigilant for half the night, sometimes more, sometimes less.  When he recited a passage addressing Allah’s Divine Mercy, he would stop and ask for it.  If one of torment, he would seek protection from it, sal Allahu alayhi wa sallam.

His face, sal Allahu alayhi wa sallam, was manifest beauty.  His eyes were well set apart and covered by full brows.  They were not sunk into his face or overtly protruding.  His mouth smelled sweet, and his teeth were always clean and white.  His saliva was a medicine and blessing, sal Allahu alayhi wa sallam.  By the Grace of Allah, it was a cure to the blind, increase in food to the poor, and an ointment to the disfigured.  He had a full, dark beard that obscured his slender long neck from a distance. His smile was radiant, sal Allahu alayhi wa sallam.

He was soft spoken except when he sermonised on Friday.  His voice was melodious and captivating.  He spoke only when necessary and refrained from idle chit-chat.  His, sal Allahu alayhi wa sallam, tongue was true.  He loved to listen and would ask questions of those whom he instructed.  He was modest and sensitive to the needs and feelings of others.  He smiled and laughed often, seldom loudly.

When he, sal Allahu alayhi wa sallam, was displeased, it could be read from his face.  He never raised his hand against another living creature except during Divinely ordained battle.  He, sal Allahu alayhi wa sallam, was courageous and led from the forefront.  He stood in the ranks of his soldiers and faced the hardship they endured.  He ate what they ate, slept where they slept and dressed as they dressed.  He, sal Allahu alayhi wa sallam, was a man unlike the world has ever seen.

He, sal Allahu alayhi wa sallam, dressed similar to his compatriots.  He never owned a throne or regal markings to distinguish himself, sal Allahu alayhi wa sallam, from others.  He would walk without an escort and disliked sentries being placed to guard him.  He preferred neutral shades of white, green and black to clothe himself with.  When he ate, it was never to his fill, and he always ate while sharing his food with others.  He loved milk, dates and honey.  His favourite dish was tharrid – roasted mutton on buttered bread and broth.

He, sal Allahu alayhi wa sallam, cared for the earth and despised wastefulness and corruption.  He was a tree hugger – LITERALLY.  He loved animals and instructed his companions to show kindness to them.  When a camel wept, he would stroke it and speak to it in hushed tones.  When the tree whimpered, he paused his sermon and embraced its trunk, whispering to it soothing words of comfort.  Animals took comfort in him, sal Allahu alayhi wa sallam.

Today, his modality of life and tradition remain intact, preserved not only in print, but in conscious spirit.

He loved us so much, sal Allahu alayhi wa sallam.  He would think of those who will believe in him many generations after his generation and weep in longing and hope.  He loved us more than some care to consider.  Every Messenger of God was allowed a request that would be answered by Allah.  All the Messengers utilised their invocation in the worldly life except for Muhammed, sal Allahu alayhi wa sallam. He, sal Allahu alayhi wa sallam, preserved his invocation to be intercession on the Day of Judgement for those who accept his message!

None can truly claim faith until Muhammed, sal Allahu alayhi wa sallam is more beloved to them than their parents, spouse and children.  To know him is to love him.  To love him is to obey him.  If he, sal Allahu alayhi wa sallam, was to walk into your life now, what would he think?

O you who believe, send your greetings to Muhammed, sal Allahu alayhi wa sallam.

Ibiza: Mosque closed for student beating

Via Al Arabia (h/t Women Against Shariah):

Spanish authorities closed a mosque in the island of Ibiza and arrested its imam after charging him with beating several Muslim students in the mosque school, local press reported.

The Spanish Civil Guard closed the main mosque in the town of Sant Antoni, located in the Mediterranean island of Ibiza, and arrested its imam Kharin , who is of Moroccan origins, on charges of mistreating and beating 12 students at the School of Arab Culture, the Spanish language newspaper Diario de Ibiza reported.

This article was prepared by the Islam in Europe blog – islamineurope.blogspot.com

Sant Antoni local police started conducting investigations about the imam after receiving several complaints from parents who reported that their children were being beaten with a stick on their heads, arms, and backs while taking their Arab culture lessons in the mosque’s school.

Muslims on the island were taken by surprise although most of them declined to talk to the press amid reports that the police cautioned them against doing so in order not to tarnish Spain’s image as far as liberties and freedom of faith are concerned.

Those who agreed to speak to the press expressed their disappointment about the closure of the mosque where they take their children in order to learn the Quran and Arab history and culture.

(…)

All the Spanish interviewees, including officials, agreed that the mosque was never a nuisance, which raised more concerns about the reason of its closure, especially with the approach of the holy month of Ramadan.

“We never had problems with the Muslim community,” said José Ramon Serra from the provincial government.

(more)

Netherlands: Muslims unfazed by rise of anti-Islamic party

Via Hurriyet:

The rise of an anti-Islamic political party in recent Dutch elections leaves some Muslims in the Netherlands concerned for their future. Others, however, say the hostility is unlikely to last long because it is only a symptom of a lack of knowledge about the religion and does not reflect the day-to-day reality of their experience

Although Dutch voters gave the anti-Islamic party a boost in recent elections, Muslims in the Netherlands predict the hostile political atmosphere will be short lived, an idea bolstered by the fact that they are facing no increase in discrimination.

This article was prepared by the Islam in Europe blog – islamineurope.blogspot.com

In the recent general elections, Geert Wilders’ far-right Party for Freedom, or PVV, recorded significant gains and ended in a strong third place, with 24 seats out of 150 in parliament. Wilders campaigned on a platform that included ending immigration from Muslim countries and instituting a ban on new mosques and the Quran.

With coalition talks ongoing since the shock of Wilders’ election victory and debates continue over his possible participation in the Cabinet, many immigrants and Dutch people think the far-right’s surge in popularity is a temporary situation and does not reflect what they encounter in daily life. And, generally, they don’t take Wilders seriously.

“Although we don’t receive the anti-Islam party’s election success favorably and describe Wilders as a racist, we believe that this was not because of increasing discrimination in this country,” İslam Erkal told the Hürriyet Daily News & Economic Review. He also said he thought the political atmosphere would change soon.

The negative image that minorities in Holland – especially Turks – face is nuanced: Religious stereotypes, as evidenced by Gert Wilders’ party, that depict Muslims as criminals and the question of whether immigrants are integrating into European society remain as obstacles.

The Turkish Institute in the Netherlands serves to eradicate these prejudices by informing Dutch society about Turkey and its people. “It’s been two-and-a-half years since we were founded,” Turkish Institute Director Lily Sprangers said. “We still need time to change Turkey’s image.”

Whether Turkish immigrants have integrated into Dutch society is still debated, even within the Turkish community. “We can’t say Turkish immigrants have integrated into Dutch society yet,” said Zihni Özdil, program manager at the Turkish Institute. He said Turks in the Netherlands rank lowest among immigrants in the country when it comes to participating in social activities.

“The question is whether Turkish immigrants are going to become Turkish Dutch or whether they will segregate themselves,” he said. Integration means “the Dutch will become a little bit Turkish and the Turkish will become a little bit Dutch. But except in some underdeveloped countries, there is no example of this kind of ideal integration.”

(more)

| Part 1 |Part 2 |Part 3 |Part 4|

A letter from an unbelieving king; a promise of protection and a good life.
His brothers in faith; turning away, no words, no greetings, no promises.

Then I took the letter to the oven and made a fire therein by burning it.

Without second thought, the king’s letter was burned. His brothers were given precedence.
He could have decided to go and ‘stick to his principles’. After all, the king did not ask him to abandon his religion, it was a brief invitation to move to a place where he wouldn’t feel ‘inferior’. Or he could have decided to take it home, carefully contemplate the offer, and then reach a final decision. Aside from rejecting it, he could have kept the letter merely for its royal origin.

But our beloved companion knew otherwise. He knew that this was a fitna, a great one, for his faith and his allegiance to the Muslims.
His loyalty remained with the believers, for whom the sincere ones grant their love and allegiance. Everyday application of ‘aqeedah (creed) was the way of the companions, whose fiqh (true understanding) of the fundamentals of Islam shone in their actions.

Facing some sort of hardship from our fellow Muslims, should not lead us to give up on them. They are most deserving of patience, and not preferring others over them even if they allure us with kindness.

“And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” (al-Kahf 18:28).

Such is true manifestation of walaa to the believers. How is it that one can turn away from those who share the strongest ties of kinship in faith?

“Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship].” (Al-Ma’idah 5:55).

In instantly burning the letter, Ka’b (radhiAllahu anhu) was an example of hastiness in ridding ourselves from all means that lead to corruption in deen.
Burning the letters and cutting the ropes pulling us toward misguidance is a step to being saved from the eternal Fire. Every link between us and the prohibited should be terminated, thereby disallowing any chances for the whispers of shaytan. The truly determined ones are those who do not allow the juice to ferment, as Ibn Al-Qayyim so eloquently symbolized. The more one permits means of temptation to remain in their surroundings the more they are at risk of poisoning their faith.

Prophet Sulayman (alayhe asallam) was one whose example of cutting off ties with that which distracted him from the remembrance of Allah was mentioned in the Quran.

And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah].
[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.
And he said, “Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness].”
[He said], “Return them to me,” and set about striking [their] legs and necks. (Saad 38:30-33).

When the racehorses diverted  him from the ‘asr prayer until the sun had set, he slaughtered them all to reprimand himself for allowing them to distract him. For the sake of emphasis, you have just spent hours washing, waxing and adding classy accessories to your luxorious car. You stand back to admire your efforts for a moment, but your joy is cut short when you look up to find the sun setting while you were heedless to prostrate to your Creator in fulfillment of your obligation.  Would your prized car be pledged for charity on the spot? Although not obligatory to do so, it is an illustration of the importance of remaining alert to that which diverts from the five daily prayers.
Allah (subhanahu wata’ala) warns us:

O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that – then those are the losers. (al-Munafiqun 63:9).

As soon as Allah blesses and guides us to realize that a certain path leads to sin, our immediate response should be blocking all access to it, particularly if it lies in the proximity of our homes, of close reach to us and those living with us. Otherwise, it will keep tempting us until we eventually submit to its calls, except whomever Allah has mercy on.

From the incident of the king’s letter, there is a lesson in being extra cautious of wolves who take advantage of the lone sheep. There are those who prey on believers in their moments of weakness and despair, calling them to their way and ultimately leading them to their own ruin. This is of particular importance to our youth, who may find themselves wandering alone in the fields of temptation and immorality. Such wolves may appear disguised in sweetness and friendship, like the king who attempted to take advantage of the weakness and loneliness of Ka’b. Hence the need for Muslim youth to associate in the company of the righteous, who encourage one another towards virtue, forbid one another from treading the paths of temptation and strengthen one another’s resolve in the face of the trials of this life.

If we turn to the example of the Prophet (sallaAllahu alayhe wasallam), it will be of no surprise that burning the letter was Ka’b’s response. The example before his eyes was a courageous one of strong resolve. He (sallaAllahu alayhe wasallam) refused to be coaxed by his people into accepting vast wealth, lofty status and beautiful women as a ‘reward’ for giving up the faith he so deeply loved and so earnestly strove for.  Allah commanded him,

Then do not obey the deniers. They wish that you would soften [in your position], so they would soften [toward you]. (Al-Qalam 68:8,9)
His (sallaAllahu alayhe wasallam) only response to the allurement of his people was:

“By Allah, if they put the sun in my right hand and the moon in my left on condition that I abandon this course, until Allah has made me victorious, or I perish therein, I would not abandon it.”

Just as Ka’b followed in the footsteps of his beloved, be among the strong-willed, who do not allow a temptation of this temporary life to unravel works of  previous good, done seeking the pleasure of their Creator.

But, along with your determination, most needed is Allah’s help and guidance to keep your foot steady and your heart firm. Like the Prophet (sallaAllahu alayhe wasallam), we too must supplicate:

Yaa muqallib al-quloob thabbit qalbi ala deenak

O Controller of the hearts, make my heart adhere firmly to Your religion.

Bismillah

As a belated part-two to our Seeking Knowledge series, sister Mariam E. and I conducted an interview with Ustadhah Kareema Czerepinski on memorizing the Book of Allah as a follow-up to our advice on the proper methods of pursuing sacred knowledge. It is the perfect time for students to start or renew their memorization now that the summer break is upon us and Ramadan is right around the corner inshaAllah. We hope that these answers are beneficial to you and us. May Allah make us from the Companions of His Book and unite us with His righteous slaves in the highest gardens of Paradise. Ameen.

Ustadhah Kareema Czerepinski, author of the three part book series: Tajweed Rules of the Qur’an, memorized the Quran and went on to receive an ijaazah in the way of Hafs ‘an ‘Asim, by the way of Shatibiyyah, and another ijaazah by the way of Tayyibat Al-Nashr. She then continued and received an ijaazah in the ten qira’aat min tareeq Ash-Shaaitibiyyah and Ad-Durrah. She is in charge of the non-Arab division at Dar Al-Huda Qur’an school for ladies.

What is your advice for the one who has embarked on the journey to memorize the Quran?

“Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”

Assalaam alaikum wa rahmatullahi wa barakatuh.  First of all, I thank you for the good supposition you have about me, pray that this is for the benefit of the Muslims, and ask Allah to guide me in my answers to that which is best and helpful to the Muslims who wish to learn and memorize the Words of Allah.

This question alone is one that books could be written on. I will try not to, but it is hard. The main three points of advice surround intention, schedule, and being tested.

Intention

Of course the first step is to make one’s intention solely for the pleasure of Allah and not for any earthly gain.  I say “of course” thinking that it is hardly possible for one to embark on this journey without pure intentions, as it is one that requires great amounts of time, patience, and perseverance, continual supplication to Allah for success, and deep from the gut determination. Then again, lately there has been a rise in Muslims forging documents, claiming to have a certificate they don’t, or a chain of transmission that they don’t, all to charge others great amounts of money for the chance to recite to them.  The stories get more and more amazing as the years go by and some Muslims lose track of the fact that Allah is always monitoring, watching our every move and knows what is in our hearts.  For that reason, I feel like it is still the number one thing to say, even though it is obvious.  The Muslim brothers or sisters who have embarked on or are going to embark on this journey need to be honest with themselves and clear up any kind of wiswas (whispers) that may occur in their intentions.

The student may want to research the sound ahaadeeth on the benefits of memorizing the Qur’an and the honor those who have memorized receive on the Day of Resurrection. One may put posters up in different  part of the house with some of the ahaadeeth, then change them every week or so, to help refresh the intentions and feel motivated.

Schedule

The next is to set up a reasonable schedule, one including daily memorization and review.  It is of the upmost importance that this schedule is neither too ambitious, so the student of memorization doesn’t get frustrated and give up, nor too easy so the student feels unchallenged and loses interest.  It is always best that the memorization and review are sequential and not random. This helps give the memorizer a clear picture of where he/she is and where he/she is going.

The best way for most is to be in an organized group with a set curriculum, time and days of class.  This helps keep motivation up, as no one likes to be behind the class, and also formulates bonds of brotherhood/sisterhood between the students for mutual cooperation and assistance.  There are some who do better on an individualized program, but with a group where each person recites what he/she has memorized to the teacher or individually has a set date for reciting his/her memorization to a teacher.  Still others have the patience, perseverance, and self motivation and control to do the memorization by their selves. On the whole, this form takes the most struggle as it is easy to get distracted and fall out of the daily routine when there is no appointed time to recite to a teacher and no group for extra motivation.

It is important to set apart a specific time of day to memorize and review, the time of day when there is the least amount of noise, and least amount of chance of being bothered or distracted. This time is set by the individual circumstances, but if possible right after fajr is what I would recommend.

Review/Testing

Don’t be in a hurry to finish memorizing and whiz through it without the memorization being firm.  The student should be able to close the mushaf (copy of the Quran) and recite what he/she memorized completely without a mistake, then that same section should be repeated during the day.  It is very important, no, imperative, that someone who is proficient in the Qur’an listens to what has been memorized and checks it.  It is also crucial to be tested on a whole juz’ when finished, and then on groups of ajzaa, such as 3, 5, or 10 at a time as the memorizer progresses through the stages of putting the Qur’an in their memory.

The review part of the daily section is just as important as the new memorization. One cannot call himself or herself a haafidh when in fact he/she memorized piece by piece and never put it together or reviewed intensely.

How does one face a period of laziness that might attack in the middle of this journey?

The student of the Qur’an needs to realize before they start that shaytaan is going to come to them and try to dissuade them from their noble goal.  The wiswas can be in the form of making one feel like it is never going to end, or seeing others having “fun” while the student is struggling forth, or any other sort of tool.  Knowing this should keep the student on guard and help recognize the cause of the laziness or feeling of wanting to stop.
The worst thing to do at this time is take a break from memorizing.  This will make returning to the memorization more difficult and usually one will feel like the task has become harder.  The best thing to do is make dua’, renew one’s intentions, change the hadeeth on the wall to a new one and read all the previously hung hadeeth. Reading other’s stories of struggle can also help.

What is the best way to schedule memorization around work, school, and/or other responsibilities? Or is it recommended to take time off and devote oneself completely for it,  for better results?

As previously mentioned, the student of memorization needs to find a quiet, consistent time where he/she can memorize and review.  Memorization should have first priority in the day, and insha’Allah there will be barakah in the remaining activities.

It is hard to say whether it is better to take time off from studies and work to memorize or not.  Oftentimes with a tight schedule and well planned time control one can do more than freeing oneself completely to devote all one’s time to memorization.  For many, taking time off is not an option.  Others do better in a classroom situation with a set curriculum and complete devotion to memorization.

Any tips on the best way to memorize the Mutashabihaat verses? (i.e. those verses that are repeated, similar, etc.)

Memorizing them isn’t nearly as difficult as keeping them straight when reviewing.  Since memorizing is a slow build up, the first few mutashaabihaat are not too difficult to keep straight.  It is later when firming up memorization and reviewing that it can become difficult.  One tool is writing down the different  stories of the same content or groups of aayaat and comparing them.  As the same story comes up in different surahs, the memorizer can add the new aayaat to his/her comparative list and study them and review them all at the same time, finding the similarities and differences.  The stories of the Prophets is one area in which this is especially needed.

There are numerous books in Arabic which help with the mutashaabihaat and there are poems.  One specific poem which helped me personally was As-Sakhkhaawiyyah.  I didn’t memorize the whole poem, but learned some parts and read through it and that helped keep many things straight.  For example the lines outlining the places in the Qur’an which have  abadan after khaalideen feeha really helped.

Some Muslims just can keep them straight by themselves, though, masha’ Allah and don’t need mnemonic devices to keep them straight.

Many Muslims feel that learning tajweed is not necessary; can you shed some light on why it is a critical part of learning the Qur’an?

The Qur’an was revealed in the Arabic language and was recited by the Prophet, peace and blessings of Allah upon him, and the Sahabah with tajweed.  Why would one want to recite it another way?  The Arabs at the time of revelation spoke with idhgaam, ikhfa’, etc, all the rules we now study to be able to read the Qur’an with tajweed.  There are parts of tajweed which were not in the normal Arab speech such as the lengthening of the sounds in the mudood, and this was then passed down in authentic chains of transmission to us and documented in the old books on tajweed.
There are parts of tajweed which are vital to know, since without applying them the actual letters can change in sound and a major mistake is made.  This is the basic tajweed knowledge that all Muslims should apply in their reading, whether they are memorizing the whole Qur’an, or just memorizing a few for their prayers.

What level of tajweed does one need to possess before embarking on the journey to memorize Quran?

This would depend on one’s ultimate goal. If one is memorizing with the intention of never teaching anyone else and just to get the honor and reward, then it would be enough to know the basic rules such as the laam saakinah, mudood, noon saakinah, makhraj, and meem saakinah.  I would caution however, that many times Muslims memorize, then later decide they want to teach or find themselves in a situation in which they are the only ones around who knows any amount of Qur’an, or change their mind and want an ijaazah, and then have to go back and learn everything in detail.  This can be quite difficult.

For most Muslims I would say that they should learn the above, plus all the rest of detailed tajweed because those who have memorized are usually called upon to teach and have a duty to help other Muslims.  One cannot teach properly without having a strong basis of knowledge themselves.  One can start memorizing at a slow level while learning the tajweed rules and being corrected on its application in recitation, and later after learning the required tajweed step up the memorization quantity.

Is it possible for one to perfect their tajweed and pronunciation without a teacher, perhaps through listening to recorded recitations only?

It is possible, but not very likely. The way the Qur’an has been taught from the early days of this nation and will continue to be taught is by oral transmission, being taught and listened to and corrected by a trained, mastered Qur’an teacher.  There are a few who are very good at imitating sounds and have the ear to pick up the small minute changes in sound heard from recordings and produce them with their own mouth, but this is not the average person, not even some, instead it is a rare case.  Again, it can happen, but the general rule for the vast majority is that it is extremely important that one is corrected by a trained teacher.

Is it required to memorize the last harakah of each ayah if one does not have a solid background in Arabic grammar?

One doesn’t need to have a solid background in Arabic grammar to memorize the last harakah of the aayah.  One needs to have a solid Arabic grammar background to explain the reason for the harakah.  When we memorize the Qur’an we should pay attention to the last harakah and try to memorize it with the rest of the aayah.  Many shuyookh giving ijazaah request the student of the ijaazah to join aayaat together particularly in the shorter surahs to make sure the student knows the vowel on the last letter of an aayah. Knowing the vowel on the last letter of the aayah becomes particularly important in learning and applying the different qira’aat.

Many people associate memorization with being young. Is it possible for someone to begin memorizing after the ‘golden years’ of memorization? And what is your advice for such a person?

Youth on the whole can memorize easier, but age should not stop anyone from memorizing.  Sometimes Muslims have a mental picture of those over 40 or 50 not being able to memorize, but there are many stories of Muslims memorizing the Qur’an later in life, some even starting in their 60’s and succeeding in completion.

With purity of intention, lots of dua’ asking Allah to make it simple, and determination, nothing is impossible with Allah’s help.

I know of a sister in her 30s with 5 children who memorized the whole Qur’an in 3 years and went on to get an ijaazah.  She had to sacrifice sleep and many other things we generally hold important, but she did it for Allah, and by His will, she accomplished her goal. My advice is to never give up.

What advice do you have for new Muslims and older Muslims who face difficulty with memorizing and pronunciation?

The same advice as above, do not give up.  Turn to Allah, don’t be afraid of the struggle and devote yourself to the Qur’an.  You do have to sacrifice, but the reward of Allah is great for all your efforts.  Some give up too easily, but be stubborn in your pursuit of reading the words of Allah correctly and keep trying.  Don’t make excuses for yourself and don’t let your ego get in your way.  The students who do the best on the whole are those who are eager to be corrected, do not complain, and are not afraid to make a mistake.

What are some habits that a student of the Qur’an should implement?

You probably mean study habits, but more important is improving themselves as Muslims and making that a habit.  Pray tahajjud, fast extra fasts, make sure you implement the aayaat of Qur’an in your life and are a shining example of those of the Qur’an.
Stay away from sin, repent for all your sins and stop anything that is not suitable for “ahl al-Qur’an.” (the people of the Qur’an)

Do not waste time, it is a precious commodity for the student of the Qur’an, so use it wisely and use it for the sake of Allah. This is something I can’t say enough.  Many Muslims have lofty goals, but lose their precious time searching the Internet for different recordings of recitation from multiple shuyookh, looking up details of the qira’aat and other advanced details of tajweed when they themselves are relatively beginners or have not progressed far in their memorization.   Focus on the task at hand, and listen to one of the masters of tajweed such as Sheikh Al-Husary or Sheikh Abdullah Basfar.

What should be the goal(s) of a student who has completed their memorization and what should they do after this?

This is really up to the student for most aspects, but the goal that should be shared by all after memorizing the Qur’an is to firm up the memorization and have a very strong review program to keep themself a hafidh. Once the memorization is complete it is not the end, it is just the beginning.

If the student of the Qur’an would like to achieve an ijaazah of the Qur’an after memorizing and firming up the memorization, they should approach a sheikh or sheikhah with an ijaazah and be evaluated by them.  If the student has not memorized the Jazariyyah poem, and wished to get an ijaazah in the Qur’an, he/she should memorize the Jazariyyah and study its meaning.   After the evaluation, the sheikh or sheikhah might give them points to work on, or start an ijaazah with them.

After an ijaazah in one riwaayah or qiraa’ah, the student can then pursue knowledge of the 10 qiraa’aat.  There is much to learn and each step is more beautiful than the previous one.

In your opinion, what is the best method of reviewing the Book of Allah, so as not to lose it by Allah’s will?

The scholars say, “[Review] five, you won’t forget” (خمس لا تنسى), meaning if you review five ajzaa’ per day, you will not forget.  This is a very true statement.  If one cannot keep up reviewing 5 per day all the time, they should try to do this strong program of review for at least six months after completing memorization.  After that the student who cannot keep up with five ajzaa’ per day can decrease the amount to 2 or 3 a day, or the very minum, one juz’ per day; any less than this will not keep the memorization strong.

How much repetition is required for one to completely solidify the hifdh? What has worked for you/your students?

It is hard to quantify and varies from individual to individual.  Suffice it to be said that it requires a lot of repetition, and for six months the review should be quite intense with five ‘ajzaa per day reviewed, if at all possible.
The school I studied at has special classes for tathbeet (firming up memorization).  As a class we went through the Qur’an six times, the number of students in the class, and each day recited three ajzaa’ to the teacher as a class, but we didn’t know which section we were going to be asked to recite as individuals.  We were required to recite at a quick pace, trying to keep our tajweed up as much as possible, so the memorization needed to be quite firm. The teacher would keep track of which sections we had recited to her and at the end of the year, each of us had recited the whole Qur’an to her, but in pieces.  This was and is a very good program and I thank Allah for giving me the opportunity to be in this class.

Please recommend a Tafseer suitable for beginners. Which tafseer did you benefit from the most?

The translations into English of the meaning of the Qur’an give only a general idea of the aayaat, and it is quite important that a deeper understanding of the Qur’an and the background for a surah or aayah be known, as well as any explanation given by the Prophet, peace and blessings of Allah upon him, and the Sahaabah.  Ibn Kathir is a great tafseer and al-hamdu lillah it has been translated into English.  May Allah reward those who did this with a great reward and make it of the deeds which continue accumulating for them after their deaths.

How important do you think it is to study tafseer along with memorization? Does it aid in memorizing?

It is extremely important and yes it aids greatly in memorization, especially if word by word meaning is given to the students as they memorize.  There needs to be study of vocabulary words along with the memorization and tests given on the vocabulary words.

How can we instill love for the Qur’an in our children and youth?

By showing them how much we love it and by employing the Qu’ran in our life in every aspect. Teaching them that Qur’an is first is something they will carry with them to adulthood.  I heard a lecture once recommending that parents always start their children with Qur’an homework, then any other deen related subjects, then the other science, math and literature subjects.  This will show the children the importance of Qur’an.

There is no doubt that one who carries the Book of Allah must also carry beautiful conduct and character. Can you please shed light on some of the most important characteristics of Ahl-al-Quran?

There are so many, as “ahl Al-Qur’an” should be examples of the best in character and conduct.  We should aim to have our manners as [what is in] the Qur’an as Aisha may Allah be pleased with her, described the Prophet peace and blessings of Allah upon him.  Even though we are far from his example, we should try our utmost.

I think the one encompassing characteristic is that of Taqwaa.  If one has taqwaa, everything else will be correct, insha’ Allah.

The following are what came to my mind, and are under the category of taqwaa:

First and foremost, those who are “carriers” of the Qur’an should have truthfulness and honesty.  It cannot be that ahl al-Qur’an tell lies or are dishonest.

Another very important characteristic is standing up for the truth and not wronging anyone or allowing someone to be wronged.

The inside of Ahl Al-Qur’an should be like their outward appearance, meaning there should be no hypocrisy.
Patience is also a very important characteristic which those who are carriers of the Qur’an should have.

May Allah grant us the best of manners and characteristics, may He purify our intentions in all that we do, may Allah make us of “ahl al-Qur’an,” and give us the honors promised those who have memorized the Qur’an on the Day of Resurrection. I seek Allah’s forgiveness and repent to Him alone.

5.1 RESPECT AND FAVOUR THE ELDERLY
Recognize the status of the elderly and give them due respect. When walking with them, walk slightly behind, to their right. Let them enter and exit first. If you meet them, greet them properly and respectfully. If you discuss something with them, let them speak first, and listen to them attentively and graciously. If the conversation involves debate, you should remain polite, calm, and kind-hearted and you should lower your voice. Never forget to remain respectful.

Let me review with you some of the Prophet’s sayings and traditions that uphold these polite manners. Imam Bukhari and Muslim reported that Abdullah bin Sahl made a trip with Mahisa bin Masoud in Zayed to Khaibar. When they were to about to return, Mahisa found Abdullah had been murdered. He went to the Prophet صلى الله عليه وسلم with his older brother, Howaisa and the victim’s brother, Abdul Rahman bin Sahl. Mahisa who witnessed the incident started to talk, but the Prophet صلى الله عليه وسلم said, ‘the elder, the elder.’ At that, Howaisa spoke and then Mahisa.

Another story emphasizes this behaviour further. When he was young, Abdullah bin Omar was at a gathering of the Prophet صلى الله عليه وسلم and his senior companions like Abu Bakr and his father. The Prophet صلى الله عليه وسلم asked his companions, ‘Tell what is the tree that does not shed its leaves and which is like the Muslim.’ The companions started suggesting names of desert trees. Abdullah bin Omar thought it was the date-palm. Since he was the youngest, and seeing Abu Bakr and Omar silent, he shied away and said nothing. The Prophet صلى الله عليه وسلم told his companions: ‘It is the palm tree’. Later, Abdullah told his father that he knew the right answer but shied away. Omar said to his son ‘For you to have said it right then, would have been worth a lot to me.’

Imam Ahmad, Al-Hakim and Al-Tabarani reported that ‘Ubada bin Al-Samit stated that the Messenger of Allah (صلى الله عليه وسلم) said: ‘Whoever does not respect our elders is not one of us.’ Another version reported: ‘Whoever does not respect our elders, is not compassionate to our youth, and does not give our scholars due honour, he is not one of us.’

This should not be taken to belittle the youth or look down on them. Imam Bukhari reported that Ibn Abbas narrated that Omar was allowing him to attend his court with seniors who attended Badr. Some of them felt uneasy and asked, ‘Why are you permitting him to attend when he is as young as our children?’ Omar replied, ‘He is [knowledgeable] as you well know.’ Another version elaborates that Omar asked the seniors to explain Sura Al-Fatiha and only Abdullah in Abbas explained it correctly. Ibn Abbas said, ‘I thought he asked the question just to demonstrate my knowledge to them.’

5.2 THE ELDERLY ARE TO LEAD PRAYERS
The Messenger of Allah (صلى الله عليه وسلم) taught the youth the manners of companionship and the custom of giving precedence to elders. Al-Bukhari and Muslim reported that the honoured companion Malik bin Al-Hwaireth (RA) said: ‘I was with a youth group that visited the Messenger of Allah صلى الله عليه وسلم in Madina for twenty nights. The Messenger of Allah صلى الله عليه وسلم was very kind and compassionate. He sensed that we might have missed our families back home and he asked us about whom we had left behind. When we informed him, he said: ‘Go back to your families, live with them, teach them Islam and tell them of the good deeds. At the times of prayer, let one of you call the Azan, and have your eldest lead the prayer.’ ‘

The Prophet (صلى الله عليه وسلم) specified in this particular case that the eldest should lead the prayers since they were equal in their knowledge and learning. Being older in such a case merits leading the prayers. If a person is more knowledgeable, then he should lead the prayer since knowledge is an honor higher than age as could be seen in the Hadiths on this subject.

If the prayers were offered at a house, the host is entitled to lead it. Out of respect, he may request a person who is more knowledgeable, older or more prominent. If the guest declines, the host should not hesitate to lead the prayers. Imam Ahmad reported in his Musnad that Abdullah ibn Masoud visited Abu Musa Al-Ashari. When it was time to pray, Abu Musa asked Ibn Masoud, ‘Please lead the prayers since you are older and have more knowledge.’ Ibn Masoud said, ‘ No, you lead the prayer. This is your house and praying area. You should lead the prayer.’ Abu Musa did lead the prayer then.

5.3 WALKING WITH THE ELDERLY
To illustrate this point, I will cite jurist ‘Ali bin Mubarak Al-Karkhi ( -487H), who studied under Imam, Abi Y’ala Al-Hanbali, himself a jurist and judge and the chief Shaikh of the Hanbali School of Law: ‘One day, Judge Abu ‘Yala said to me, while walking with him: ‘If you walked with someone you honour, where would you walk?’ I said: ‘I do not know.’ He said, ‘Walk to his right. Place him at the position of Imam in the prayer. Leave his left side clear in case he needs to spit or to get rid of dirt.’

An interesting story in this regard happened among three Muslim scholars. They were Judge Ahmad bin Omar bin Suriah (249-306 A.H.), Faqih Mohammad bin Dawood Al-Zaheri (255 – 297 A.H. ), and Linguist Naftawih (244-323 A.H.). They were walking along together when they came to a very narrow passageway, and each wanted the other to go ahead. Ibn Suraih said, ‘A narrow street brings ill manners.’ Ibn Dawood responded, ‘Though it points out status.’ Naftawih said, ‘When friendship prevails, formalities disappear.’

The story does not tell who went ahead of the others, but it is likely that it was Ahmad bin Suriah since he was a judge and a prominent Imam at the time and ranked above his two companions. He may have said ‘A narrow street rings ill manners’ apologizing out of politeness for going ahead. He could not have said it if any of the two moved ahead since that would have been impolite. There is a possibility that Naftawih went ahead since his words could be an apology for doing that since he is the least ranked. It is just wonderful to see such perfect behaviour and nice apologies.

5.4 THE ELDERLY ARE TO BE SERVED FIRST
Give precedence to the elderly or to dignitaries, ahead of anyone else. After that, you may proceed with those on their right if you want to follow the practice of the Prophet (صلى الله عليه وسلم). The evidence supporting this manner in addition to the two Hadiths mentioned above, is illustrated in many Hadiths, some of which are cited below:

Imam Muslim reported in his Sahih in the Chapter on the Manners and Rules of Eating and Drinking, that Huzaifa bin Al-Yaman (RA) said: ‘Whenever we were invited to a meal with the Messenger of Allah (صلى الله عليه وسلم), we would not reach the food with our hands before he reached for it.’

To emphasize the importance of these manners, Imam Al-Nawawi, in his book Riyad Al-Salihîn, cited a large collection of Hadith and devoted a whole chapter to the subject of ‘Respecting Scholars, the Elderly and the Dignitaries. Giving them Precedence and the Best Seat. Acknowledging their Preeminence.’ In the following paragraphs, I will reiterate some of these.

Allah said in the Quran: ‘Are those equal, those who know and those who do not know? It is those who possess understanding that receive admonition.’

Imam Muslim reported that ‘Uqba bin ‘Amr Al-Badri Al-Ansari (RA) stated that the Prophet (صلى الله عليه وسلم) said: ‘Those who are best at reciting the Quran should lead a group’s prayer. If they are equal, then those most versed in the Sunna should lead; if they are equal, then a person who migrated first [from Makka to Madina] should lead; if they had migrated at the same time, then an elder should lead.’

Imam Muslim reported that Ibn Mas’od said that the Prophet (صلى الله عليه وسلم) said: ‘Let your wise and mature pray immediately behind me, then those who trail behind them, and then those who trail behind them.’

Imam Al-Bukhari reported that Jabir bin Abdullah (RA) said: ‘After the battle of Uhud, the Prophet (صلى الله عليه وسلم) buried two martyrs in one grave. He asked, ‘which one memorized more of the Quran? ‘Upon being told which it was, he laid him first facing Qibla.’

In addition, Muslim reported that Abduallah bin Omar (RA) stated that the Prophet (صلى الله عليه وسلم) said: ‘I dreamt I was brushing my teeth with Sewak when two men approached me. I handed the Sewak to the younger but was instructed to hand it to the older. Accordingly, I handed it to the older.’

Imam Abu Dawood reported as a fair Hadith that Abu Müsa Al-Ash’ari (RA) stated that the Prophet (صلى الله عليه وسلم) said: ‘Part of paying homage to Allah is to respect an elder whose hair has turned gray, or a [regular] reader of the Quran, or a just ruler.’

This desired behaviour towards elders is so important that the Prophet صلى الله عليه وسلم made it a part of respecting and venerating Allah. To ignore it is a gross misbehaviour. At its forefront comes respect and reverence of the just ruler. A revered poet enumerated a group of rules and stipulated that whoever broke these rules should be slapped on the neck. The eight rules are:

Disrespecting a grand ruler
Entering a house without being invited to do so.
Giving orders/directions at another’s house.
Taking an undeserved seat of honour.
Insisting on discussing a topic with others.
Interrupting two others.
Asking charity from a person of low character.
Seeking a favour from an enemy.

Abu Dawood and Al-Hakim reported as an authentic Hadith that Maimün bin Abi Shabîb recounted that a beggar stopped the Prophet’s wife Aisha (RA) and she gave him a piece
of dry bread. At another time, a properly-dressed, well-groomed man asked her for food. She let him sit and offered him a meal. When asked about that, she replied that the Prophet (صلى الله عليه وسلم) said: ‘Treat people according to their status.’

Imam Al-Nawawi concluded this chapter by citing a Hadith as reported by Al-Bukhari and Muslim in which Samura bin Jundub (RA) said: ‘Though I was a young child at the time of the Prophet, I used to listen to what he said and memorize it. Nothing prevents me from narrating my knowledge except the presence of men older than me.’

In conclusion, the Sunnah is to start according to the following order of merits: age, knowledge, social status, lineage, veterans of Jihad, generosity or similar virtues. Further, the Sunnah of hospitality, is to start with the most prominent, then to move to those on the right in order to harmonize the custom of starting on the right with the custom of starting with people of virtue.

Some people who misunderstand the real meaning of some texts of the Sunnah claim that the Sunnah is to start with those on your right whoever they are. They base this on Hadiths that stress starting from the right. But this is only true when the group is in all ways equal in character, status or age. However, if one of them is distinguished with a merit such as old age, then the Sunnah is to start with this person.

In his book Al-Bayan wa Tahsîl Imam Ibn Rushd said: ‘As a rule, if the status of those present is equal, one should start on the right, as with every desirable act. However, if a scholar, an honourable person or an elder is present, the Sunnah is to start with such a person and then move to his or her right in a counter clockwise fashion. The Messenger of Allah was offered milk mixed with water while a Bedouin was sitting on his right, and to his left, was sitting Abu Bakr. The Prophet drank some and handed it over to the Bedouin saying, ‘From the right, then to the right.’

Do not proceed to the left in an anti-clockwise fashion, even if the person to the left is of a higher status, unless those on the right agree to pass their turn. The Messenger (صلى الله عليه وسلم) was sitting with elders on his left and a young man on his right. He was brought a drink. After drinking, he asked the young man: ‘Would you give me the permission to pass it to those? The boy answered: ‘By Allah no. I would not favour anyone with my share of your drink.’ The Prophet willingly put the drink in the child hand indicating that it is his right.

The Indian scholar, Al-Mubarkfuri, in his treatise on explaining Jami` Al-Tirmizi elaborated on this. When commenting on the Hadith, ‘the server should be the last one to drink,’ Al-Mubarkfuri said, ‘This indicates that the server should delay his drink until all the guests are served. The same applies when fruits are being served. The most notable should be served first, and then those of the right until everyone is served.’

Al-Minawi in his explanation of Sharh Al-Shamail commented on the previous Hadith of Ibn Abbas: ‘This implies that the Sunna is to continue serving drinks and food with those on the right of the most noble person even if that person happened to be less important than the person on the left.’

A Hadith in Sahih Muslim reinforces this rule of serving the elder or the most noble first, and then those on his right. Abdullah bin Bosur said, ‘The Prophet visited my father and we served him with food made of dates and butter. Then he was brought dates, and he ate it and threw the pit using his middle and forefingers. Then he was brought a drink from which he drank and passed it to his right.’

The words ‘he was brought a drink’ clearly indicates that he was served first before those on his right since he was the noblest person present, and that then he passed it to those on his right. It indicates that they started with the Prophet out of respect and not because he asked for a drink. The preceding words ‘he was brought dates’ reinforces this understanding. It is very unlikely that the Prophet, while a guest, will ask his host for food and then for drink. It could be argued that this is a possibility. Indeed, it is a hypothetical possibility that lacks evidence or probability.

An important aspect of proper manners is that some people extend help and hospitality to strangers out of faith and pure humanity. If it becomes known that the person needing help has additional virtues such as being a scholar or notable person, they will go an extra step in their generosity and providing help. This is undoubtedly evidence of right instinct and faith which motivated such gestures.

Therefore, the general rule is to start from the right if those present are equal in merit. However, if there is a person who is well-known for a respectable trait, then start with that person.

If we were to follow the alleged rule that hosts ought to start with the person who happened to be on their right, then we could start with a young child, a servant, a driver, or a guard, at the expense of more prominent guests such as a dignitary, a revered scholar, a notable, a parent, a grandparent, or an uncle. Would it be acceptable by the Shari’a and its refined manners to forsake honouring and starting with persons of character, in favour of starting with a child, a servant, a driver and then proceed to persons of higher status? Also, it is possible that the ten persons or more are sitting on the right side before the most honourable person. To reach them at the end does not befit their status and may offend them. Islamic manners definitely do not accept this irregular conduct.

However, if someone asks for a drink, they have the right to the request before anybody else regardless of age or status, and the round should proceed with those on their right. If this person notices someone older or of higher status showing desire for the drink, he, or she may willingly give up his, or her right in favour of that person. When preferring others to yourself, you have practiced the Islamic manner of unselfishness, and you will achieve great virtue, and honour and gain great rewards.

To respect, obey and give precedence to the elderly is an old and established Arab custom. Here I would like to quote in full the advice of Qais bin Asem AL-Tamimi, a great companion. On his death bed, Qais advised his children to make their elders/seniors their leaders from whom they will also receive valuable advice and wisdom all revolving around Islamic behaviour.

Qais bin Asem Al-Minqeri Al-Tamimi was one of the leaders of Tamim. Famous for his eloquent speeches, the Prophet gave him the title ‘Master of the desert dwellers.’ He was a wise and mild-mannered person. On the 9th year of Al-Hijra, he came to visit the
Prophet صلى الله عليه وسلم in Medina with a delegation of his tribe Bani Tamim. When the Prophet صلى الله عليه وسلم saw him he said ‘This is the master of the desert dwellers.’ He spent his last years in Basra where he died in the 20th year of Al-Hijra.

He was very patient and lenient. Ahnaf bin Qais, a famous Arab sage, was asked, ‘Who taught you patience and leniency?’ He answered, ‘Qais bin Asem Al-Minqeri. Once I saw him sitting in his courtyard talking to his guests and his tribe. A man tied-up in ropes and a deadbody were brought to him. He was told, ‘This is your nephew. He killed your son.’ Qais bin Asem remained calm and continued his conversation until he was finished. Then turning to his nephew, he said to him: ‘You have done the worst. You have sinned toward your Lord, you harmed your relative, and murdered your cousin. You killed yourself and weakened your tribe.’ He called another son and said to him, ‘My son, go to your cousin and untie him, go to your brother and bury him, and go to his mother and give her a hundred camels to compensate her for the loss of her son.’

Al-Hasan Al-Basri who met him and studied at his hand said that when Qais bin Asem was dying, he called his thirty-three children, and advised them as follows:

‘Oh my sons, fear Allah and remember what I will say, for no one will give you more sincere advice. When I die, make your seniors your leaders. Do not make your juniors your leaders for if you promote your seniors you will maintain your father’s memory. Do not make your juniors your leaders for if you do so people will not only disrespect your seniors, but will look down at you. Do not wail on my death for I heard the Prophet forbidding wailing. Look after your wealth for it enlightens the generous and obviates the need to be mean. Do not beg people for that is the worst of wealth. Avoid bad traits which may please you once, but displease you many times.”

Qais then called for his quiver, and asked his eldest son, Ali, to take out an arrow. He then asked him to break it which he did. He then asked him to break two arrows and this he did. He then asked his son to bundle thirty arrows with a tie and break them all, but his son could not. He said, ‘My sons, you will be strong if united and weak if separated.’ Then he composed the following poem:

Glory is what the truthful father built and which was maintained by the children.
Glory, bravery and leniency are best adorned with chastity and generosity
Thirty you are, my sons, in face of calamities and trouble
You are like thirty arrows bundled in a strong tie
It will not be broken, but once separated will be easily broken
Your elders, your best mannered, should be your leaders
Your young should be protected and nurtured until your youngest matures.

from the book ISLAMIC MANNERS
By Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Related posts:

1. Manners of Visiting
2. Manners of Visiting
3. The Manners of Conversation

| Part 1 |

After a long, tiresome journey, this great army has finally reached their destination. They are prepared to meet their enemy. But their leader, the leader of a nation, sits and recalls that one Companion dear to his heart is not among them.

Allah’s Apostle did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said, ‘What did Ka’b do?’ A man from Banu Salama said, ‘O Allah’s Apostle! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.’ Then Mu’adh bin Jabal said, ‘What a bad thing you have said! By Allah! O Allah’s Apostle! We know nothing about him but good.’ Allah’s Apostle kept silent.”

When a leader knows his followers well, and knows from among them one of good and diligence, he will also notice his absence. Although there were others who stayed behind, the Prophet (sallaAllahu alayhe wasallam) particularly mentioned Ka’b (radhiAllahu anhu) out of care and seeking goodness for him as a true believer. This concern of the Prophet (sallaAllahu alayhe wasallam) for Ka’b in such a tense time, is in fact testimony to the virtue of Ka’b and his usual presence with the Muslims.

We know that our Prophet (sallaAllahu alayhe wasallam) was a role model in every way, and leadership was no exception. It was from his custom to remember his followers, the Companions, ask about them in their absence, seeking to ensure their well-being in the affairs of this world, as well as in their faith. To carry the worries of an entire nation, as well as being in a place far away from home, in anticipation of an enemy, he remembered one man; he was truly a man of humanity.

Similar is the example of his companion, Thabit ibn Qays (radhiAllahu anhu) who stayed away from the company of the Prophet (sallaAllahu alayhe wasallam), fearing that because of his loud voice, his deeds were nullified after the revelation of the second verse of Surat al-Hujurat (49:2). The Prophet (sallaAllahu alayhe wasallam) noticed his absence, sent a messenger to seek him, and then sent him glad tidings that he was actually from the inhabitants of Paradise (Bukhari).

Scholars, community leaders, educators, and family leaders can easily have a great effect on the hearts of those under their care by simply asking about them consistently, advising them if they notice them straying and seek their well-being, particularly in the case of notable absence.

In the responses of the Companions around him, there are lessons. And in his silence to their replies, there are lessons.

The words of the first Companion who spoke were not a result of a personal grudge he had with Ka’b (radhiAllahu anhu) that would have led him to find the situation an opportunity to get back at him. Neither were they words stemming from desire or pride. They were words spoken only out of gheerah (praiseworthy protective jealousy) for this religion, in an effort to elevate the way of Allah and His Messenger, and advice to the Muslim nation as a whole.

His words are similar to those trustworthy scholars of Islam throughout the centuries, who spoke to point out a major mistake, error, or misguidance in the methodology of one of their counterparts in order to defend the religion and protect it. The truthful ones of such scholars are those who speak only in sincere advice to the Muslims, not wishing thereby to gain any personal benefit or avert from themselves personal harm.

It is a hideous mistake for us laymen to let our tongues loose in speaking about the inheritors of the prophets in ignorance, lies, mockery and for personal purposes, seeking attention, fame or attempting to lower their status and knowledge in the eyes of the Muslims.

As for the reply of Mu’adh ibn Jabal (radhiAllahu anhu), it was defense for his brother in his absence based on what he knew of him of previous good. Likewise, should be our reply in defense of our scholars and du’aat, from whom we have seen only virtue and knowledge when we see others jumping to attack them. We should not be quick to repeat every rumor spread about them, without first verifying and seeking the truth of the matter.  This is particularly applicable in our time when information, be it false of truthful, may reach thousands in a few seconds.

The Prophet’s (sallaAllahu alayhe wasallam) silence in this incident is evidence that he did not place blame on any of them, and that they both spoke for the sake of Allah. He (sallaAllahu alayhe wasallam) would not remain silent in response to a statement of falsehood.

Meanwhile, back in Madinah, Ka’b was engulfed in worry, as the Prophet (sallaAllahu alayhe wasallam) was on his way back to Madinah. How would he meet him? What would he tell him?

Kab bin Malik added, “When I heard that he (i.e. the Prophet ) was on his way back to Madinah. I became preoccupied in my concern, and began to think of false excuses, saying to myself, ‘How can I avoid his anger tomorrow?’ And I took the advice of wise member of my family in this matter. When it was said that Allah’s Apostle had come near, all the evil false excuses left my mind and I knew well that I could never come out of this problem by forging a false statement. It was then, that I decided firmly to speak the truth.

So Allah’s Apostle arrived in the morning, and whenever he returned from a journey., he used to visit the masjid first of all and offer a two-rak’at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah’s Apostle accepted the excuses they had expressed, took their pledge of allegiance asked for Allah’s forgiveness for them, and left the secrets of their hearts for Allah to judge.

The true certainty (yaqeen) and faith of Ka’b (radhiAllahu anhu) illuminates this portion of his hadeeth. His faith in Allah led him to know and firmly believe that if he could escape the Prophet (sallaAllahu alayhe wasallam) that day with a lie, he could not escape the punishment of Allah, the All-Knowing. Even if the Prophet (sallaAllahu alayhe wasallam) believed his false excuse, Allah would be angry with him, and perhaps even revelation would descend from the heavens regarding his case, recited in the Quran until the Day of Judgment. He knew that it was Allah who heard the story of the woman who complained to the Prophet (sallaAllahu alayhe wasallam) and revealed verses about her complaint (Al-Mujadila 58:1).

Such thoughts of absolute certainty and faith, if established in our hearts, would ultimately lead us to give up everything that leads to the displeasure of Allah, even in the most dire of circumstances.

The Messenger of Allah (sallaAllahu alayhe wasallam) established the sunnah of starting with the masjid upon arrival from travel, praying therein 2 rak’ahs through his action as narrated in hadeeth. He would start with the House of Allah before his own, check on the affairs of the believers, then finally attend to his family.

In accepting the excuses of the hypocrites, although they were nothing but lies, our Prophet (sallaAllahu alayhe wasallam) taught us to only judge by what is visible to us on the outside. As for what is in the hearts, Allah is the only Judge. The rulings of this life are based on what appears to us, as for the reward or punishment of the hereafter, it is the result of what lies in the hearts.

As for the assumption of the hypocrites that they were saved by the Prophet (sallaAllahu alayhe wasallam) seeking forgiveness for them, this forgiveness will be of no benefit to them as Allah says,

Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times – never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people. (al-Tawbah 9:80).

Taking into account the fact that the hypocrites seemed to get away with their excuses, would Ka’b go with the flow and take the ‘easy’ way out or would he really adhere to the truth once he faced the Prophet (sallaAllahu alayhe wasallam)?

How is our situation when we are about to speak in the presence of someone we respect, love and follow in almost their every word and deed? Would we suddenly forget that Allah hears and sees all, in an effort to please this person? Or would our love for Allah lead us to please Him alone, even if that meant the anger and annoyance of this highly esteemed person?

As for this truthful Companion, he said, “Then I decided firmly to speak the truth.”

Reflect, we shall, on our own answers until the next part, inshaAllah.

I consider Muslim political participation, especially in a non-Muslim country, as a form of jihad,

This is our country and it would be foolish not to participate in the political processes which eventually shape our future and that of Islam. I support marching in the streets to raise awareness about certain issues. However, if we really want to change the status-quo then we have to influence those who walk the corridors of power. Muslims need not only to vote but put forward Muslim candidates in all the mainstream and serious independent parties. We need to be represented or be present at the tables around which policies are discussed, made and agreed.

Sayyiduna Yusuf (as) put himself forward in the political process of Egypt – the rest is history! [Refer to Quran 12:55]. He saved countless lives, united people with God and showed how rulers ought to rule. Are Muslims in our country saying they do not want to unite people with God and save them from eternal doom? Do we want to remain “slaves” under the dominion of others without power of any sort? Or do we want to become masters; just, caring and merciful? The right to vote is one of Allah’s blessings over us which we can use to benefit society. There are many in the world who do not have this blessing. Allah says in the Quran:

“Allah presents an example: a slave (who is) owned and unable to do a thing and he to whom We have provided from Us good provision so he spends from it secretly and publicly. Can they be equal? Praise be to Allah! But most of them do not know.” [Quran 16:75]

So get up and use that blessing!

[Shaykh Ibrahim Mogra, Chair, Mosques and community relations committee at the MCB; Graduate of Dar-ul-Uloom, Holcombe; Al-Azhar University; S.O.A.S, London]

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In my humble opinion participating in public affairs is mandatory for all adult Muslims casting one’s vote are essential. My opinion is based upon the following evidences:

1. Numerous texts from the Qur’ân and Sunnah prove that to enjoin good and forbid evil is an intrinsic part of Faith, and therefore one of the greatest communal obligations in Islâm, as Allâh says, “You are the best nation ever to be brought forth for people. You enjoin the good and forbid the evil, and you believe in Allah.” (âl-’Imrân, 110)

Based upon this, it is mandatory that every Muslim change the evil in his or her life. Undoubtedly, if we have the ability to potentially delay and disrupt the plans of those who are in power then this becomes an obligation for us. Likewise, blocking the BNP is undoubtedly from the communal obligations upon the Muslims.

2. The specific evil in the world that has been caused by the expansionist foreign policy of certain states is undoubtedly a great trial facing our nation today. As proved above, it is upon us to ‘commit’ the lesser evil of supporting some political parties in order to ward off the greater evil.

3. According to many scholars, it is allowed to enter the political system in order to elicit change using the well known principle found in Usûl ul-Fiqh namely “Shar’u man qablana, shar’un lanâ” i.e. “The legislative laws of the previous prophets is legislation for our nation too.” The scholars who accepted this principle, clarifying that it would only be applicable if it had not been abrogated by legislation in our Sharî’ah, used the Qur’ânic narrative on the Prophet Yûsuf (‘alayhis salâm). He accepted a ministerial position in a government that was ruling by laws other than the Law of Allâh in order to achieve the greater good. It is accepted by these scholars that there is nothing in fact within our Sharî’ah that contradicts or abrogates such an action.

Using these facts, to enter the political system either by standing for election or simply supporting those standing is something to be taken seriously. It should be encouraged with the full involvement of the people of knowledge and experience in order to safeguard the sacrosanct nature of the Sharî’ah.

Effective action is always the objective and this can only be achieved by constant contact with the ‘ulemâ as previously mentioned. Finally, the following action is advised:

• We must use our vote and the votes of all family members who are eligible. For instance it is imperative that our elder women who rarely use this legal right do so. It is incumbent upon us to ward off the greater evils which will be realised by our apathy at this time of need.
• One should consult the people of knowledge and political acumen in their local areas before making a decision on whom to vote for. There are natural advantages and disadvantages to be found in all the parties which is why we have explained the principle of accepting the lesser of the two evils in such detail.
• One should consider carefully who has been supporting their Islâmic rights most and is promising the most benefit for Muslims on the whole etc.

Imam Dr Abduljalil Sajid (Imam of Brighton Islamic Mission and Chair Muslim Council for Religious and Racial Harmony UK)

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Looking at the situation of the Muslim community and their need to have their interests met, it becomes advisable for the Muslims to achieve this purpose through the available political system. Through voting, a man can bring to Parliament such candidates who sympathise with the Muslim cause. The vote can be treated either as a good intercession (Ayah 85, Surah An-Nisa), or as Naseehah (hadith narrated by Tamim Ad-Dari in which Naseehah is to be advanced for the betterment of the Muslims in general), or it can be treated as Tawkeel (deputising someone on your behalf to achieve a certain task). Whichever you take, by voting you can bring a better change in the affairs of this country.

[Shaykh Suhaib Hasan, Secretary, Islamic Sharia Council of Great Britain; Chairman, Masjid & Madrasah al-Tawhid, London; Graduate of Islamic University at Madinah]

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“For their protection and for their identity to be preserved it is vital that Muslims participate in the political process of the society that they are living in.”

[Shaykh Aurangzeb Khan, Imam of Dar-us-Salaam, Nottingham, UK]

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It has long been my position that any type of participation in democracy is a type of approval of that system. I have no doubt that democracy is antithical to Islam. However, having read and listened to the sayings of many scholars on this issue, and being faced with the reality of a growing Muslim population here in the UK, who for all intents and purposes consider this their home, it has become clear to me that we must participate in every aspect of society as much as possible to ensure our rights and continued existence and well being in this society. This participation most certainly includes voting for whichever party or candidate best serves the needs and interests of the UK and indeed world wide Muslim population. This does not mean approval or acceptance of the ideal of democracy, but the intention is to use the means and avenues available to benefit the Muslims. The Prophet (saws) did not approve of the system of tribalism in Arabia , in fact he condemned it, but this did not stop the Prophet (saws) from accepting the protection of his uncle and the tribe of Banu Haashim. In addition to that it seems to me that the evil of participation is far less than the evil that will befall the Muslims if we do not, and the Shariah teaches us always to choose the path of lesser evil. This has been expounded and clarified by the scholars.

[Shaykh Abdur Raheem Green, Dawah Administrator, Central Mosque, London]

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The opinion of imams and scholars on taking part in election are clearly in favour of taking part in the democratic process. This gives us an opportunity to choose the candidate who will best serve the interest of our community. Not taking part in election will deprive us of the political prowess and clout that we command in certain inner city areas of Britain . That is not our interest. I urge every one to use their vote effectively.

[Dr. Musharraf Hussain, Director & Imam, Karimia Institute, Nottingham ; graduate of Al Azher University]

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“…it is incumbent upon Muslims to actively participate for the following reasons: 1) In order to protect our rights as American citizens, we must be involved in politics. 2) Our involvement can facilitate our support of our fellow Muslims around the world. 3) Our interaction with non-Muslims and our involvement will help to spread Islam’s message. 4) It helps to convey the universality of Islam… Our participation is an obligation in Islam, and not merely “a right” that we can choose to forfeit at will. It affords us the opportunity to protect our human rights, guarantee the fulfillment of our needs, and work for the improvement of living conditions for Muslims and non-Muslims in America and abroad… Whatever helps us to achieve these noble goals becomes Islamically obligatory. This includes: … Supporting (both politically and financially) those non-Muslim candidates whose beliefs and values are most compatible with ours as Muslims, and who most address and support our issues and causes… Registering to vote and then voting. Although separate acts, they are both an essential part of the electoral process. Our participation in that process is mandatory.”

Muslims are recommended or even obliged to vote for the party who will be of most benefit on a national and international level, who will increase upon that which is good, or at the least, lessen the extent of the current evil prevalent in the world today.

[Shaykh Haitham Al-Haddad, Imam, Khateeb and Cultural Manager of al-Muntada al-Islami, London; BSc in Law & Islamic Law from Umdurman University, Khartoum, Sudan]

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Voting for a non-Muslim candidate who would serve the Muslim community in the country and deal with Muslim countries on the basis of justice and fairness is not only permissible but required. It is the responsibility of the Muslim minorities in non-Muslim democratic countries to participate in public life, including voting and financing campaigns in order to be able to positively influence the political decision in these countries.

[Shaykh Muhammad Al-Mukhtar Al-Shinqiti, Islamic Center of South Plains, Texas]

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“…it is incumbent upon Muslims to actively participate for the following reasons: 1) In order to protect our rights as American citizens, we must be involved in politics. 2) Our involvement can facilitate our support of our fellow Muslims around the world. 3) Our interaction with non-Muslims and our involvement will help to spread Islam’s message. 4) It helps to convey the universality of Islam… Our participation is an obligation in Islam, and not merely “a right” that we can choose to forfeit at will. It affords us the opportunity to protect our human rights, guarantee the fulfillment of our needs, and work for the improvement of living conditions for Muslims and non-Muslims in America and abroad… Whatever helps us to achieve these noble goals becomes Islamically obligatory. This includes: … Supporting (both politically and financially) those non-Muslim candidates whose beliefs and values are

most compatible with ours as Muslims, and who most address and support our issues and causes… Registering to vote and then voting. Although separate acts, they are both an essential part of the electoral process. Our participation in that process is mandatory.”

[Shaykh Taha Jabir al-Alwani, Muslim World League, Makkah; OIC Islamic Fiqh Academy ]

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“I’ll just give you one specific example. Suppose you have two candidates for president, for example. Both of them might be not even sympathetic to just Muslim causes, suppose. In most cases that is actually the situation… However, in terms of relative harm and benefit which is a rule of Shariah it may be the collective wisdom, for example, of Muslim voters that one of them would do even greater harm to Muslim causes than the other… Well in that case, obviously, the lesser of the two harms, i.e. electing or voting for someone who will do less harm to Muslims obviously would be much better than sitting on the sidelines and just criticizing both and doing nothing about it… Voting for them and supporting them in elections is not necessarily an agreement with everything that the law, by way of laws and regulations. But at least it would be for that particular, limited purpose.”

The opinion of imams and scholars on taking part in election are clearly in favour of taking part in the democratic process. This gives us an opportunity to choose the candidate who will best serve the interest of our community. Not taking part in election will deprive us of the political prowess and clout that we command in certain inner city areas of Britain. That is not our interest. I urge every one to use their vote effectively.

[Dr. Jamal Badawi, Islamic Society of North America ; Islamic Information Foundation]

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“I hold the opinion that it is lawful to participate in elections, as this may reduce suffering, and it is a way to choose the better among the availible candidates. I believe participating in elections will, in any event, contribute to the reduction of evil and be a forum for countering bad policies and exposing their deficiencies, as well as being an opportunity to present proposals of a different kind that may help people.”

As for participation in politics itself, we should consider that if the parliaments and congresses of these countries do not have any Muslim members, then this will pave the way for the opposition to come forth with their harmful views and policies, which will consequently be incorporated into the laws of their countries and bring harm to the Muslims.”
”I hold this opinion to participate in elections and to vote for those who seem to be good or at least less harmful than others.”

[Shaykh Salman Al Awdah, Imam Bin Saud Islamic University]

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“Since seeing that voting is a testimony (giving Shahadah) and being aware that a particular party will be more willing to fulfil our Islamic rights, not to vote for this party will he tantamount to transgression and breach of trust in the eyes of Shariah.”

[Mufti Ibrahim Desai, Darul Ifta, South Africa]

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“…In a situation where there is no worthy candidate (as in non-Muslim countries, where at least the ideologies and beliefs of the relevant parties are contrary to the teachings of Shariah), then the vote should be given to the one who is the better and more trust worthy then the other candidates… Vote should be given to the candidate that one believes will give people their rights, prevent oppression, and so on… If it is thought that a particular candidate or party will be of benefit to the general public in their day to day affairs, then the vote should be given to him. And by voting a particular party, it will not be considered that one agrees with all their ideologies and beliefs… At times, voting becomes necessary. Sayyiduna Abu Bakr (rAa) narrates that the Messenger of Allah (sAas) said: “If people see an oppressor and don’t prevent him, then it is very likely that Allah will include all of them in the punishment” (Sunan Tirmizi & Sunan Abu Dawud). Therefore, if you see open oppression and transgression, and despite having the capability of preventing this oppression by giving your vote, you don’t do so, then in the light of this Hadith you will be sinful…”

[Mufti Muhammad ibn Adam al-Kawthari, Dar al-Iftaa; Darul Uloom; student of Mufti Taqi Usmani]

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“…there is nothing wrong with Muslims casting their votes in favour of the less evil candidate. In any case, this is the matter of ijtihaad based on the principle of weighing up the pros and cons, what is in the interests of Islam and what is detrimental… No one should imagine that anyone who says that it is OK to vote is thereby expressing approval or support for kufr. It is done in the interests of the Muslims, not out of love for kufr and its people…”

[Shaykh Muhammad Salih al-Munajjid, Supervisor, Islam QA.com; student of Shaykhs Bin Baz and Ibn Uthaymeen]

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“As Muslims, we have the duty to command good and forbid evil. When we translate this into political action, we are to support those candidates who uphold the values or principles we cherish; so if we find a candidate who upholds the values or principles that we cherish, then we are to support him, if, however, we do not find such a candidate but we are left with two and each of them has positive and negative sides, then we should support the one whose positive side outweighs the negative.”

[Shaykh Ahmad Kutty, Islamic Institute of Toronto; Islamic Center of Canada]

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“All efforts should be made, bearing in mind the political situation of a particular country, to ensure full participation in the political process. This is an absolute necessity. Muslims should not be reticent about their involvement in this regard. Rather, they should make progress in this matter.”

[Maulana Khalilul Rahman Sajjad Nomani Nadwi, Darul Uloom Nadwatul Ulama and Madinah University]

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Original Titled: Joining Political Parties in non Muslim Countries: according to Islamic Shariah
Written by Dr Abduljalil Sajid

Source: MPACUK

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