Israeli army forcibly displaces 40,000 Palestinians in occupied West Bank.

Quranic Healing

In short, the word shifā’ is the gerund of the verb shafā, which means “to heal” and “to cure”. It refers to comforting people who are unwell, thinking good of someone, and praying for their good health. In the vast tapestry of human experience, healing – in both its physical and spiritual forms – stands out as a universal desire. The Qur’an, Islam’s timeless scripture, is not just a theological guide but also a holistic manual that addresses the deepest concerns of the human heart, body, and soul. Couched within its verses are profound messages of healing that offer solace to the wounded, hope to the distressed, and guidance to the sincere seekers.

The Qur’an is a potent cure for all illnesses. It is a sacred Book that was brought down and revealed to the Prophet . It is not just a guidance for humanity in their physical lives, but it is also a wide-ranging cure for every conceivable problem or complication. It is a cure for illnesses, a cure for diseases, and indeed a cure for wicked hearts and souls. This is the Book that, when read, listened to, or studied, not only dissolves one’s troubles but also brings healing, remedies ailments, and transforms one’s life for the better.

This part aims to highlight the power and benefits of Quranic healing. It is more than just simply a volume that is read. Rather, it is a medicine for all cures and diseases. If we truly try connecting with the Qur’an and rely upon it for holistic healing (in the spiritual, mental, and physical realms), we will obtain more tranquillity and peace within our lives. Through His perfect Knowledge and Wisdom, Allah knows that this world is bound to make us go astray; and in order to save our souls from any impending doom or destruction, it is He Who has brought down this amazing book, the Qur’an that has the power to heal, the Qur’an that gives the sinner the opportunity to beg for Allah’s Mercy, heal themselves, and save themselves from ruin and gain the bliss of Paradise.

Sūrah al-Ḍuḥā is a powerful example of Quranic healing. After many months, this sūrah was revealed to the Prophet Muhammad . But during this testing time of waiting for a new episode of revelation, the Prophet Muhammad was taunted and faced many challenges from the people of Makkah, who still at this point had opposed his message of Islam. Eventually, when Allah revealed the verses of al-Ḍuḥā after a pause in revelation, this healed the Prophet Muhammad and eased his anxieties. It gave him hope and strength to persist in his quest to spread the true message of Islam throughout the Arabian Peninsula. Let us read, listen, and understand the Qur’an in order to truly heal ourselves. May Allah [st] always heal us through the Qur’an during turbulent times. Āmīn!

“We send down the Qur’an as a healing and mercy for the believers, but it only increases the wrongdoers in loss” [Surah al-Isrā’: 17;82]

“…Say [O Prophet], ‘It is a guide and a healing to the believers. As for those who disbelieve, there is deafness in their ears and blindness to it. It is as if they are being called from a faraway place.’” [Surah al-Fuṣṣilat: 41;44]

Gratitude

Whenever we receive even the smallest of offerings or gifts from someone, we usually thank that person. So, is it not then unfair to forego thanking Allah , despite Him giving us a plethora of blessings and Who is responsible for everything we have? Actively being grateful to the Creator of this universe is the most important and peaceful experience that one can internalize and perceive. 

It is important because when we thank our Creator, we begin to develop a stronger connection with Allah , and when we have a strong connection with the Creator, then we do not get distressed at any event or thing in life; this is because ultimately we internalize the fact that there is a Cherisher Who will take one out of all the complications of life.

We are all well aware that being grateful can have a profound impact on our lives. When we acknowledge His power in our lives, miracles can happen. However, in our ever-materialistic culture, it is difficult to not fall prey to the consistent food, technology, and consumer appeal that can make us forget what we already possess and enjoy. Only by being continuously reminded of our limitless blessings and reconnecting with the One Who has provided the gifts we currently enjoy, can we begin to actually cultivate our practice of gratitude. Thanking Allah daily for the limitless blessings that He has given us is the very least that we should be doing on a regular basis. 

Gratitude is not just about simply saying alḥamdulillāh (all praise is due to Allah [wt]) with one’s tongue, however. Rather, it is about nurturing a practical aspect of thankfulness and actualizing this spirit through actions within our lives. Without a doubt, actions speak louder than words. We should be practicing gratitude in every aspect of our lives. Showing one’s appreciation to Allah and expressing our gratefulness through daily acts of service and thankfulness is far more effective than simply rendering a spirit-less supplication or saying alḥamdulillāh. To enjoy the chance to comprehend the magnanimity of gratitude, reflect on how the opening sūrah of the Qur’an (Sūrah al-Fātiḥah) commences with alḥamdulillāh:

“All praise is for Allah” [Surah al-Fātiḥah: 1;2]

But it should be acknowledged that it is not an easy thing to be a truly grateful Muslim. Most of us, despite reading and listening to everything on gratitude, will still end up remaining ungrateful people for the most part. That is why Allah constantly reminds us to be grateful to Him throughout the Qur’an:

“And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” [Surah Ibrāhīm: 14;34]

 

May Allah grant us the true understanding of gratitude such that we will never be ungracious to Him. Āmīn!

[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]

 

Related: 

– Whispers Of Gratitude: Which Of The Blessings Of Your Lord Will You Deny?

– Emotional Self-Healing: Lessons From The Quran And Sunnah

 

The post Connecting With My Quran: A Pre-Ramadan Series – [Part I] Quranic Healing and Gratitude appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~17 minutes
• Full Transcript: ~3 minutes

Learning Objectives

• Understand the unique status of fasting as a private act of worship directly connected to Allah, distinguishing it from other acts of worship.
• Identify and describe the three levels of fasting (Sawm al-Amun, Sawm al-Khusus, and Sawm Khusus al-Khusus) and recognize how each level deepens the spiritual experience.
• Explain the significance of fasting with the heart and how it involves abstaining from all worldly distractions, focusing entirely on Allah.
• List and describe recommended practices and etiquette for fasting, including the importance of suhoor, breaking the fast promptly, and following the sunnah of generosity and Quran study.
• Recognize the importance of controlling speech during fasting, as careless words can have significant spiritual consequences, and understand the Prophet’s guidance to “speak well or remain silent.”
• Examine the purpose of fasting in weakening shaitan’s influence and reinforcing self-control, ultimately leading to increased compassion and closeness to Allah.
• Set personal goals for spiritual growth through fasting, aiming to practice beyond the basic level of fasting and incorporate mindful actions and intentions.
• Reflect on the ultimate goal of fasting as a path to inner peace, spiritual rewards, and a strengthened connection with Allah.

Class Summary

The Inner Secrets and Spiritual Benefits of Fasting

Fasting is more than refraining from food and drink; it’s a journey toward spiritual purity, sincerity, and a deeper connection with Allah. This post explores the unique nature of fasting in Islam and how it can elevate us spiritually.

The Unique Status of Fasting

Fasting holds a special place in Islam, unlike any other act of worship. In a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This direct connection with Allah highlights fasting as a private act, free from riya (showing off). Because fasting is hidden, it encourages sincerity and purity, teaching us self-discipline and devotion.

The Levels of Fasting: From Physical to Spiritual

1. Physical Abstention (Sawm al-Amun)
The most basic level of fasting is abstaining from food, drink, and marital relations from dawn to sunset. This level is practiced by all fasting Muslims.

2. Controlling Senses and Actions (Sawm al-Khusus)
At this level, fasting goes beyond physical abstention to include avoiding sinful actions, speech, and thoughts. Practitioners are conscious of their eyes, ears, and hands, striving to abstain from anything displeasing to Allah.

3. Fasting of the Heart (Sawm Khusus al-Khusus)
The highest level involves fasting of the heart, where one avoids all worldly distractions and maintains a deep focus on Allah alone. This level is the most spiritually rewarding.

Recommended Practices and Etiquette of Fasting

1. Pre-dawn Meal (Suhoor)
Eating suhoor, even something small, is a recommended practice that brings barakah (blessings) and follows the Prophet’s example.

2. Breaking the Fast (Iftar)
It’s encouraged to break the fast promptly at sunset, reinforcing that fasting is about spiritual benefit, not enduring hardship.

3. Generosity and Quran Study in Ramadan
The month of Ramadan is an ideal time to increase generosity, good deeds, and charity. Studying the Quran and striving in worship, especially during the last ten nights, is also highly recommended, particularly to seek Laylatul Qadr (the Night of Decree).

The Power of Speech: Controlling the Tongue

The Prophet, sallallahu alayhi wa sallam, advised believers to “speak well or remain silent.” Fasting helps us become mindful of our words, as a single careless word can have major consequences. The Prophet, sallallahu alayhi wa sallam, warned that even an insignificant word could lead to harm, while a well-intentioned word could transform lives positively.

Conclusion: Fasting as a Path to Purity and Sincerity

Through fasting, we learn self-control, compassion, and closeness to Allah. It’s a time for spiritual reflection, controlling our desires, and aligning our actions with the teachings of Islam. By observing the etiquette of fasting and understanding its inner secrets, we can elevate our worship and strengthen our connection with Allah.

Full Transcript Introduction to the Secrets of Fasting

Alhamdulillah, Rabbil ‘alameen. Salallahu wa sallam wa baraka a’la nabiyyina Muhammad wa a’la alihi wa sahbihi wa sallam wa tasliman kathira thumma amma ba’ad. I want to welcome you all again to a Ta’seel, in which we study the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhaj Al-Qasidin. Today, we’re going to be discussing, inshallah ta’ala, the inner secrets of fasting.

Previous Topics and Transition to Fasting

We talked about salah, we talked about zakah, and now we’re going to talk about fasting. It’s very appropriate for us to talk about fasting because, as we come closer to the winter time, you’ll notice that Maghrib is now around 7:15 or 7:20. If you remember, last month it was 8 something, and now it’s earlier. Soon, it will be even earlier than that, making it the best time to start practicing this ibadah.

This is a unique treasure. Allah, subhanahu wa ta’ala, has given you a long night and a short day. A short day to fast, and a long night to pray.

Exploring the Inner Secrets of Fasting

What are the inner secrets of fasting? When you start preparing yourself for fasting on Mondays and Thursdays—by the way, tomorrow is Thursday, so if anyone is interested, they can fast—you might wonder what the inner secrets of this ibadah are. Let’s see what Imam Ibn Qudamah, rahimahullah ta’ala, says.

Allah’s Special Reward for Fasting

In the name of Allah and peace and blessings be upon the Messenger of Allah, peace and blessings be upon him. The author, Imam Ibn Qudamah, says, “Know that in fasting, sawm, there is a special quality that is not found in anything else: its close connection to Allah, such that He says, ‘Fasting is for Me, and I reward for it.’ This alone is sufficient to show the high status of fasting.”

Alhamdulillah, rabbil alamin wa sallallahu alayhi wa sallam. Imam Ibn Qudamah, rahimahullah ta’ala, wisely chose to begin this chapter with a hadith that grants fasting a unique and exclusive quality among all other forms of worship. He quotes that fasting has a unique status because, in a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This quality is not shared by any other form of worship.

Significance of the Statement “Fasting is for Me”

So, what does that mean? In the hadith reported in Bukhari and Muslim, the Prophet, sallallahu alayhi wa sallam, quotes Allah as saying, “Everything the son of Adam does is for himself, except fasting; it is for Me, and I alone will give the reward for that.” Now, we know that Allah also rewards salah, zakah, and all other acts of worship. So, what makes fasting so unique?

Let’s explore this idea. What do you think it means when Allah says that fasting is “for Me”? The ulema have different opinions. One possible explanation is that fasting is a purely private act of worship, where there’s no riya (showing off). When you pray, give charity, or perform other acts of worship, people might see you. But with fasting, you could spend days fasting without anyone noticing, because it’s something hidden. This gives fasting a purity and sincerity that other acts of worship might lack.

Purity and Sincerity of Fasting

For example, if you’re in public, you might lengthen your salah to appear pious. But fasting? You don’t take shortcuts. Fasting is fasting, and it’s purely for Allah.

Children understand this naturally. When a child is fasting and a drop of water accidentally slips down their throat while making wudu, they might even choke themselves trying to spit it out. They feel guilty and might come to you, asking, “Did I break my fast?” They care deeply about maintaining the fast.

You can often tell which children have fasted by watching their joy at iftar. Those who fasted sincerely beam with pride, while those who might have eaten a little in secret often feel guilty. Fasting, in that sense, has no riya, which is one of its unique qualities.

Fasting as a Beloved Act of Worship

Another opinion is that fasting is a beloved act that Allah cherishes. It brings you closer to Him. In one hadith, the Prophet, sallallahu alayhi wa sallam, said that the smell that comes from the mouth of a fasting person is dearer to Allah than the fragrance of musk. This indicates how much Allah values the sacrifice of refraining from food and drink.

Limitless Reward for Fasting

A third meaning of this hadith is that Allah, when He says, “I will reward for it,” does not specify the amount. For other acts of worship, like charity or salah, there’s a set reward, such as 10 times, 100 times, or 700 times, as mentioned in the Quran. But with fasting, there’s no fixed amount. Allah simply says, “I will reward,” implying a limitless reward.

If you understand just this hadith, it provides enough inner secrets to elevate fasting in your eyes. But there’s more to learn about fasting and its value.

Honoring of the Kaaba and Exclusive Status of Fasting

Similarly, the Kaaba is dignified because of its close connection to Allah. When Allah says, “My house” in Surah Al-Hajj, He honors it above all other places on earth. So, when Allah ascribes fasting to Himself, it is similarly elevated above other acts of worship.

The ulema also mention that fasting has no riya because it’s done in secret. In public, someone might see you praying or giving charity, but fasting is hidden. The Prophet, sallallahu alayhi wa sallam, mentioned a man who, when noticed for his piety, said, “I’m fasting too,” ruining the sincerity of his act.

Fasting as a Shield from Shaitan

Fasting also weakens the influence of shaitan. When desires are controlled, the pathways for shaitan to enter the heart become narrower. In one hadith, the Prophet, sallallahu alayhi wa sallam, explained that fasting narrows these pathways, reducing the influence of shaitan. During the last ten nights of Ramadan, for example, the Prophet’s wife Safiyyah visited him, and two young men from the Ansar, upon seeing him with a shadowy figure, felt awkward. The Prophet, sallallahu alayhi wa sallam, clarified, “This is my wife, Safiyyah.” He taught us that shaitan can plant suspicion, even in the hearts of the righteous, so fasting helps us guard against that influence.

For young people, the Prophet, sallallahu alayhi wa sallam, advised fasting as a shield from desires. Fasting narrows the pathways for shaitan by reducing energy levels and weakening desires. It serves as a shield against both shaitan and one’s own nafs.

Recommended Practices and Etiquette of Fasting

Fasting also has recommended practices, such as eating the pre-dawn meal (suhoor), delaying it as much as possible, and breaking the fast promptly at sunset. Following the sunnah in these practices brings barakah. Even if you’re not hungry at suhoor, it’s recommended to eat something small to follow the example of the Prophet, sallallahu alayhi wa sallam.

During iftar, there’s no need to wait until the adhan finishes; breaking the fast right at sunset is sufficient. The purpose of fasting is not to endure hardship but to please Allah, and breaking it promptly is part of that.

Generosity and Good Deeds During Ramadan

Ramadan is also a time for generosity and increased charity, following the example of the Prophet, sallallahu alayhi wa sallam, who was known to be especially generous during this month. During Ramadan, it’s encouraged to study the Quran and perform itikaf, especially during the last ten nights to seek Laylatul Qadr.

Levels of Fasting According to Imam Al-Ghazali

There are three levels of fasting, according to Imam Al-Ghazali. The first level, sawm al-amun, is the basic abstention from food, drink, and marital relations. The second level, sawm al-khusus, is abstention not only from physical desires but also from sins of the eyes, tongue, hands, and all other body parts. The highest level, sawm khusus al-khusus, is a fasting of the heart, abstaining from worldly aims and anything that might distance one from Allah.

Understanding the General Fast, Sawm al-Amun

The general fast of sawm al-amun involves refraining from satisfying the stomach and private parts. This is the layman’s fast. The select few, sawm al-khusus, control not just their physical desires but also their actions and speech. They refrain from looking at, hearing, or doing anything inappropriate.

Fasting of the Heart, Sawm Khusus al-Khusus

The fast of the elite, sawm khusus al-khusus, involves the heart abstaining from all worldly concerns, focusing solely on Allah.

One hadith of the Prophet, sallallahu alayhi wa sallam, emphasizes that if someone doesn’t avoid false speech and bad behavior, then Allah is not in need of their fasting. This shows that fasting is not complete unless one also refrains from sinful actions and behaviors.

Moderation in Eating

Another aspect of fasting is moderation in eating. Excessive eating at suhoor or iftar causes laziness, defeating the purpose of fasting, which is to experience hunger and self-control. Fasting teaches empathy for the poor, who often have no guarantee of a meal.

For many of us, fasting ends with a hot meal, but some people experience hunger day and night. We’ve met people who, when offered food, say, “This is my first meal in two or three days.” This should inspire gratitude and humility in us.

The Connection Between Iman and Good Conduct

In the hadith about Iman, the Prophet, sallallahu alayhi wa sallam, said, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” He emphasized three actions connected to faith: speaking well or staying silent, honoring one’s neighbor, and honoring guests.

When the Prophet, sallallahu alayhi wa sallam, repeats “Whoever believes in Allah and the Last Day,” he emphasizes the importance of these actions as expressions of faith. Iman is shown through actions like hospitality and kindness, which are practiced universally but carry a special reward when done with the intention of pleasing Allah.

The Importance of Controlling the Tongue

The Prophet, sallallahu alayhi wa sallam, emphasized controlling the tongue. A straight tongue is a sign of a straight heart, and until one controls their tongue, their Iman is incomplete. Abu Huraira reported that the Prophet, sallallahu alayhi wa sallam, said, “A man may speak a word he considers insignificant, but it causes him to fall into the Hellfire for a distance greater than that between the east and the west.” This shows the seriousness of careless speech.

Other hadiths state that a person who speaks a single word without considering its harm could fall in Hell for seventy years, a terrifying reminder of the power of words. The Prophet, sallallahu alayhi wa sallam, also said, “Whoever is silent is saved.” It’s better to remain silent than to speak something that might harm others or oneself.

The Blessing of Good Words

One positive side of speech is that a good word can lead to Jannah. You might say something simple that profoundly impacts someone’s life, even if you don’t realize it at the time. I’ve met people who say, “Your words changed my life,” even though I thought little of them at the time.

In one experience, following 9/11, we reached out to schools, offering to speak about Islam. At the time, my English was broken, and I wasn’t sure if I was effective. But three years later, a history teacher approached me and said, “I heard you speak, and it intrigued me.” After three years of research, she came to embrace Islam, showing how a small word can lead to great blessings.

Conclusion: Importance of Words and Actions

So, let’s strive to control our words, speak good, and be mindful of the impact our words and actions have. May Allah make us among those who listen and follow the best of what we hear and say.

Q&A Unique Status of Fasting

1. Why does fasting hold a unique status among acts of worship?
   • Fasting is a private act of worship, free from riya (showing off), which creates a direct connection with Allah. Allah uniquely says, “Fasting is for Me, and I alone will reward for it,” highlighting its purity and sincerity.

2. What are the three levels of fasting according to Imam Al-Ghazali?
   • Sawm al-Amun: Basic abstention from food, drink, and marital relations.
   • Sawm al-Khusus: Refraining from sinful actions, speech, and thoughts.
   • Sawm Khusus al-Khusus: Fasting of the heart, avoiding worldly distractions and maintaining a deep focus on Allah.
3. What does the fasting of the heart (Sawm Khusus al-Khusus) entail?
   • It involves abstaining from worldly distractions and maintaining a singular focus on Allah, which is the highest level of fasting.

4. Why is eating suhoor recommended, even if one isn’t hungry?
   • Suhoor brings barakah (blessings) and follows the sunnah of the Prophet, sallallahu alayhi wa sallam, adding spiritual value to the fast.
5. What is encouraged regarding iftar, and why?
   • Breaking the fast promptly at sunset is encouraged, as fasting is about spiritual benefit rather than enduring hardship.
6. What additional practices are recommended during Ramadan?
   • Increased generosity, charity, Quran study, and striving in worship, especially during the last ten nights to seek Laylatul Qadr, are recommended.

7. What did the Prophet, sallallahu alayhi wa sallam, say about controlling speech during fasting?
   • He advised, “Speak well or remain silent,” as careless words can have significant spiritual consequences.
8. How can a single word impact one’s spirituality according to the Prophet?
   • A seemingly insignificant word can lead to major harm, while a well-intentioned word can bring profound positive effects.

9. What spiritual benefits does fasting offer?
   • Fasting teaches self-control, compassion, and closeness to Allah, fostering a heightened spiritual state and reducing the influence of shaitan.
10. How does fasting help reduce the influence of shaitan?
    • Fasting weakens desires, which narrows shaitan’s pathways to influence a person’s heart and actions.

11. What is the ultimate goal of fasting according to the lecture?
    • To elevate worship, strengthen the connection with Allah, and achieve the spiritual rewards and inner peace that fasting provides.

The post Study Classical Texts the Traditional Way | Session 21 appeared first on MuslimMatters.org.

Never before has it been clearer that Palestinian freedom is everyone’s freedom.

Deadly Israeli assault displaces 40,000 Palestinians.

Yesterday we heard that various minor British Muslim leaders had presented an ‘accord’ to the king that they had agreed with the leaders of British Judaism, including the Chief Rabbi, a major rabbi from Scotland, and leaders of other branches of Judaism such as Reform and Masorti; these are being called “a pathway away from playground bullying, toxic university campus culture, and rising discrimination faced by both faith groups amid a politically unstable world” according to the Jewish Chronicle. The ‘Muslim’ leaders included two representatives of the Ismaili community, which mainstream Islam regards as outside of Islam altogether. While the mainstream and Jewish media both trumpet the ‘unprecedented’ accords, signed after a year of negotiations and a three-day retreat at Drumlanrig Castle in Dumfriesshire, home of the dukes of Buccleugh and Queensberry and hosted by the current duke. The effort seems to have no website at all, however, and it took a while to find the accord online, but the Westminster Catholic diocese’s website has a PDF here.

Muslims and Jews do have a history of collaboration on matters we have in common as we both have book-based religions with actual laws; in terms of religious obligations, these include slaughtering without stunning and circumcision of boys, both of which as I have mentioned here before have vocal opposing lobbies in this country. Right now, neither of these things is under serious threat, however. The issue facing us now is that the majority of the religious Jewish community here, and its leadership, support the genocide of Palestinians in Gaza which has claimed hundreds of thousands of lives since October 2023, while the majority of Muslims stand with the people of Gaza. British Jews, including leaders of campus Jewish societies, have in fact fought for the Israeli army during this period. On previous occasions, Muslim leaders have been called upon to condemn terrorism unequivocally, with a few rushing to do so and being praised for “historic fatwas” that are in fact recognised only by their own flock and aimed at others across sectarian divides. There is none of that here; it’s a five-page document about setting up various joint committees accompanied by some boilerplate about shared values and concepts.

However, the Muslim ‘leaders’, many of them from the same communities who have been forthcoming with anti-terrorist fatwas in the past, should have made it clear that there were obligations on the Jewish side to even sit across the same table from them when the matter was nothing we have in common with them. These should have included admitting that the Israelis’ actions were genocide and condemning it outright; they should have included condemning any British Jew who went to Israel to serve it in the army while it was carrying out this genocide and both supporting their prosecution on return and dispensing with their services as chaplains. They should have included condemning the Jewish settlers who harass and abuse (and kill) Palestinian civilians in the West Bank, and the army who back them up — and again, any of their flock who go to Israel and assist in that. They should have included calling for Palestinians jailed for trivial acts of resistance, such as throwing stones at soldiers occupying their towns and villages, to be released, especially if they were children when arrested. They should have included condemnation of any abuses of Palestinian prisoners, such as torture or rape, known to be going on in Israel’s prisons. Finally, they should have been expected to condemn spurious accusations of antisemitism against people in the UK and other western countries who call out Israel’s atrocities, which has included even calling them that.

Without all of these things, there should have been no negotiations and certainly no ‘retreat’ at that Scottish castle. Doubtless an opportunity to hobnob with members of the upper class in a posh stately home in beautiful surroundings is a temptation, but that isn’t the only way to enjoy the scenery; you can just go with your family, or maybe arrange a conference or three-day study retreat or something similar. Sitting with men who cheer on the massacre of their brothers in Palestine, writing bland ‘accords’ with them about reconciliation and love of humanity, without expecting any moderation in their position, really does nothing for the Muslims here nor for our brothers and sisters there. It’s just a jolly and a lot of pointless talk.

Possibly Related Posts:

• Why people are deserting the BBC
• Elephant in the echo chamber
• Reflections on the fall of Bashar al-Assad
• The benefits of learning Jewish history
• There’s a genocide going on

My grandmother makes trousers and sweaters with love and skill.

A troubling trend has emerged, particularly within the Muslim American community, where the intentions, sincerity, and motives of the community imam, scholars and speakers involved in daʿwah —especially those who are compensated for their time and efforts— are being questioned.

I’ve heard accusations that these individuals are merely businessmen, selling the religion, or in it for the money, along with other unfounded, damaging, and reckless statements. One of my teachers once said that scholars and imams are often caught between a rock and a hard place; they’re criticized no matter what they do. If an imam is struggling financially, living in poverty, and struggling to make ends meet, people criticize him, saying, “He should have gotten a secular education, pursued a career, or started a business —he must not be intelligent.” On the other hand, if an imam or scholar is well-off, and living comfortably, people accuse him of “selling the religion” and profiting from his knowledge.

My teacher was speaking about this dynamic in Pakistan (but it applies to many post-colonial Muslim countries), and unfortunately, these sentiments have found their way into our communities as well. This kind of discourse needs to stop. We do not have the right to question the intentions or sincerity of anyone, let alone someone who has dedicated their life to studying and serving the Muslim community. Do we really believe that someone would sacrifice their career, spend years abroad separated from family and comfort, living a life of hardship, just to earn a minimal wage as a resident scholar or imam? Let’s be honest—if they were after wealth, they would have pursued careers in medicine, law, IT, or business.

Scholars who spend their days and nights studying, teaching, researching, and imparting knowledge are often seen as having “nothing better to do.” But the truth is, they could be out building a luxurious lifestyle for themselves or starting their own businesses, but they choose not to. They’ve devoted their lives to the service of Islam, and the least we can do is provide for their basic needs. These individuals aren’t chasing after the dunya (worldly life) —they’re pursuing the hereafter. We, as a community, need to understand that there is absolutely nothing wrong with a scholar or imam being compensated for their time and effort. In fact, they should be compensated appropriately.

When we look at the ahādīth of the Prophet ﷺ, we find a narration that states,

“The thing you most deserve to take payment for is the Book of Allah.” [Al-Bukhari]

Based on this, scholars like al-Imām al-Shāfiʿī argued that it is entirely permissible to receive payment for teaching the Quran. However, other narrations warn against accepting money for teaching the Quran, leading some scholars to initially hold the view that it was impermissible. The Ḥanafī school of thought, in particular, adopted this position, especially because, historically, the state would provide imams, scholars, and teachers with stipends that allowed them to live comfortably.

But as time went on, the stipends and financial support diminished, and eventually disappeared. As a result, the position shifted, and it is now universally accepted that it is permissible for imams, scholars, and teachers to be compensated for their time. If we do not compensate them for their work, who will be responsible for teaching, researching, serving the community, and preserving the religion for future generations?

Some argue that scholars should work in other fields and teach for free. While that sounds ideal, most scholars would love to be in that position. But how much time can they devote to teaching while working a full-time job? How can they find time for research, building relationships with the community, self-learning, or spending quality time with their families? How can they handle the duties of counselling, mediating disputes, performing marriages, managing divorces, attending funerals, consoling the grieving, supporting parents and children in need, visiting the sick, and so much more? How can they build and nurture institutions, train and mentor future religious leaders, and ensure the continuity of Islamic knowledge?

Scholars and imams should be compensated well enough to live comfortably and provide for their families. They should not be struggling to make ends meet or living from paycheck to paycheck. They should not be dependent on welfare or subsidized housing, and they should have access to medical insurance and retirement plans.

We must recognize the immense value that local imams and scholars bring to the community. They provide essential services that are impossible to quantify: spiritual guidance, marriage and youth counselling, dispute resolution, conducting funerals, and providing bereavement support, among others. They also have civic responsibilities such as responding to crises, engaging with the public, attending local schools and colleges, and managing community events. Religious duties include delivering sermons, leading prayers, teaching classes, writing, researching, and organising Ramadan activities. They also handle civil duties like conducting marriages, interfaith work, and divorce cases. Pastoral care, such as visiting the sick and prisoners, mediating conflicts, and providing pre-marital and marriage counselling, is also part of their role. We must support and compensate them for the invaluable work they do.

Next time you wonder what your imam or local scholar does in his “free time”, he’s most likely doing one of the things mentioned above. May Allah ﷻ bless our imams, scholars, and teachers, and keep them sincere and steadfast!

 

Related:

– What Is An Imam Worth? A Living Wage At Least.

– Can American Imams Issue Binding Rulings?

The post Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi appeared first on MuslimMatters.org.

Ireland’s University of Galway joins new project with Israel’s Technion.

Temporary shelters promised in the ceasefire agreement have not arrived in Gaza.

Hani Hussein, a lover of birds who owned a pet shop, was killed in an Israeli attack on Bureij refugee camp.

Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~20 minutes

Learning Objectives

• Understand the difference between zakah (mandatory charity) and sadaqah (voluntary charity) in Islam.
• Recognize the significance of intention and quality in acts of charity.
• Explain the spiritual benefits of charity, including protection from hardship and as a means of redemption.
• Identify the purposes of Islamic punishments, specifically the concepts of zawajir (deterrence) and jawabir(rectification).
• Describe how Islamic law applies mercy, providing opportunities for repentance and forgiveness before enacting punishment.
• Illustrate the Prophet Muhammad’s ﷺ compassionate approach in cases of wrongdoing, such as adultery, through the stories of Ma’iz and Al-Ghamidiyya.
• Understand the concept of qisas (retaliatory justice) and the options available to a victim’s family, including forgiveness and blood money.
• Distinguish between private beliefs and public actions in cases of apostasy and their implications for community harmony.
• Appreciate the adaptability of Islamic law to different circumstances, as exemplified by Caliph Umar’s response during the famine.
• Reflect on how Islamic teachings on charity and justice contribute to societal stability, accountability, and mercy.

Class Summary Understanding Zakah, Sadaqah, and Islamic Justice The Power of Charity in Islam

In Islam, charity, or giving to others, holds a profound spiritual value. Muslims are encouraged to give both zakah(mandatory charity) and sadaqah (voluntary charity). While zakah is a religious obligation, sadaqah goes beyond the minimum, offering an opportunity to gain Allah’s favor by supporting those in need. The Prophet Muhammad ﷺ taught that true wealth lies not in what we keep but in what we give away in charity, emphasizing that what is saved for the afterlife is what truly belongs to us.

The Virtue of Giving and the Importance of Intent

When it comes to charity, the quality and intention behind giving are paramount. The Prophet ﷺ highlighted that even a small act of charity given with a sincere heart could bring blessings as immense as a mountain. Charity, he taught, can protect a person from hardship and misfortune and even extinguish Allah’s anger. Furthermore, Islam encourages people to overcome the doubts and whispers of shaytan (Satan) that can discourage them from being generous. Acts of charity bring rewards that far outweigh the temporary sacrifices of wealth, often resulting in even more blessings for the giver.

Islamic Law and the Role of Mercy

Beyond charity, the teachings of Islam also focus on justice and the well-being of the community. The punishments prescribed in Islam, such as those for adultery or theft, aim to serve as deterrents, with the ultimate goal of rectifying behavior rather than seeking revenge. This principle, known as zawajir wa jawabir (deterrence and rectification), underscores the Islamic emphasis on preventing harm to society and encouraging repentance.

Punishments with a Purpose

The legal system in Islam stresses mercy, as shown in the Prophet’s ﷺ approach to cases of adultery and murder. For instance, in cases where justice demands qisas (retaliation), the victim’s family can choose to show mercy and forgive, accepting blood money instead. This system gives families a voice in the process, with forgiveness encouraged as a form of healing and reconciliation. Similarly, the punishment for apostasy applies only to those who publicly renounce Islam to incite division within the Muslim community, as Islam prioritizes unity and the welfare of society. If personal beliefs are kept private, there is no punishment, reflecting the Islamic value of individual freedom within the bounds of social stability.

Balancing Justice and Mercy in Islamic Teachings

Islamic law remains flexible and responsive to circumstances. During times of hardship, such as famine, punishment for theft may be waived, as people may be stealing out of necessity. In such cases, as exemplified by Caliph Umar ibn al-Khattab, compassion takes precedence, allowing Islamic law to adapt in order to best serve justice and societal harmony.

Conclusion

Ultimately, Islam’s teachings on charity and justice are deeply interconnected. Charity is seen as a means of purifying one’s wealth and heart, while Islamic laws serve to protect individuals and promote harmony within the community. Through mercy, generosity, and fairness, Islam offers a path to spiritual growth and social justice, with an emphasis on compassion and accountability. By following these principles, Muslims aim to create a balanced, just, and merciful society.

Full Transcript Introduction to Zakah and Voluntary Charity

Alhamdulillah, rabbil alameen, salallahu wa sallam, wa baraka nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam, tasliman kathira thumma ma ba’d. For the last couple of weeks, we’ve been studying together the inner secrets of zakah and charity. We talked about the etiquette and the secrets of giving zakah, the secrets of receiving zakah, and tonight, inshallah ta’ala, we’re going to be talking about the extra giving – that is, voluntary charity or sadaqah al-tattawah. This is not an obligation, but rather something you give willingly from yourself.

Imam Ibn Qudamah is not going to focus on a lot of the etiquette and adab because these are similar to those of giving and receiving zakah. Instead, he’s trying to bring to our attention the spirit of sadaqah and its real meaning, encouraging you to give more, inshallah ta’ala. So, let’s hear from Imam Ibn Qudamah what he says about the etiquette and inner secrets of giving sadaqah.

The Importance and Virtue of Voluntary Charity

Bismillah. Bismillah wa’lhamdulillah wa’l salatu wa’l salamu ala rasulillah. Imam Ibn Qudamah begins section three on the voluntary charity, its excellence, and its etiquette.

The excellence of voluntary charity, sadaqah, is well known. Imam Bukhari relates a hadith from Ibn Mas’ud (radiyallahu anhu), who narrates that Allah’s Messenger ﷺ said, “To whom among you is the wealth of his heirs more beloved than his own wealth?” He asked this question, and they replied, “O Allah’s Messenger ﷺ, there is none among us who does not feel that his wealth is more beloved to him.”

The Prophet ﷺ responded, “Truly, his wealth is what he puts forward, and the wealth of his heirs is what he postpones.” In this chapter, Imam Ibn Qudamah chose to mention hadith as reminders of the meaning and inner secrets of giving sadaqah.

Teaching Through Provocative Questions

He begins with a hadith from Ibn Mas’ud (radiyallahu anhu) in which the Prophet ﷺ asked, “Ayyukum malu warithihi ahabbu ilayhim min malihi?” which means, “Who among you prefers the wealth of his heirs over his own wealth?” Let’s discuss this hadith, not only in terms of its topic but also in the way the Prophet ﷺ presented it.

When the Prophet ﷺ started speaking on this topic, he began with a provocative question, not just a rhetorical one, but one that had an obvious answer. He asked who would prefer to leave their wealth for their heirs rather than enjoying it themselves. Most people would say, “Of course not; I want to enjoy it.” This is an obvious answer, so why did the Prophet ﷺ begin with this question? It was meant to provoke thought and draw their attention to something important through what we call bara’at al-istihlal in Arabic – a brilliant, arresting way to start the conversation.

Paradigm Shift in Understanding Wealth and Charity

The Prophet ﷺ often began conversations in this manner. He did the same in another instance when he asked, “Do you know who the bankrupt is?” When people responded, saying that the bankrupt is the one with no money, he explained that the true bankrupt is someone who, despite good deeds, loses them due to having wronged others. This creates a paradigm shift, making people think deeply and differently.

In another instance, the Prophet ﷺ asked, “Which tree in the desert is like the example of a believer?” People were surprised by the question and began suggesting different types of trees, but none guessed the most obvious one – the palm tree, which was common in Medina. This showed that sometimes we overlook the obvious answers.

Another time, while on the hill of Arafah, the Prophet ﷺ asked people questions about where they were, which day it was, and what month it was. Although everyone knew it was Mecca and a sacred day in a sacred month, they hesitated, thinking he might be referring to something different.

This technique of asking obvious questions helped capture attention. The Prophet ﷺ was a brilliant speaker, even when presenting simple matters, and sometimes asked questions to help people think more deeply. I use the same approach in the Riyadh al-Saliheen sessions after Isha, sometimes asking obvious questions to engage thought.

The Prophet ﷺ on True Wealth

The Prophet ﷺ asked here, “Who among you loves the wealth of his heirs more than his own wealth?” They replied, “None of us loves the wealth of our heirs more than our own wealth.” So, the Prophet ﷺ taught that our real wealth is what we give forward in charity. Once you die, your wealth becomes theirs, not yours. Islamically, you can’t dictate how your wealth is distributed on your deathbed; it is no longer yours. The Prophet ﷺ emphasized that what you give forward is truly yours.

In another narration, the Prophet ﷺ said, “The son of Adam says, ‘My money, my money,’ yet what is truly his from his wealth is only what he has eaten and worn out. The rest goes to others when he dies.” Giving charity from your wealth before you die is what remains with you.

Quality Over Quantity in Charity

He then mentioned that even if you give something as small as a date from good earnings, Allah will accept it, nurture it, and make it as weighty as a mountain. With Allah, it’s about quality, not quantity. Whether you give a small or large amount, Allah will multiply it if the intention is pure.

Another hadith states that charity extinguishes the Lord’s anger and protects from an evil death. Although the authenticity of this hadith is debated, it is often accepted in the category of fada’ilul a’mal, or virtues, as it aligns with the broader principles of charity. Charity can bring Allah’s pleasure and protect from His wrath. Failing to act on known virtues can lead to displeasure.

The Prophet ﷺ also said, “Charity is your redemption from the fire.” By giving charity, you ransom yourself from Jahannam. Each morning, when the sun rises, you should perform an act of charity for every joint in your body, either through wealth or good deeds. This is equivalent to duha prayer, a highly valued act that covers all your body’s “ransom” from Jahannam.

Overcoming the Whispering of Shaytan When Giving Charity

Abu Huraira narrates that the Prophet ﷺ said, “No one gives anything in sadaqah without parting with seventy devils.” This implies overcoming many whispers and doubts from shaitan when committing to charity. Sometimes, people raise their hands in charity but reduce their pledge upon facing doubts or second thoughts. Resisting such doubts is like casting away seventy devils.

The next narration, which may be from Bani Israel, tells of a monk who spent sixty years in worship but sinned with a woman. He later gave a piece of bread in charity to a poor person just before he died. When his deeds were weighed, the sin outweighed sixty years of worship, but the bread outweighed the sin, illustrating that sometimes, quality and sincerity in an act of charity can outweigh a lifetime of ritual worship.

Charity Does Not Diminish Wealth

The Prophet ﷺ said that charity does not diminish wealth. Although it may reduce your immediate funds, Allah puts barakah (blessing) in what remains. Often, we find that a smaller amount given in charity goes much further in value.

Aisha narrates that after they slaughtered a sheep, the Prophet ﷺ asked, “What is left of it?” She replied, “Only the shoulder blade,” but he said, “All of it is left except for the shoulder blade.” This shows his positive outlook: charity is not lost but is sent forward for future reward.

When giving charity, give with dignity and respect for the recipient, as Imam Ibn Qudamah explains. Some scholars discuss whether it is better for a poor person to take from zakah or from sadaqah. Zakah is an obligatory right of the poor, with no shame in taking it, while sadaqah comes from voluntary kindness and might be perceived as a favor. Some argue it is better for the poor to take from zakah to preserve their dignity.

The Best Time to Give Charity

Abu Huraira narrates that Allah’s Messenger ﷺ said, “The best charity is what you give when you are healthy and fearing poverty, hoping for wealth.” Giving while hoping for Allah’s reward is highly valued, more so than giving when wealth is abundant and fear is absent.

The Prophet ﷺ warned that a person’s wealth is only theirs until their final moment. Once they reach that point, they can no longer control its distribution, emphasizing the importance of intentional charity before death. The law even prevents someone from giving away their assets in the last moments to ensure fairness.

May Allah make us among those who listen to His teachings and act upon the best of them. May He protect us, our families, and our wealth. Inshallah, next week, we will discuss the secrets of fasting.

Just a quick note about next week’s session: we will be discussing hadith number 14, specifically about life’s punitive and punishment systems. This topic may include language that might be difficult for the younger audience, so parents should be aware.

Alhamdulillah, rabbil alameen. We pray Allah makes this beneficial for us, our loved ones, and for those who practice it.

Punishments in Islam: Zawajir and Jawabir

Bismillahirrahmanirrahim. As-salatu was-salamu ala rasulillah. Imam Ibn Rajab (rahimahullah) comments: As for the adulterer, a person who has been married and then commits adultery, the Muslims are unanimous that the sentence for that is to be stoned until dead. The Prophet ﷺ implemented this punishment for Ma’iz and for a woman known as Al-Ghamidiyya. There was once a verse in the Quran that specifically mentioned stoning, but its wording was abrogated, while its judgment remains in effect. It stated, “The full-grown man and the full-grown woman, stone them absolutely as a punishment from Allah, subhanahu wa ta’ala, and Allah is mighty, wise.”

Story of Ma’iz and Al-Ghamidiyya’s Confession and Repentance

Now, we discussed last week that when Ma’iz confessed to the Prophet ﷺ, he tried to give him every opportunity to withdraw his confession. The Prophet ﷺ turned away from him repeatedly, even questioned his mental state, and finally, asked him explicitly whether he had indeed committed the full act. Ma’iz’s insistence on receiving the prescribed punishment demonstrated the overwhelming sense of guilt that drove him to seek purification.

Likewise, Al-Ghamidiyya came to the Prophet ﷺ while she was pregnant, confessing her sin. The Prophet ﷺ gave her multiple chances to leave and return only after her child was born. After she had delivered, she came back, and he asked her to wait until the child was weaned. She returned again, holding her child, yet still sought purification. This reflects her profound remorse and sincerity in seeking forgiveness. Her repentance, as the Prophet ﷺ described, was so great that it would cover the sins of all the people of Medina if divided among them.

The Purpose of Islamic Punishments: Deterrence and Rectification

Islamic law prioritizes mercy. The Prophet ﷺ’s actions show that he tried to avoid punishment when repentance could be attained without it. It’s essential to understand that Islamic punishments, known as hudud, are applied in extreme cases and aim to purify both the individual and society. These punishments are categorized as zawajir wa jawabir. Zawajir are deterrents to prevent people from committing the crime, while jawabir are meant to rectify or absolve the individual from the sin.

Qisas: Retaliatory Punishment and the Role of Mercy

When it comes to enforcing these punishments, they are designed to protect the community by ensuring that individuals learn from their actions and the community remains safe. Rather than isolating individuals, Islam applies these punishments directly to the perpetrator, meaning it does not punish the family or wider community by removing a person indefinitely, as is often the case with prison sentences in other systems. This approach helps maintain family stability and reduces the societal impact of incarceration.

Apostasy: Understanding the Punishment for Publicly Leaving the Faith

Finally, we address the topic of apostasy, where the Prophet ﷺ’s words, “the one who leaves his religion and separates himself from the community,” are often misunderstood. Apostasy in Islam refers not simply to abandoning one’s faith but to doing so in a way that creates division within the Muslim community. When someone openly rejects Islam and seeks to draw others away or causes public discord, it threatens the social cohesion of the community. For this reason, apostasy is only punishable if it involves incitement against the community. If an individual changes their belief privately without causing disruption, they are left alone. Islamically, the goal is to preserve the unity and stability of the community, and individuals have historically not been pursued unless their actions threatened this stability.

In summary, Islamic punishments serve as deterrents to prevent crime and disorder, not to act as vengeance. Justice is rooted in a balance between mercy and accountability, considering the societal context and the impact of actions. During a famine, for example, Umar ibn al-Khattab (radiyallahu anhu) suspended the punishment for theft, recognizing that in a time of widespread hunger, people were stealing out of necessity rather than greed. Such decisions highlight that Islamic law is not rigid but rather adaptive to the social and economic realities of the community.

Before any punishment is enforced, society must first fulfill its obligations toward justice, economic welfare, and security. When these foundational needs are met, the enforcement of justice serves as a means of reconciliation and restoration rather than division.

May Allah subhanahu wa ta’ala make us among those who listen to this knowledge and follow the best of it, seeking justice and mercy for all. May Allah protect us, our families, and our communities and guide us to act justly in all our affairs. Ameen.

Q&A

1. What are the two main forms of charity in Islam, and how do they differ?
   • Zakah (mandatory charity) is an obligatory form of charity for eligible Muslims, with specific rules for recipients.
   • Sadaqah (voluntary charity) is an extra, optional act of giving without restrictions, based on personal choice.
2. According to the Prophet Muhammad ﷺ, what is the true wealth of a person?
   • True wealth is what one gives forward in charity, as this benefits a person in the afterlife rather than wealth left behind for others.

3. Why does Islam place emphasis on the quality and intention behind acts of charity?
   • Islam values sincere intention; even a small gift given purely is greatly rewarded. Charity purifies the heart and brings blessings.
4. What are the potential spiritual benefits of giving charity, according to the Prophet ﷺ?
   • Charity can protect from hardship, bring Allah’s blessings, extinguish His anger, and guard against an evil death. It serves as redemption from the fire of Jahannam.

5. What are zawajir and jawabir, and how do they relate to Islamic punishments?
   • Zawajir are deterrents intended to discourage crime, while jawabir are measures for repentance and rectification, cleansing wrongdoing and benefiting society.
6. How does Islam view the enforcement of punishments in relation to mercy?
   • Punishments are only applied in extreme cases, with Islam prioritizing mercy, encouraging forgiveness and reconciliation wherever possible.

7. How did the Prophet ﷺ respond to confessions of adultery by Ma’iz and Al-Ghamidiyya?
   • The Prophet ﷺ gave both individuals multiple chances to retract their confessions, reflecting his preference for mercy over punishment.
8. What options are given to the victim’s family in cases involving qisas (retaliatory justice)?
   • The family can seek qisas, forgive the offender, or accept diya (blood money). Forgiveness is encouraged as an act of mercy.
9. In the case of apostasy, what distinguishes private belief from actions that could lead to punishment?
   • Islam mandates punishment only if apostasy disrupts the community by promoting public discord; private beliefs are not punished unless they harm the community.

10. How did Caliph Umar ibn al-Khattab illustrate the adaptability of Islamic law?
    • During a famine, Umar suspended the punishment for theft, showing understanding that people were stealing out of necessity, highlighting the compassionate flexibility of Islamic law.

The post Study Classical Texts the Traditional Way | Session 20 appeared first on MuslimMatters.org.

Our hearts pounded faster than our footsteps as we climbed the stairs to our Gaza City home.

In this article, I addressed the following concerns:

1. The Importance of Guarding the Heart and the Tongue
2. The Importance of Concealing the Sins of Those Who Do Not Publicize Their Actions and Harm Only Themselves
3. The Importance of Verification and Its Levels
4. When Is Backbiting (ghībah) and Public Exposure (tashhīr) Permissible, and Who Is Responsible for It?
5. Distribution of Responsibility among the parties involved in the scandal
6. What Are the Means of Preventing These Crises and Minimizing Their Impact When They Occur?
7. How can you ensure your own safety and guard your heart and assumptions about people in general, especially the righteous servants of Allah?

The Principle of Verification and Its Levels

A foundational principle of Islamic law is embodied in the maxim: “The default assumption is innocence.” This underscores the great hallmark of Islam: that individuals are born free of burdens or liabilities, whether criminal or moral, and no obligation or guilt is established without clear evidence.

Allah says: “O you who have believed, if there comes to you a disobedient one with information, investigate…” (Qur’an 49:6)

The Messenger of Allah ﷺ further warned against hastiness in relaying information: “It is sufficient for a man to be considered a liar that he conveys everything he hears.” (Muslim)

Those who propagate rumors without verification, especially on social media, fall into this category. Many are quick to share allegations about strangers or adversaries while denying irrefutable evidence against those they favor.

Balancing Verification and Precaution

The necessity of thorough verification does not negate the practical need for caution. It prompts critical questions: Must avoidance or warnings against corrupt individuals wait until a Shariʿah court establishes guilt? Can harm prevention be prioritized before definitive proof? How can the principle “harm should not be removed by equal harm” align with the imperative to prevent wrongdoing? Addressing these challenges demands a delicate balance between justice, good assumption, vigilance, and the distinction between private and public rights.

Imam Ibn Taymiyyah (rA) said: “Punishments are not to be implemented except with clear evidence. However, precaution in matters such as testimony or trustworthiness does not require direct observation; widespread knowledge (istifāḍah) or less may suffice, even inferred through one’s associates, as Ibn Masʿūd said: ‘Consider people by their companions.’”

Verification for Warnings

The verification required for issuing warnings is distinct from the evidentiary standards necessary for legal punishments, particularly ḥudūd. Key considerations include: whether standards of evidence in judicial matters are universally agreed upon, whether verification varies based on context and consequence, and what level of verification is needed for warnings—be it to family, neighbors, or the public—or for measures such as suspensions or dismissals within Islamic institutions.

The Role of Evidence and Circumstantial Indicators (Qarāʾin) in Islamic Law

Islam places a high emphasis on evidence as a cornerstone of justice. The Prophet ﷺ said:
“Were people to be granted their claims, some would unjustly claim others’ wealth and lives; rather, the burden of proof is on the claimant, and the oath is upon the one who denies.”

Evidence in Islamic jurisprudence is broadly defined as anything that allows for the correct establishment of a factual claim through valid reasoning, whether with certainty (qaṭʿī) or likelihood (ẓannī). While primary references include textual proofs or practices validated by the Companions, evidence is not limited to these sources alone.

Qarāʾin are defined as apparent signs or indicators connected to hidden matters, pointing to a conclusion without being explicit or definitive. They can be situational, conceptual, or verbal.

Juristic Perspectives on Qarāʾin

Scholars differ in theory on the admissibility of qarāʾin in judicial proceedings. Some restrict evidence to explicit textual sources and judgments of the Comapnions, while others expand it to include anything that reveals truth and ensures justice. These differences are particularly notable regarding qarāʾin, especially in cases involving ḥudūd.

However, Shaykh Maḥmūd Shaltūt remarked: “Anyone who examines the works of the leading jurists will find that they unanimously uphold the principle of relying on circumstantial evidence in judgment. The Mālikīs are the most extensive in applying it, followed by the Ḥanbalīs, then Shāfiʿīs, and finally Ḥanafīs.”

Evidence from the Qurʾān and Sunnah Supporting Qarāʾin

1. Allah states: “And if his shirt is torn from the back, then she has lied, and he is of the truthful.” Al-Shinqīṭī explained that this verse highlights the necessity of ruling based on qarīnah.
2. Prophet Sulaymān deduced the true mother of a child by observing her compassion.
3. The Prophet ﷺ instructed claimants of lost items to provide specific identifying details as evidence of ownership.
4. The Prophet ﷺ and his Companions used physiognomy qiyāfah to establish lineage.

Dismissing qarāʾin undermines the ability to leverage advancements in forensic methods, criminal investigation, and justice. Qarāʾin, when strong or corroborated, can be acted upon, though caution must be exercised in establishing ḥudūd, which are averted by any doubt.

Qarāʾin in Discretionary Punishments (Taʿzīr)

Even when doubt prevents implementing a ḥadd punishment due to the lack of definitive Sharia proofs, taʿzīr may still apply. Some jurists even argue that when taʿzīr is waived, financial liability (ḍamān) may be increased. Furthermore, a person acquitted in court may still warrant caution if strong suspicion persists. For instance, the Prophet ﷺ ruled in favor of Sawdah’s veiling from her judicially declared “brother” based on resemblance to ʿUtbah, signaling potential illegitimacy despite the ruling.

Warning Before Complete Judicial Evidence

The hadith cited demonstrates how the Prophet ﷺ took precautions regarding his family, despite judicial evidence confirming a familial relationship. This raises an important question: Is it permissible to warn others without judicial evidence? The correct view allows warnings when there is no definitive accusation (qaṭʿ) or qadhf, provided the accusation is strong, harm is feared, and the sin is not confined to the individual alone.

It is critical to avoid two extremes: hastily jumping to conclusions and dismissing accusations with far-fetched possibilities. Both approaches are flawed. Acting on predominant assumption (ghalabat al-ẓann) is a well-established principle. However, warnings should rely on predominant assumption approximating certainty, especially when conflicting with default presumptions like the presumption of innocence and sanctity of honor.

Imams al-Māwardī and Abū Yaʿlā distinguish between siyāsah and aḥkām:
• Rulers (siyāsah) may publicize crimes as a deterrent during investigations.
• Judges (aḥkām) focus on adjudication and may only act after confirming the crime.

Do You Trust the FBI?

Rational individuals should neither outright dismiss accusations nor deny rulings without objective scrutiny. While intelligence agencies have historically fabricated charges against adversaries, they typically lack the time or incentive to target ordinary individuals who pose no threat to “national security.”

Allah commands: “O you who have believed, if there comes to you a disobedient one with information, investigate.” (Qurʾān 49:6)

Ibn al-Qayyim elaborates: “Allah did not command outright rejection of a sinner’s report. Instead, He mandated investigation. If credible external evidence supports the report, it is acted upon, regardless of the reporter’s identity.”

Guidelines for Public Warnings

Warnings must not escalate to qadhf unless supported by Islamic legal evidence (bayyinah sharʿiyyah). For example, three Companions faced the ḥadd punishment for qadhf when the fourth witness withheld testimony. No one should assert the occurrence of crimes like zinā without fulfilling evidentiary conditions.

In practice, it suffices for institutions, such as mosque administrations, to issue cautious responses: “An accusation has been made by such and such authority or individuals. While we lack investigative capacity, the strength of evidence compels us to suspend the individual in question.”

Individual Muslims who lack the means to establish a predominant assumption should refrain from spreading reports until they are confident in the strength of the accusation and the necessity of warning others. The responsibility primarily lies with trusted authorities to address such matters. Individuals may, however, share well-crafted statements issued by credible authorities or scholars known for their wisdom and sincerity.

When Are Backbiting (Ghībah) and Public Exposure (Tashhīr) Permissible?

Public exposure is permissible under certain conditions, such as protecting the community. Fāṭimah bint Qays narrated how the Prophet ﷺ warned her against two suitors, advising her to marry another. A weak hadith states: “Mention the evildoer by their wrongdoing so that people may be warned.” Its meaning is widely agreed upon, subject to detailed conditions.

Publicizing Crimes for Deterrence

Publicizing the misdeeds of evildoers serves as both a deterrent and a warning to others. This principle underpins public implementation of ḥudūd punishments.

A foundational maxim of Islamic law states: “Individual harm is tolerated to prevent general harm.”

Backbiting (ghībah), though generally prohibited, is permissible—and sometimes obligatory—when it serves a valid Sharīʿah purpose. Recognized exceptions include seeking redress, identifying someone, warning others, addressing overt sinfulness, seeking a fatwa, or help in removing wrongdoing.

Imam Ibn Ḥajar al-Haytamī emphasizes that exposing individuals posing harm or promoting innovation is often mandatory. Imam al-Nawawī highlights that concealment is recommended for those of good character but discouraged for habitual wrongdoers, as exposing them can deter further harm and prevent emulation of their misconduct.”

Public Exposure (Tashhīr): A Form of Punishment

Public exposure, or tashhīr, serves dual purposes: deterring offenders and warning the public. It is a form of punishment under the jurisdiction of legitimate authorities.

In Ḥāshiyat Ibn ʿĀbidīn, the method of publicizing a false witness’s crime is described: “Abū Ḥanīfah stated that such individuals are paraded publicly but not struck.”

Imam Ibn Taymiyyah advocated stringent measures for severe offenders, stating: “The pimp who corrupts women and men warrants severe punishment, with their crime publicized extensively among both genders. Parading them publicly while announcing, ‘This is the punishment for such acts,’ serves as a strong deterrent against one of the gravest offenses.”

Similarly, habitual drunkards and dishonest tradespeople were publicly exposed to prevent harm and protect the public from deception.

Responsibility for Public Disclosure in non-Muslim Lands

In Muslim-majority lands, tashhīr is handled by Islamic authorities, but in non-Muslim societies, the responsibility transitions to the Muslim community (jamāʿat al-muslimīn). Imams like Ibn ʿĀbidīn, al-Kharshī, al-Juwaynī, and Abū Yaʿlā have emphasized the necessity of communal action in the absence of formal Islamic governance, allowing the community to appoint leaders or take collective steps to safeguard its members and address harm effectively.

Toward a Structured Approach

In ideal circumstances, communities should delegate authority (wilāyah) to trustworthy scholars, fatwa committees, and arbitration councils. Such bodies, operating within local legal frameworks, could mitigate confusion and ensure justice in cases of misconduct.

Imam Ibn Taymiyyah explains: “The scope of general and specific appointments and their responsibilities are shaped by language, context, and customary practices. There are no strict limits in Sharīʿah for these responsibilities.”

In the absence of formal structures, informed community members must act responsibly to caution others without affirming unproven accusations. Care must also be taken to avoid spiritual maladies—such as arrogance, envy, or malice—that often emerge in such crises. Sharing a well-crafted statement from credible authorities or wise sincere scholars may suffice in many cases.

Distribution of Responsibility

The concept of responsibility in Islam begins with the acknowledgment that every human errs, as in the hadith: “All the children of Adam are habitual wrongdoers, and the best among the wrongdoers are those who repent.”

This underscores the need for humility, vigilance, and self-criticism. In times of ethical crises, blame is often misallocated for inferior motives, targeting societal structures, institutions, or groups we dislike. Instead, the focus should be on a balanced and just assessment of responsibilities among the Muslim community, its institutions, and individuals.

1. Responsibility of the Muslim Community

From a creedal perspective, Islam’s teachings inherently safeguard society from moral corruption, as evidenced by lower prevalence rates of alcoholism and something like HIV in Muslim majority countries. Critiques, such as excessive male dominance or undue reverence for religious figures, often arise from misapplications of Islamic principles rather than the religion itself. The community’s responsibility lies in correcting these misunderstandings, promoting accurate knowledge of the Sharia, and empowering scholars to uphold Islamic objectives in a dynamic world.

2. Institutional Responsibilities

Islamic institutions play a critical role in fostering ethical and spiritual refinement by educating the public on ethics, critical thinking, and accountability, while avoiding undue glorification of religious figures and emphasizing their fallibility. They must implement rigorous hiring processes, protect vulnerable individuals, particularly children, and address misconduct with sincerity and firmness.

While charisma and oratory skills are very desirable and can enhance daʿwah efforts, institutions must balance this with ethical oversight, acknowledging that even with precautions, deception can still occur, as reflected in the saying: “Whoever deceives us with Allah, we are deceived by him.”

3. Individual Responsibilities

Children:

Children are absolved of criminal responsibility before puberty and blame, as established by consensus before discernment. However, they may be disciplined to correct behavior, as seen in the Prophet’s ﷺ directive: “Command your children to pray when they are seven years old, and discipline them for it when they are ten.”

Adults:

Accountability in Islam, after the reception of Divine directives, hinges on three conditions: puberty, intellect, and volition. While all adults are accountable, the level of responsibility varies. For example:

• Women: They are equally responsible for their actions when they act with knowledge and choice. Islam honors women but recognizes gender differences, offering protections such as guardianship while maintaining equality in spiritual obligations.

• Mentally Ill: Accountability for mentally ill individuals depends on their mental capacity. Severe impairments that entirely obstruct understanding and free will absolve them of responsibility, while lesser impairments may reduce but not eliminate accountability if their ability to comprehend and direct their will remains intact.

Warnings about individuals focus on their potential harm rather than complete legal accountability. Justice considers their varying capacities while leaving ultimate judgment to Allah.

4. Power Dynamics in Violations

In cases of moral transgressions involving unequal parties—such as teachers and students or spiritual leaders and their followers—the elder or more knowledgeable party bears greater accountability. Spiritual authority exploited to violate sanctities risks severe consequences, including leading victims to blasphemy and apostasy. Allah says: “Indeed, Allah does not love the treacherous.” (Qurʾān 8:58)

Islam, however, does not absolve the weaker party of responsibility, as Qurʾānic dialogues highlight shared culpability between oppressors and their followers. For example: “We are all [tormented] in it. Indeed, Allah has judged between His servants.” (Qurʾān 40:48)

Blind obedience in wrongdoing is explicitly condemned. The Prophet ﷺ warned against following unjust orders, as seen in the hadith where a military leader, out of anger, commanded his soldiers to enter a fire. They refused, and the Prophet ﷺ affirmed: “Obedience is only in what is right.”

Thus, even religious authority does not absolve one of accountability for harmful actions. Each individual bears personal responsibility, with no excuse for complicity in wrongdoing unless under coercion. As a principle: “An action is attributed to the doer, not the one who commands it, unless coercion is involved.”

Related:

What Do I Do When I Find Out My Favorite Preacher Is Corrupt?

The post The Muslim’s Stance Toward Ethical Crises and Scandals [A Summarized Paper] appeared first on MuslimMatters.org.

A 1980s TV detector van.

Late last month it was reported on Bloomberg (archived copy here) that the government were considering making it compulsory to pay the TV licence fee to watch streamed on-demand entertainment online from providers such as Netflix and Disney+. Until a few years ago, it was legal to watch BBC content after the fact on iPlayer; this was changed when the government realised that too many people were freeloading BBC content. The TV licensing website makes it clear that the licence fee, currently required to watch any live-streamed content from whatever provider (as opposed to on-demand content), is used to fund the BBC; people also pay for subscription to these other services as well as for the Internet access they use to access them. Over the last few years, I have seen many people announce on social media that they are boycotting the licence fee, and in the panic to ensure the future of the BBC, the government seem blind to why this is. The reason is BBC News and its increasingly obvious bias.

George Monbiot observed in the Guardian a while ago that the BBC tends to be biased in favour of the government of the day, and when Labour in power were generally favourable towards them and gave Tory criticisms short shrift; Roger Harrabin, a former BBC correspondent, observed that its coverage took a rightward turn in 2001, when Jeff Randall (formerly of the Sunday Telegraph) was appointed business editor. In the 1990s, when John Birt had just been appointed director-general, I recall an incident where the BBC advertised on Ceefax for people to contribute to a programme supporting the John Major government’s Child Support Agency: “surely it is just making sure parents pay for the upkeep of their children”, it opined. I was shocked; weren’t they supposed to be impartial? I noticed the bias in favour of the government quite distinctly when covering the austerity policies of the Coalition government; the BBC ran programmes on “benefit dependency” and attacking ‘scroungers’, while the word ‘sensible’ was used quite often to mean supporting their “deficit reduction” policies on air. Since the genocide in Gaza began, a resistance to using that word has been widely noticed, with presenters interrupting anyone who uses it, whether they be a caller to a local phone-in or an official interviewee on a news programme; the presenter will tell the interviewee and the listeners that Israel “has a right to defend itself” and denies that this is what is going on.

Over recent years, the BBC has developed an approach to balance that means that every point of view and every claim has to be countered. They have started peppering their documentary programming with statements from people or institutions being accused of malpractice. In one case, a File on 4 programme about abusive practices in British ballet schools, it seemed that the report was interrupted every few minutes to read out a statement which seemed to last several minutes each, in one case implying that a former student was lying. But more generally on the BBC, it seems to be the policy that everything has to be a debate, even when people are pleading to be able to live their lives. A heated debate is entertaining in a way that a more straightforward, calm documentary sometimes is not. Some of this twitchy, compulsive balancing may stem from fear of litigation; the UK’s Victorian libel laws favour the plaintiff, requiring the defendant to prove the truth of their claims rather than the plaintiff to prove their untruth, something the government should make a priority to reverse. But, as Roger Harrabin noted, the BBC is “generally susceptible to bullying through attrition”, with certain lobby groups (he mentioned the HS2 company) being able to make life difficult for the Corporation’s editors, who “simply [don’t] have the time to deal with it”.

Sometimes complaints of bias come from people who actually want the news to be biased in their favour and to give opposing views to theirs the contempt they believe they deserve. There are several whole organisations dedicated to demanding ‘accuracy’ in coverage of the situation in Palestine, both in the media and in academia, which are actually Israeli lobby fronts. Some of these are also notorious for mass complaint campaigns, some of which are mistaken for being representative of widespread outrage at their coverage. Some people have a conspiracy mindset and would regard anything that fell outside it as representative of one of the conspiracies they believe in. That said, sometimes ‘objectivity’ means someone’s own subjectivity, and if enough powerful people hold the same view, a news outlet can fall into bias in favour of the views of the powerful and privileged. I have heard feminists say “objectivity is male subjectivity”, and the same could be said of ‘objectivity’ as dictated by middle-class white people, or any number of other privileged groups. In my experience, a lot of those who see the BBC as biased see it as promoting a pro-establishment and pro-British (and pro-western) view of the world, where British and American power is seen as a force for good; many people who are not white do not share this view, because this has not been their experience.

While it’s right that people who use infrastructure such as TV transmission facilities and the Internet should pay for them, it’s not right that people who do not watch BBC TV and do not feel well-served by BBC News (or who have no interest in other BBC programming) should have to pay for it just to watch programmes streamed live or on demand on other channels which they do separately pay for. I do watch a lot of BBC programming, including on iPlayer, local radio and Radio 4, but I find the subservience to the demands of Israel’s supporters nauseating: that Israel’s actions in Gaza are genocide are obvious enough from their own words and deeds not to merit countering every time a member of the public, who pays the licence fee, states it. For many people I know, this issue alone has made withdrawing the licence fee a more urgent matter than it previously was. If the government wants us to willingly pay, they need to redress the often obvious pro-government bias and get rid of the Tory hirelings that maintain this policy.

Image source: Mike Peel, via Wikimedia. Licensed under the Creative Commons Attribution-ShareAlike UK licence, version 2.0.

Possibly Related Posts:

• Elephant in the echo chamber
• Reflections on the fall of Bashar al-Assad
• The benefits of learning Jewish history
• There’s a genocide going on
• The Holocaust, Gaza and “how genocide happens”

Spiritual leader of Ismaili Muslims and billionaire businessman who enjoyed a jet-setting lifestyle

Fast cars, yachts and racehorses are not the usual accoutrements of religious leaders, but they fitted the lifestyle of the Aga Khan, the spiritual leader of the world’s 12 million Ismaili Muslims, who has died aged 88.

Prince Karim Aga Khan IV, the 49th hereditary imam of the Shia Ismaili Muslims, claimed direct descent from the Prophet Muhammad through his daughter Hazrat Bibi Fatima and his son-in-law Hazrat Ali, the fourth rightly guided caliph of Islam.

Continue reading...

A poetic inscription on a miniature gold tableau reminds me of what I should be striving for and, thankfully, has become far more than a decoration

• Making sense of it is a column about spirituality and how it can be used to navigate everyday life

On my latest visit to Iran, I purchased a delightful, handcrafted artwork: a miniature gold tableau adorned with elegant flowers, upon which is inscribed a famous line of Persian poetry. The verse speaks of the destitution one embodies before God, pleading for a shred of mercy. Powerful though it is, at the time I did not think of locating the source of the verse. It sufficed merely as a decoration.

Months later, I stumbled upon the entire poem from which the line is found. Two verses resonated with me: the verse inscribed on the tableau, and the verse that immediately precedes it:

Fasten a goblet to my shroud

So that upon that Day

Ali Hammoud is a PhD candidate at Western Sydney University. He is broadly interested in Shiaism and Islamicate intellectual history. More of his writings can be found on his Substack page

Continue reading...

A sister provides love and nourishment for her children, who repay her with their faith in a better tomorrow.

On this week’s livestream, Gaza Municipality spokesperson Asem Alnabih tells us about how he found his beloved teacher’s makeshift grave and brought him home.

The tragedy of Gaza's missing and their families' anguish may last forever.