Student activists grapple with burnout after sparking global uprising.

Six Palestinian journalists killed in Israeli attacks.

Journalist Haggai Mattar doesn't go far enough.

Each year, the judges of the Muslim Bookstagram Awards spend time and thought on choosing the best Muslim books of the year. We look for quality of writing, rich and unique stories, and most importantly, Islamic values being upheld and highlighted.

After much reading, discussion, and passionate thoughts, the judges have finally cast their ballots – and the Muslim Bookstagram Awards 2024 winners are in!

Best Muslim Board Book

Friday Fun is a solid toddler board book that WILL survive being thrown and chewed on… just prepare to read this on repeat!

The deceptively simple language (2-3 words a page!) somehow manages to evoke pure Muslim joy, alongside the adorable pictures. This book is all about the day of Jumu’ah and fulfilling the special Sunnahs.

Best Muslim Picture Book

Dear Muslim Child is a love letter to every Muslim child, filled with love and light and tenderness. In just a few lines, the author underscores everything from loving Allah to the spiritual elements of wudhu to the importance of salah. She is able to acknowledge Muslim children’s fears of being teased and harassed, and at the same time empowering young readers to turn to Allah for strength.

Best Middle Grade Book

Safiyyah’s War

Safiyyah is a plucky young girl whose family lives in the apartments set within the Grand Mosque of Paris, and spends her days between school, poring over maps at the library, and assisting her father in his duties at the masjid. When the Nazis make their way into France, Safiyyah’s Baba – and Safiyyah – become a part of the resistance, smuggling Jews into safety.

This isn’t just a fictional story; this novel highlights the real-life role of Parisian Muslims and the Grand Mosque of Paris in saving the lives of Jews during WW2, and sheds light on an important part of history that is oft ignored.

Best YA/ Adult Fiction

The Thread That Connects Us [YA]

Two girls, one in Somalia and one in London, find their lives thrown together in a way both unexpected and unwelcomed. Halima and Safiya need to dig past secrets and buried lies to discover what – if anything – they mean to each other. The authentic Islamic representation remains outstanding in Ayaan Mohamud’s work, and it is wonderful to see Somali Muslim stories being highlighted.

Best Non-Fiction

The Power of Du’a 

Just as with her first book, Ramadan Reflections, Aliyah Umm Raiyaan brings classical Islamic knowledge and presents it to readers in a manner both easily digestible and relatable, and most importantly, practically applicable. Each chapter addresses an element of du’a – approaching Allah, having the correct mindset, good deeds to accompany du’a, and more – alongside individual dua stories, a “Develop your du’a” segment that includes practical tips on incorporating the chapter’s suggestions, and “Allah, transform my du’a” with a written out du’a for you.

Best Holiday Book

An Eid Tale

This visually stunning board book shows toddlers all the joys of Eid! Little ones will enjoy looking at the siblings getting up on Eid morning, praying, putting on new clothes, taking their Eidi to get gifts, sharing with the homeless, the aunties doing henna, the uncles drinking chai as they make their way to the masjid to pray and celebrate. It is beautifully illustrated, with simple toddler aligning text, and is an absolute joy to read, spend time with and share.

Best Illustrations

My Olive Tree

In this simple, touching picture book about the healing power of a loving community, a girl’s grandpa and her neighbors help her grow an olive tree in a war-torn land. The crisp illustrations evoke the joy of a Palestinian child and her connection with her family and the olive trees they dearly love.

Judges’ Choice

A Map for Falasteen 

When Falasteen looks for her family’s country on the map – she can’t find it! She turns to her family for answers… and they tell her the full, rich, heartbreaking story of Palestine, its people, and its places… and create a map of her very own to the land they hold as home in their hearts.

Sponsor’s Choice

My First Salah Book: Why and How We Pray

This wonderful addition to the Learning Roots collection establishes a strong foundation about salah for young readers! With easy to understand language and clear, cute illustrations, this book is a must-have for every Muslim family.

Congratulations!

Congratulations to all the winners of the Muslim Bookstagram Awards 2024!

[DON’T FORGET! SPECIAL COUPON CODE: Use the coupon code “MBR” for 15% off all products ordered from Crescent Moon Bookstore!]

Related:

The Muslim Bookstagram Awards 2024: Meet The Finalists!

The Muslim Bookstagram Awards 2023: Meet The Finalists!

The Muslim Bookstagram Awards : The 2023 Winners!

The post The Muslim Bookstagram Awards 2024 Winners appeared first on MuslimMatters.org.

People in Gaza are constantly finding ways to cope.

Have you felt like you’re all-too-aware of warning signs lately when on the look-out for a potential spouse? Watch how they treat their mother. Observe the way they talk to retail workers at a coffee meetup. And don’t forget to ask them their thoughts on politics!

In the constant juggle between looking for red flags and green flags, you may just want to raise a white flag of your own. Searching for a partner is exhausting. Compounding it with conversations on money, intimacy, and routine can make you rethink your thoughts on singlehood for good.

Looking for a spouse doesn’t have to mean looking for red flags. Often, much of the discourse in dating articles can be between two extremes—having rose-colored glasses, or seeing red in everything they do.

I suggest a new approach: to research a potential as you would an academic paper. There’s a certain kind of objectivity we bring with us to academia, one that might help us in navigating romance as well. 

In the classroom, we’re encouraged to ask questions and foster discussions. Our partners are also our futures, and we should evaluate them in a similar manner. This general outline of questions can help foster more as you reflect on whether this one could be “the one:”

1. Are you entertained or uncomfortable?

Humor is important in any relationship. We rarely surround ourselves with friends who make us cry more than laugh. Why would we do the same for a lifelong partner?

Something as simple as their jokes can tell you a lot about their character. If they’re serious about you, they may try to make you smile, often. But how they do so can either ignite conversation or backfire completely. You might want to ask yourself things like:

• Do they “joke” about their previous potentials, or men/women in general?
• Are they someone who uses crude language frequently, and is crass when speaking about men/women?
• Do I detect resentment and anger packaged as sarcasm or dark humor?

What they find entertaining can also extend to TV shows, movies, and books. A man who proclaims himself to be a feminist, for example, may consume media where women are in positions of power—but are still sexually assaulted and experience verbal abuse. A woman may say that she marvels at the skill of an artist or author to tell a lewd story, craft a crass lecture, or write an explicit song, but then, why choose that subject matter too?

This will also tell you how they spend their time—and if you’d be okay with that. If your love language is quality time, for example, and they spend several hours playing video games, that could be hard to live with.

2. Are you informed or disgusted?

Seeing what kind of platforms they frequent can be telling. If the two of you have exchanged social media accounts, a search through their following can enlighten you on their views. However, if you find something that unsettles you, ask them about it. Even I’m guilty of not taking the time to clean out my subscriptions.

Pay attention to the secular and the sacred. As Muslims, we have a relationship with our deen and dunya. [PC: Stephen Harlan (unsplash)]

Pay attention to the secular and the sacred. As Muslims, we have a relationship with our deen and dunya. If you identify as a political independent, it could be challenging to marry someone more liberal-leaning. If activism is important to you, ask them the following when you’re comfortable:

• Which government officials do you feel represent you?
• Are you boycotting, donating, or organizing?
• Have you been to a protest? Why or why not?

As mentioned above, finding out what they find informational can also be beneficial. Where they get their news from is a source for you on their thought process. Remember, not listening to music may not always be a green flag! Someone who does so out of piety may favor listening to an Islamic speaker whom you don’t vibe with, and vice versa.

As you talk with them often, see what they’re watching, reading, and listening to. You may even be delighted to hear that the two of you have the same taste!

3. Are you persuaded or forced?

You should never have to whittle yourself away to fit into someone’s life. No one has any right to ask you to change your appearance or lifestyle, even if they believe it is right. 

Many a potential will ask you anything, whether you’d consider wearing niqab, growing out a beard, and moving abroad. If you are content with none of those things, voice that. Make it absolutely clear that these are deal breakers (if they indeed are). In most cases, the person will appreciate that you told them. If they don’t, know that your Lord is not only Al-Razzaq (The Provider) and Al-Wadud (The Most Loving). He created you as you are and loves you as you are. Surely, He has written someone who does the same.

If the two of you disagree on something, see if the following happens:

• You feel respected as they discuss their thoughts and feelings.
• You’re able to voice your discontent, and they accept it.
• Wonder how important this matter is to you—marriage is about picking battles, and courtship is very much a training ground for that.

Once, I’d mentioned my hesitance to endorse a candidate due to an issue I felt strongly about. To my surprise, the brother became emphatically opposed to my opinion. He minimized the issue that affected me (as well as several others), and went on about how his own livelihood would be better improved under the candidate. Needless to say, neither the discussion—nor our courtship—lasted very long.

 

It’s strange, isn’t it? We allow ourselves the freedom to mark books as “DNF” (Did Not Finish) and remove shows from our watchlist. However, we don’t always allow ourselves that same grace when it comes to the most important life decision we could ever make. As you proceed in your search for a husband/wife, it’s completely valid that the two of you might be on the same page initially. But in the end, this man may just end up being a person you’ve spent time with, not a partner to spend a lifetime with. Women and men who divorce come to this same realization, and so can you in the talking stage.

This is why istikhara is important. Allah ﷻ will show you the signs as the stages progress—you may be having nudges to proceed up until an engagement. Continue to make du’a and consult with others. Getting to know a potential spouse is a long process, and even extends far beyond the marriage itself. Praying for guidance is one of the most important parts of this entire research process.

When we evaluate papers, we see if they’ve thoughtfully informed, entertained, or persuaded us—we can do the same for people, too.

 

Related:

– You Found “The One” In Your MSA [Part 1]: First Steps

– 3 Steps To Safely Prepare For Your Halal Marriage – As Simple As ABC

 

The post Getting to Know A Potential Husband/Wife? 3 Questions To Ask Yourself First. appeared first on MuslimMatters.org.

Israel denies lawyers access to files.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~30 minutes

Learning Objectives

By studying this material, you will be able to:

• Understand the concept of Khushu’ and its importance in attaining a meaningful, spiritually fulfilling Salah.
• Recognize the role of presence of heart in Salah and identify practical steps to cultivate this focus during prayer.
• Explain how Iman (faith) impacts one’s ability to concentrate in Salah and how strengthening Iman can enhance Khushu’.
• Comprehend the value of understanding the meanings of words recited in Salah and how this deepens one’s connection to the prayer.
• Identify and manage internal and external distractions to improve focus and sincerity in Salah.
• Define the concept of tayyib (purity) and understand its relevance to earnings, consumption, and lifestyle as they affect the acceptance of worship.
• Describe the conditions for accepted dua and the role of purity and humility in increasing the likelihood of Allah accepting one’s supplications.
• Recognize the symbolic elements within Salah, such as facing the Qibla and the physical positions, and how they align with spiritual intentions.
• Reflect on the importance of living a pure and lawful life to ensure the sincerity and acceptance of both Salah and dua.
• Evaluate the transformative power of Salah when performed with true focus and humility, beyond mere ritual compliance.

Class Summary Introduction: Finding Meaning in Salah

Salah, or prayer, is a fundamental act of worship in Islam. Beyond its external structure and rituals, Salah offers believers a unique opportunity to connect with Allah deeply. To truly experience this, one must cultivate Khushu’—focus, humility, and presence of heart. This post explores the inner dimensions of Salah and offers guidance on how to make each prayer a meaningful journey toward spiritual growth and closeness with Allah.

Presence of Heart: The Key to Focus

To attain Khushu’ in prayer, one must bring presence of heart, which means focusing solely on Allah and pushing away distracting thoughts. This depth of focus grows with our concern for the afterlife and acknowledgment of the dunya’s (worldly life) temporary nature. Ramadan often brings heightened concentration in prayer, illustrating that strengthening one’s Iman (faith) can naturally enhance our ability to stay present during Salah. Practically, this means preparing your mind and environment before starting Salah, removing physical distractions, and committing your heart to prayer as your priority.

Understanding What You Say in Salah

Engaging with the meanings of the words recited during prayer is essential for a spiritually impactful Salah. Instead of merely listening to beautiful recitation, strive to connect with the message, reflecting on the words of Al-Fatiha and other verses. Internalizing these meanings can stir deep emotions, helping to align your body, mind, and soul with the prayer.

Managing Distractions in Salah

Distractions can come from external sources, like noises or visual stimuli, or internal thoughts, such as worries and daily concerns. To reduce distractions:

• Choose a quiet, simple space to pray, free from eye-catching decor.
• Set aside daily worries before entering Salah, ensuring a calm and focused mind.

If worldly concerns arise during Salah, remember that your purpose is to communicate with Allah, temporarily leaving behind all other matters.

Living a Pure (Tayyib) Life for Accepted Worship

The Prophet Muhammad (ﷺ) emphasized that Allah is pure and only accepts that which is pure. This includes our actions, income, and daily habits. Earning and consuming halal (permissible) sustenance strengthens the integrity of our Ibadah (worship), making it more likely to be accepted. Avoiding haram earnings and consumption purifies not only our lives but also our connection to Allah, aligning our lifestyle with our spiritual goals.

Conditions for Accepted Dua

The Prophet Muhammad (ﷺ) highlighted four conditions that increase the likelihood of dua (supplication) being accepted:

1. Length of Travel – The dua of a traveler is often granted.
2. Humility – Approaching Allah with genuine vulnerability and humility.
3. Raising Hands – A sign of dependence on Allah.
4. Persistence – Continuously asking Allah reflects sincere desire.

However, indulging in haram acts weakens the chance of acceptance, even in a state of sincere prayer. To seek Allah’s blessings, keep your actions and earnings pure, striving for a life that aligns with Allah’s commands.

Conclusion: Making Salah a Meaningful Connection

By cultivating Khushu’, seeking purity, and practicing humility, Salah becomes more than an obligation; it becomes a profound connection with Allah. Let your prayer be a reflection of a sincere, tayyib life, one that Allah is more likely to accept and reward. May Allah help us make every Salah a means of drawing closer to Him.

Full Transcript The Importance of Salah and Focus (Khushu’)

Alhamdulillah Rabbil Alameen, Sallallahu Wa Sallam, Baraka Nabiyyina Muhammadin Wa Ala Alihi Wa Sahbihi Wa Sallam, Tasliman Kathira Mamma Ba’d. I welcome you back to our Ta’seel classes, where we are currently discussing the book of Imam Ibn Qudamah, Muqtasar Minhaj Al Qasideen. Last week, we were talking about the inner secrets of Salah. What makes Salah so unique? How can you benefit from Salah to the maximum? We spoke about one of the most valuable things about Salah.

If you want to focus or at least benefit from Salah, what is that quality you need to acquire? Is it connected? Got it? Okay. So what is that quality that we’re talking about? If you acquire it in your Salah, you will gain the maximum benefit from it. What is that thing? What do we call it? Al-Khushu’, right? Khushu’ — concentration, focus in your Salah and your Ibadah.

This is the most important thing about your Salah. Most of us, when it comes to Salah, what do we care about? The technical aspects, such as Arkan and Shurut — like making Wudu, waiting properly, facing the Qibla, doing the Salah in the best format, making your Adhkar in Salah. We focus on these to ensure our Salah is accepted.

There’s no doubt about that. But it’s not just about having your Salah accepted. It’s about whether it was meaningful. Was it truly meaningful? Did you connect with Allah SWT? So that’s what I mean by a Salah that has a secret.

Tonight, Ibn Qudamah is elaborating on the various aspects of your Ibadah, specifically in Salah. He’s showing how you can have a fully concentrated, meaningful Ibadah and connection with Allah SWT. So we’re reading from page 45 now.

Presence of Heart in Salah

Bismillahir Rahmanir Rahim. The author says: “There are many things that bring life to the prayer. Among them, the following:”

The first is the presence of heart, which means emptying the heart of everything unrelated to the act of worship at hand. What leads to this is concern. When you are concerned about a matter, your heart will be automatically present.

Therefore, the only way to create presence of heart is to direct one’s concern toward the prayer. The strength and weakness of this concern depend on one’s faith in the afterlife and the worthlessness of this world. So if you notice that your heart is not present in prayer, it is because your faith is weak.

You must work hard to strengthen it. Ibn Qudamah explains that if you want to benefit from your Salah, the inner secret lies in the presence of the heart. Last week, we briefly covered the concept of presence of heart in Salah.

This presence means that when you are praying, you are not distracted. Your whole heart focuses on this Ibadah, bringing your mind, heart, and actions into alignment with Salah.

He says here that you need to completely vacate your heart from anything distracting, so you focus only on Allah SWT. How do you do that? The most important thing is concern.

What does that mean? If you are concerned about something, you’re always thinking about it. It’s always present in your heart and mind, all the time.

If you’re concerned about Allah SWT accepting your Salah, you will always think about this. It will always come to mind. If you are concerned with making Salah meaningful and connecting with Allah, this focus will be there.

But if you are only concerned about fulfilling the obligation, like ticking off Duhur, Asr, and Maghrib, that’s the maximum level your heart will reach. It’s just, “I did my part.” You may not even remember what you recited.

That’s why, unfortunately, sometimes we start our Salah by saying, “Allahu Akbar,” and the only thing we remember afterward is, “As-salamu alaykum wa rahmatullah.” What happens in between? Only Allah knows.

When asked about the masjid experience, people often say it was beautiful. But if you press them on what was recited or how it felt, they may have no answer.

So, if you would like to have your heart present while making Salah, concern yourself with your Salah. Make it a true concern: Will Allah accept this from me? Will I be counted among the khashi’een — those who focus and concentrate? That should be your concern because whatever concerns your heart will enter during that Ibadah.

If you are concerned about work or finishing quickly to complete homework, then obviously, your heart will not be present. It will only be temporarily focused on what’s next.

To combat this, you need to bring that concern into your life and Salah. He continues, saying that having your heart present depends on the strength or weakness of your Iman. Stronger Iman makes it easier to focus on Salah, while weaker Iman makes it harder.

Consider Ramadan. How easy is it to focus your heart on Salah then? Even during the lengthy taraweeh or qiyam at 3 a.m., when everyone else is asleep, you come to the masjid and pray — and enjoy it. Why? Because, in Ramadan, as Iman rises, your concerns for the Akhirah also rise.

Towards the end of Ramadan, you may find yourself saying, “Ya Rabb, keep Ramadan going,” because the feeling is so great.

So, your heart will connect based on the strength or weakness of your Iman. Also, how much you value the dunya matters. If you place too much value in this world, your heart will focus on it rather than the Akhirah.

He adds, if you find your heart is not present in Salah, that’s an indication that your Iman is not where it should be. Work on it. And we’ve discussed ways to strengthen your Iman before.

May Allah SWT strengthen our Iman and make us among those who have Khushu’ in our worship.

Understanding What is Being Said

The second point: understanding what is being said. This goes beyond just having the heart present. Often, your heart may be present with the words but not their meanings. Therefore, you must focus on understanding what you say in prayer by repelling distracting thoughts and eliminating their causes.

These causes can be external — things that occupy your ears and eyes — or internal, like worldly worries that take your mind in various directions.

The latter is harder to control. Looking down or closing your eyes doesn’t help when the distractions are internal.

For external distractions, remove anything that could occupy your senses. Pray facing the Qibla and avoid places with distractions or ornate designs. The Prophet, once while praying in a garment with ornamental borders, removed it afterward, saying it distracted him from prayer.

So, this second point is about understanding — tafahum — the meaning of what you recite. Why is this important? Sometimes, our hearts are present with the words but not with their meaning. Especially in the last ten nights of Ramadan, people often ask, “Who is reciting tonight?” wanting to hear someone with a beautiful voice.

But our focus should not just be on enjoying the sound of the Qari. Instead, we should try to focus on the meanings of the recitation. Whether or not you understand Arabic, if you know the Imam’s recitation plan, read the translation beforehand.

This helps connect your heart with the meanings, bringing tears, shaking the heart, and even physical reactions because the brain has the power to translate thoughts into physical responses.

Managing Internal and External Distractions

Imam Ibn Qudamah then talks about distractions, both obvious and hidden. Some distractions are external — sounds or sights that affect our focus. For instance, if you bring children to the masjid, and they run around, please take them to a room where it won’t distract others.

We also recommend that people dress modestly when coming to the masjid, as certain attire can distract others in prayer. In the hadith mentioned, the Prophet wore a garment with markings, which distracted him during prayer. When he finished, he immediately took it off and gave it to his family, asking them to exchange it for a plain cloth, as it distracted him from his prayer.

Today, our masajid are filled with designed clothing, and I even wore a vest with a design today! It’s not haram to wear clothing with designs, but if you want more concentration and Khushu’, less distraction for the eyes and ears is better.

When you pray at home, choose a quiet space with minimal distractions. Make sure your prayer area is free from unnecessary decoration, even with prayer carpets. Many people buy elaborate carpets from Umrah or Hajj, which is the opposite of what is ideal — a plain carpet with no designs is best for focus.

The internal distractions are even harder to combat. To overcome these, you need to prepare yourself before you start Salah. For instance, don’t rush into Salah right after dealing with work or chores.

Last night, I went to pray Isha in another masjid. I arrived four or five minutes before Iqama and wondered if I’d missed it because no one was there. Around one minute before Iqama, brothers were suddenly fighting for parking spots! Many people rush to make it just before Iqama, with minds preoccupied by everything from traffic to daily worries. These distractions will follow you into Salah.

To focus, make a conscious break between what you were doing and your Salah. Abu al-Darda’ said one of the signs of understanding yourself is finishing whatever you’re busy with before starting Salah. If you’re typing a letter and need a few more minutes, it’s better to finish that and go into Salah with a free mind, rather than stopping abruptly and bringing that concern with you.

The Prophet taught us that there should be no Salah when food is ready or when one needs to use the bathroom. This is because you would rush the prayer, and your mind would be occupied. So, to ensure clarity of mind and heart, finish any pressing need first.

Remembering the Akhirah and the importance of standing before Allah also helps. If distracting thoughts persist, that indicates an attachment to desires and needs for this world. In that case, re-evaluate yourself and detach your heart from such matters.

The Metaphor of the “Tree of Desires”

A powerful metaphor illustrates this: imagine a man sitting under a tree to clear his mind, but the sparrows in the tree keep disturbing him. He shoos them away, but they come back. To eliminate the problem, he must cut down the tree. Similarly, if you’ve planted a “tree of desires” in your heart, worldly thoughts will keep coming to it in Salah. Instead of fighting these thoughts, remove the source.

When a disease is strong, the heart remains attached to worldly matters, pulling you out of focus. Amir Ibn Abdul Qais was asked if he ever thought of worldly matters in Salah. He replied that he would rather be struck with spearheads than experience that distraction.

Eliminating love for this world is hard, and it’s rarely removed completely. Still, try your best to detach where possible. Only Allah can grant success and assistance.

Reverence for Allah (SWT)

Glorifying and revering Allah comes from two things: knowing the sublimity and might of Allah, and knowing the worthlessness of the self. This results in submissive humility and yielding. Recognizing Allah’s greatness reminds us of our own insignificance, making reverence for Allah a natural response.

Knowing Allah through His names and attributes — Al-Samee’, Al-Baseer, Al-Azeem, Al-Mutakabbir — helps us understand His magnificence and our place as His servants. Being Allah’s slave is an honor, a privilege. Today, however, self-glorification is out of control; society tells us, “It’s all about me.” But for a true connection with Allah, know your place with Him.

This realization gives life to your prayer. Hope adds to this reverence. You fear Allah but also hope for His mercy and reward. Balance hope with the awareness that negligence could result in punishment.

Rituals and Symbolism in Salah

Presence of heart is required throughout all parts of the prayer. When you hear the adhan, imagine it as a call to stand before Allah and prepare accordingly. Consider how you’ll answer and in what state you’ll attend.

When covering yourself for Salah, remember you’re hiding your outward shamefulness, but your inner faults and sins are exposed before Allah. These can only be concealed through regret, bashfulness, and fear of Allah.

Facing the Qibla symbolizes turning away from all other directions to focus solely on Allah. When saying “Allahu Akbar,” make sure your heart does not contradict your tongue. If you consider anything greater than Allah, even your desires, you have belied your words.

Upon saying “A’udhu Billahi Minash Shaitanir Rajeem,” seek true refuge in Allah. And when reciting “Alhamdulillahi Rabbil Alameen,” remember His gentleness. When you recite “Maliki Yawmid Din,” remember His might.

Understanding the words of Al-Fatiha, which we recite daily, connects our hearts to the meanings, enhancing our focus and sincerity. If you don’t know the meaning of the Fatiha, learn it because it is the core of Salah.

A companion once read, “And when the trumpet is blown,” and was so moved by imagining the Day of Judgment that he collapsed and died. Such focus and sincerity led some pious individuals to extreme reactions.

The bowing (ruku’) and prostration (sujood) positions remind us of humility. Placing our heads on the ground before Allah brings us closer to Him. This connection, rooted in sincerity and focus, purifies the heart and illuminates the soul.

However, if you perform Salah outwardly without focus, you will miss its true essence. Only those who truly understand experience its transformative power.

May Allah SWT give us Khushu’ and help us understand the beauty and spirit of Salah.

Living a Life of Purity (Tayyib)

The Prophet Muhammad (ﷺ) said, “O people, Allah is pure and accepts only that which is pure.” He has commanded the believers as He commanded His messengers, saying, “O Messengers, eat of the good things and act righteously.” And He also says, “O you who believe, eat of the good things that We have provided for you.” Then he (ﷺ) mentioned a man on a long journey, disheveled and dusty, who raises his hands to the sky, saying, “My Lord, my Lord,” while his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with what is unlawful. So how can his supplication be accepted?

This hadith, narrated by Muslim, carries a profound message. Although the translation may say “pure wholesome food,” the meaning of the hadith extends beyond just food to signify a life of purity in every aspect. Every part of what you do, from what you earn, to how you consume, should be tayyib — pure.

The Prophet (ﷺ) says that Allah is pure and accepts nothing but what is pure. This reminds us that if we want to present something to Allah, it must be something Allah will accept, and He only accepts what is pure. Then he gives an example that the command to live a pure life is not only for the Prophets; it’s also for the believers. He quotes two verses that show both Prophets and believers are required to follow the same standard of purity.

Scenario of the Man on a Journey

He then describes the scenario of a man who is disheveled and tired, having been on a long journey. This journey has made him vulnerable, a stranger far from his land, possibly not even speaking the language, and with no resources. He is in a truly desperate, vulnerable state. And he raises his hands, calling out, “My Lord, my Lord,” as he feels he has no one else to turn to but Allah.

Yet the Prophet (ﷺ) says, despite this man’s desperate state, his supplication is not answered. Why? Because his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram. How then can his supplication be answered?

Navigating Modern-Day Challenges of Tayyib

This hadith is quite scary, especially in the context of today, where it is difficult to be certain about what is purely halal. Sometimes, even in a halal restaurant, certain ingredients may be questionable. Even when you strive to keep your earnings clean and avoid riba or cheating, the economic system around us makes it challenging. There are always elements of the haram that can affect us, making it hard to fully know what is halal and pure.

So how should we understand this hadith and live a normal life in these times? This is a significant question. Imam Ahmed mentions two viewpoints regarding these matters, and the hadith itself clarifies that actions aren’t fully acceptable if they are mingled with what is haram.

Layers of Acceptance in Deeds

However, the concept of acceptability here has several layers: Does it mean Allah accepts or rejects the action itself, or that the virtue of the action is diminished?

There are three potential meanings of acceptance in this context:

1. Acceptance of Contentment and Praise: This means that Allah, while requiring the action to be done, does not grant the performer contentment or commendation. For example, when a pilgrim performs Hajj, Allah may ask the angels, “What do these people want from Me?” This is a virtue reserved for those whose actions are pure, done with acceptable earnings and circumstances. So even if the action must be performed, one should not expect praise or admiration from Allah if it is tainted with haram.
2. Acceptance of Reward and Recompense: Here, the Prophet (ﷺ) may be saying that one should not expect any reward for an act tainted by haram, even if it is obligatory. For instance, if a person drinks alcohol, the Prophet (ﷺ) says that their Salah will not be accepted for forty days. This does not mean they are exempt from praying; rather, they must fulfill the obligation, but they are not granted any additional virtue or reward due to their sin.
3. Acceptance as Discharge of Obligation: In some cases, certain actions are outright invalid due to their circumstances. For instance, a man might pray in a silk shirt, which is haram for men to wear, but he insists on wearing it to look good for Salah. In this case, while he has fulfilled the external requirements of Salah, the act is tinged with a transgression.

For example, if someone prays on a stolen prayer rug, or if a woman steals a hijab just to cover and pray, these actions might outwardly fulfill the requirements of Salah, but they are deeply flawed because they are mixed with transgression.

In the Hanbali school, this distinction is known as al-jihatu minfakka — meaning that in such cases, two separate issues are at hand. One is the act of prayer itself, which is obligatory, while the other is the sinful act of using a haram item in the process. These two elements are assessed independently, so the prayer is still obligatory, but it loses some of its spiritual integrity.

Another school of thought holds that if a prohibition applies directly to an act, it negates the validity of the act itself. So, if someone goes on Hajj with income that is not fully halal, the Hajj may fulfill their obligation in terms of accountability, but they should not expect the same level of reward and blessings.

Purity in Charity and Worship

There is a similar example in zakah: if someone gives charity with haram earnings, it is not considered acceptable. In Sahih Muslim, Ibn Umar narrates that the Prophet (ﷺ) said, “The prayer is not accepted without purity, nor is charity from property acquired dishonestly.” This emphasizes that any charity or zakah given from ill-gotten wealth is not accepted.

The Prophet (ﷺ) also said, “A person who earns money through haram means and spends it in charity, seeking blessings, or leaves it behind as an inheritance, it will be his provision for the fire.” This stark warning shows that one cannot expiate haram with haram; Allah only erases evil with good.

A common question arises about what to do with riba (interest) or money earned in ways that are not fully halal. Some people think they can donate it to the masjid or use it for charitable purposes. However, this money should not be brought into acts of worship, such as giving to the masjid or feeding the poor. Instead, one should try to dispose of it in a way that does not contribute to worship or charity directly — such as municipal or public works.

Conditions for Dua to Be Accepted

Now, when it comes to dua, the Prophet (ﷺ) highlighted four conditions that make dua more likely to be answered, and one major factor that prevents it from being answered. These conditions are:

1. Length of Travel: Being on a journey increases the chances of having your dua accepted. So when you are traveling, take the opportunity to make sincere dua for all your needs and hopes.
2. State of Humility: The Prophet (ﷺ) described the man as disheveled and dusty, emphasizing a state of humility. This does not mean literally being dirty, but rather displaying humbleness and vulnerability in front of Allah. Avoid arrogance and approach Allah with genuine humility.
3. Raising Hands: Raising hands when making dua is a form of displaying need. The Prophet (ﷺ) raised his hands in various ways, depending on the type of dua. When asking for something specific, you may raise your hands palms up, as if receiving. For praising Allah alone, he would sometimes raise just his index finger.
4. Persistence in Asking: Insistently repeating your dua and being persistent shows sincerity. Unlike humans, who tire of being asked, Allah loves to be persistently asked by His servants.

However, one major factor that prevents dua from being accepted is indulgence in haram, especially if it extends into a way of life. If someone constantly consumes what is haram or engages in haram earnings, their dua may not reach the level of being answered. The Prophet’s words, “So how can he be answered?” don’t mean it’s impossible, but the likelihood of acceptance is greatly diminished.

Conclusion: Striving for a Pure Life and Acceptable Deeds

To conclude, the path of tayyib — purity — is essential to having our dua accepted and our deeds valued. Although erasing the love of dunya (worldly attachments) completely is challenging, we should strive to keep our hearts focused on Allah, keep haram out of our lives, and make our supplications with sincerity and purity.

May Allah make us among those whose dua is accepted and who observe what is halal in every aspect of life. May Allah fill our hearts with love and mercy for each other and keep us on the path of righteousness.

Q&A 1. What is the main quality needed to maximize the benefit from Salah?

• Answer: Khushu’ (focus and humility).

2. What does Khushu’ mean, and how does it enhance Salah?

• Answer: Khushu’ means concentration, focus, and humility, which bring a deep sense of presence in Salah, helping one to connect sincerely with Allah.

3. Why is presence of heart important in Salah, and how can one achieve it?

• Answer: Presence of heart allows complete focus on Allah, free from distractions. It can be achieved by making Salah a genuine concern, strengthening faith (Iman), and preparing mentally before prayer.

4. How does one’s Iman (faith) influence Khushu’ in Salah?

• Answer: Stronger Iman naturally enhances focus in Salah, while weaker Iman makes it harder to stay connected and present during prayer.

5. How can understanding the meaning of recited words deepen the experience of Salah?

• Answer: By internalizing the meanings, the worshiper connects more deeply, enhancing sincerity and emotional response, aligning heart and mind with the words of prayer.

6. What are some practical steps to minimize distractions during Salah?

• Answer: Pray in a simple, quiet space free from visual or auditory distractions, set aside worries, and avoid rushing into prayer directly from daily activities.

7. What does the concept of “tayyib” mean, and why is it important in worship?

• Answer: Tayyib means pure; it refers to keeping one’s earnings, consumption, and actions free from haram (forbidden) elements, which strengthens the integrity and acceptance of worship.

8. How does the Prophet Muhammad (ﷺ) describe a person whose dua might not be accepted?

• Answer: A person who indulges in haram in terms of food, drink, clothing, and earnings, making their dua less likely to be accepted.

9. What are four conditions that increase the likelihood of a dua being accepted?

• Answer: (1) Length of travel, (2) humility, (3) raising hands, and (4) persistence in asking.

10. How can worldly attachments affect focus in Salah, and what metaphor illustrates this?

• Answer: Worldly attachments bring internal distractions. The metaphor of the “tree of desires” illustrates how worldly concerns keep returning to distract unless the root cause (love of dunya) is addressed.

11. What does raising one’s hands in dua signify?

• Answer: It signifies dependence and vulnerability before Allah, a sign of sincere asking.

12. Why should one strive for purity in earnings and consumption, especially in relation to Salah and dua?

• Answer: Purity aligns one’s life with Allah’s commands and enhances the acceptance of both Salah and dua by avoiding haram elements that could otherwise invalidate them.

13. What is the symbolic meaning of facing the Qibla in Salah?

• Answer: Facing the Qibla symbolizes turning away from all other directions and focusing solely on Allah.

14. Why is it essential to understand the words of Al-Fatiha in Salah?

• Answer: Al-Fatiha is the core of Salah, and understanding its words helps align heart and mind, enhancing sincerity and focus.

15. What is the impact of performing Salah with only outward compliance but without focus?

• Answer: Outward compliance without focus means missing the essence and transformative power of Salah; true benefit is only gained with sincere, focused prayer.

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Palestinians celebrate agreement paving way to end brutal war.

Gaza ceasefire is closer than ever thanks to resistance steadfastness and intervention by US president-elect.

The people of Gaza need meaningful global action to support reconstruction and ensure accountability.

Too many previous disappointments have already been endured. Another will be torment.

By demonizing the resistance movement, Israel is trying to hide the reality that Palestinians are waging a just struggle.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~22 minutes

Learning Objectives

• Understand the five levels of purification in Islam and their significance for spiritual growth.
• Recognize the importance of salah as the “pillar of the religion” and its central role in strengthening a Muslim’s faith.
• Define khushu’ and explain its essential role in achieving a sincere, focused connection with Allah during prayer.
• Identify historical examples from the lives of the Prophet Muhammad ﷺ and his companions that illustrate deep focus and humility in worship.
• Explain why salah is intended to be a source of comfort and a refuge from worldly concerns.
• Analyze the Prophet Muhammad’s ﷺ guidance on avoiding excessive questioning and the impact of such questions on faith and worship.
• Distinguish between divine commands and prohibitions, understanding the balance in fulfilling Allah’s guidance in worship.
• Explore the concept of presence of heart in prayer and its impact on the quality and meaning of salah.
• Develop strategies to improve focus and humility (khushu’) in daily prayers, enhancing the overall worship experience.
• Reflect on the spiritual dimensions of tahara and salah, aiming to cultivate a more mindful and meaningful practice of Islam.

Class Summary

Introduction: The Spiritual Depth of Salah and Purification

In Islam, tahara (purification) and salah (prayer) are cornerstones of spiritual growth, designed to go beyond physical rituals and develop an inner connection with Allah. The following insights are based on the teachings from Imam Ibn Qudamah’s Mukhtasar Minhajil Qasidin and Imam Ibrahim’s Jami’ Ulum wal-Hikam, offering a deep dive into the spiritual aspects of prayer, humility, and obedience to divine commands.

The Five Levels of Purification

Purification, or tahara, goes beyond cleansing the body. There are five essential levels:

1. Physical Purification: Ensuring cleanliness and removing impurities through wudu’ (ablution) and ghusl (full-body purification).
2. Purification of Deeds: Performing good deeds and avoiding sinful actions.
3. Purification of the Heart: Freeing the heart from ill feelings, animosity, and jealousy.
4. Purification of Thoughts: Focusing on thoughts that are pleasing to Allah.
5. Purification of Essence: Reaching a spiritual state where one sees Allah’s beauty and greatness in everything.

Through these stages, a Muslim not only prepares for worship but also cultivates a pure, mindful approach to life, enhancing their closeness to Allah.

The Excellence of Salah and the Role of Khushu’

Prayer, the pillar of the religion, is not complete without khushu’—humility and focus. When praying, we are called to set aside distractions, be present, and sincerely connect with Allah. Prophet Muhammad ﷺ taught that perfecting the spiritual and physical aspects of prayer (such as wudu’, khushu’, and ruku’) purifies sins and enriches our faith.

This focus is exemplified by the story of Abdullah ibn Az-Zubayr, who prayed with such humility that he remained unmoved even during the most distracting circumstances. His dedication reminds us of the importance of sincere devotion, something achievable for anyone willing to truly focus in their worship.

Salah as a Refuge from Worldly Distractions

Salah is intended to be a break from the concerns of the world, a time to enter a space where we connect solely with Allah. Prophet Muhammad ﷺ would say, “Bring us some comfort with salah, Bilal,” demonstrating that prayer is meant to be a place of peace and tranquility, not just a ritual to complete. Embracing this mindset allows worshippers to experience the full benefit of prayer, reconnecting with Allah and finding solace from worldly stress.

Balancing Commands and Prohibitions

Another critical aspect of Islamic worship is obedience to Allah’s guidance. Prophet Muhammad ﷺ advised his followers to avoid unnecessary questions and focus on following Allah’s commands sincerely. Excessive questioning, he taught, can lead to confusion and division, as seen in earlier communities who questioned their prophets excessively.

The essence of obedience in Islam is to avoid what Allah has forbidden and to do as much of what He commands as we are able. Scholars emphasize that avoiding prohibitions is foundational, yet fulfilling obligations is also key. This balance of divine commands and prohibitions brings stability, allowing Muslims to follow a middle path of deep devotion and respect for Allah’s laws.

Conclusion: Striving for Inner Peace through Salah

Understanding tahara and salah at a deeper level transforms our practice of Islam. When we focus on humility, sincerity, and balance in worship, we unlock the true benefits of our faith. These teachings remind us that salah is not only a ritual but an essential opportunity to detach from worldly concerns, cleanse our hearts, and nurture a profound, peaceful connection with Allah.

Full Transcript

Alhamdulillah, Rabbil Alameen, Sallallahu wa sallam wa baraka to our Prophet Muhammad, alayhi wa sahbihi wa sallam. Tonight, inshallah wa tabaraka wa ta’ala, from the book of Imam Ibn Qudamah, rahmatullahi ta’ala alayhi, Mukhtasar Minhajil Qasidin, we’ll be studying the inner secret of the prayer and discussing the excellence of salah itself. But before we get to that point, inshallah, let’s quickly review what we learned about the inner secrets of tahara. We said when it comes to tahara, there are five categories.

The Five Categories of Purification (Tahara)

We need to master these skills of jama’ah because this is really the essence of purifying yourself, as Allah subhanahu wa ta’ala says. The essence of purifying yourself is to elevate yourself in this dunya until you meet your Lord, subhanahu wa ta’ala, with the purest heart. So let’s begin with that inshallah. So, we said that when it comes to purification, there are five categories of purification.

What are they? Let’s repeat this quickly, inshallah wa ta’ala. What was the first one? Purification of what? Physical purification, which means what? It includes what? It means purifying yourself from filth and najasat and so on, including, of course, tahara meaning wudu and ghusl. The second category of tahara includes purification of what? Of what? Your deeds from sins.

The purification of your deeds means your actions, your hands, your eyes, your ears, all these things—making sure that you don’t do anything except that which is good. Number three is the purification of the heart.

What do you purify your heart from? From ill feelings, ill intentions, animosity, hasad, or anything that occupies the heart with that which is unnecessary and will bring fatigue and exhaustion. Number four, the fourth category, is the purification of what? Of thoughts, right? The purification of your thoughts, so that your mind doesn’t think except what is most pleasing to Allah subhanahu wa ta’ala. Nothing crosses your mind except that which is most pleasing to Allah azza wa jal.

Then the number five, which is the biggest thing, obviously, that’s when a person reaches a certain level of spirituality: the purification of the essence, the self completely. The purification of the essence is when a person reaches a level of spirituality where everything you see, you see the beauty of Allah subhanahu wa ta’ala and His beautiful names and attributes in everything around you.

Even when things go horribly, you see the greatness of Allah azza wa jal and His power over His creation. When things are beautiful, you see the beauty of Allah subhanahu wa ta’ala. Like nowadays, for example, here in Texas, we have this amazing, beautiful heat wave, right? When you start feeling the heat wave, what do you think of, besides Jahannam? You realize the greatness of Allah subhanahu wa ta’ala; you appreciate the shade.

You appreciate the blessing of cold water, the shade in your house, the climate in your room. All these become ni’ma, and you see the greatness of Allah subhanahu wa ta’ala in all His creation.

Moving from Physical to Spiritual Purification

Today, insha’Allah, we’re moving from physical purification to now spiritual purification, which is about salah. We’re reading from page 43, for those who want to follow, insha’Allah wa ta’ala, section one, the excellence of salah. Allah says that prayer is the pillar of the religion and the finest form of obedience.

The Excellence of Salah and Its Role in Faith

Many well-known reports have been narrated about the excellences of prayer. One of the most beautiful traits a praying person should have is humility and submission. Imam Abu Qudamah, when he speaks about salah, went straight to the most important thing for you.

He says it’s obviously the most important pillar of Islam. For you, if you have it, alhamdulillah, the canopy of faith will rest on your salah. The shade of your faith will be on your salah.

If you don’t have that, there’s nothing for your iman to stand on. That’s what he means. That’s why the Prophet ﷺ called salah imad al-din.

This means the beautiful thing about your ibadah—you can fast, give zakah, give charity, and do all the good deeds—but the most important thing that beautifies all your ibadah is salah. The word ghurrah in the Arabic language is the hair bang, which is a sign of beauty.

So, he said that when it comes to ibadah, the most beautiful is actually salah. And if you don’t have it, your salah is still there, but not as beautiful as it should be because salah comes first.

He said that there are many ahadith, well-known ahadith, about the virtue of salah. So, he said, I’m not going to elaborate on that. Why? I’m going to focus on one of the most important things about salah.

The Importance of Khushu’ (Humility and Focus) in Salah

He said, “The most important etiquette of salah is khushu’—to focus, concentrate, and be conscious of your salah and your ibadah.” That’s what he wants you to focus on as the most important part of salah.

So, like how to do the takbeerat al-ihram, what breaks salah, what doesn’t break salah. He said this is not going to be here. These are discussed in books of fiqh.

Here we talk about the spirit of salah, particularly about khushu’. Let’s see what he says about that. So, Uthman radiallahu anhu narrated that the Prophet ﷺ said, “There is no man to whom the time of a prescribed prayer comes, who then takes good care of its ablution, submission, and bowing, but it is an expiation (kafarah) for the sins that preceded it, as long as he does not commit a major sin. This is true at all times.” So, this hadith, the Prophet ﷺ says in this hadith, which is in Sahih Muslim, “Anyone who attends the time for salah, salah al-maktubah,” meaning fard salah, “then perfects three things: wudu’, which is the preparation for salah, khushu’ which is the spiritual aspect of salah, and ruku’ which is the physical aspect of salah,” so three things. Perfect the preparation for salah, the spiritual aspect, and the physical aspect of salah. When you make your ruku’, make it proper; when you make your sujud, make it proper; when you pronounce, pronounce it properly. All these things, in addition to the inner secret of salah itself, which is the focus and the khushu’ in salah.

That will be the expiation of the sins committed before, unless a person commits a kabira—a major sin, which is mentioned in the Qur’an and Sunnah and requires a major tawbah, or has a penalty in the dunya or the akhirah. As for the minor sins (al-sagha’ir or al-lamam), Allah subhanahu wa ta’ala calls them in the Qur’an, “lamam,” which means the minor sins.

These can be expiated by the five daily prayers, wudu’, tahara, and these things. As long as he maintains that every single day, you have the opportunity for all your sins to be forgiven.

It’s like Allah subhanahu wa ta’ala is making salah a furnace for you. Whatever is committed between the salawat, as long as you do it properly, perfecting the preparation, the spiritual aspect, the khushu’, and the physical aspect. These are the three things we need to focus on.

Preparing for Salah and the Lessons from the Companions

So, the question for you and me is: do I know how to prepare for salah properly? Do I know how to make tahara properly? And I’m not just talking about making wudu’. Unfortunately, sometimes it’s really surprising that some adults don’t even know how to use the bathroom properly. So, they don’t even know if there’s najasa on their clothes or not, or if it stays on their hand or not. They don’t even know how to clean themselves properly or not.

So even at that level, we need to know how to prepare for salah. How to pray your salah? Maybe you learned that when you were 15 or 10 years old, long ago from your grandmother. But maybe you never had a proper teacher, a mentor, a sheikh, or an imam to teach you how to do salah properly.

So, I don’t know. Am I doing it properly or not? You need to ask yourself that question. Because even some sahaba who were around the Prophet ﷺ thought they knew how to pray.

Like the man who came to the Prophet ﷺ one time in the majlis and he prayed in the corner of the majlis. When he came to the Prophet ﷺ, the Messenger told him, “Go back there and do your salah, because whatever you did there didn’t count.”

That wasn’t salah, what you did there. And the man went back again to try one more time. And he came back again, and the Prophet ﷺ says, “Go back, do it again.”

The man did it three times. Each time he came to the Prophet ﷺ, the Messenger of Allah sent him back and said, “That was not salah, what you did there.” And then the man said, “Ya Rasulallah, that’s the best I can do, please teach me.”

And the Prophet ﷺ taught him how to make salah. So how do you know you’re making salah properly here? When was the last time you really read a book on salah? Or do you just think it’s a given knowledge that you don’t need to update?

Achieving True Focus in Salah (Khushu’) and the Example of Ibn Az-Zubayr

The khushu’ is again the most important thing here, because you might be able to do it properly.

But am I getting the most benefit from the salah? Because the Prophet ﷺ mentioned in the hadith, “You don’t get reward for your salah more than the part when you’re most conscious.” Like the conscious part of your salah is what counts for you. Everything else, you’re just not there.

So let’s see what he means by that. Keep going. He also narrates that the Prophet ﷺ said, “Whoever performs two units of prayer without the distractions of any worldly thoughts, his past sins are forgiven.”

This hadith is in Bukhari and Muslim and has a story behind it. During his reign as a khalifah, people came to Uthman and asked him how the Prophet ﷺ made wudu’. So they brought him some water. Uthman tilted the cup on his hand, washed his hands three times, and dipped his right hand into the water, making his wudu’.

After completing a perfect, thorough wudu’, he said, “Whoever makes wudu’ like mine, then prays two rak’ahs without distracting himself, Allah subhanahu wa ta’ala will expiate the sins for him.” This is sometimes called the Salah of Tawbah. If someone commits a sin and feels remorse, then make a thorough wudu’ and pray two rak’ahs, asking Allah for forgiveness. Hopefully, Allah will forgive all sins.

When Ibn Az-Zubayr stood up to pray, he was like a piece of wood in his concentration and humility. When he would prostrate, sparrows would lay on his back, taking him for nothing but a wall. Once, when he was praying by the Hijr, a stone from a catapult was flung at him, ripping part of his garment.

Yet he did not turn away from his prayer. Who was Abdullah ibn Az-Zubayr? He was the son of Asma bint Abi Bakr, daughter of Abu Bakr as-Siddiq. His father was Az-Zubayr ibn al-Awam, a first cousin of the Prophet ﷺ from his aunt Sophia.

Abdullah ibn Az-Zubayr became popular in Medina because he was the first born among the Muhajireen in Medina. The Meccans thought the people of Medina would not thrive, but Abdullah ibn Az-Zubayr’s birth was a celebration.

Growing strong and tough, he later became a leader of Islam, recognized even as a khalifa during a period of instability in the Umayyad dynasty.

He was well-known in Mecca for praying in front of the Kaaba with deep focus. One story goes that while praying, a catapult stone nearly hit him, tearing his clothes, but he didn’t flinch.

He was so focused that sometimes birds would think he was a part of the building. His focus was so intense that even during a siege by Al-Hajjaj ibn Yusuf Al-Thaqafi, he stayed absorbed in his salah.

How many of us can reach that level of khushu’? It sounds idealistic, but it’s achievable. Even young sahaba achieved it. If you want to focus, you can achieve this level of ibadah and ta’a.

The Power of Focus and Humility in Salah: Stories of the Tabi’in

Maymun ibn Mihran said, “I never saw Muslim ibn Yasab looking elsewhere in his prayer. Once, a part of the Masjid collapsed, and people outside were frightened. But he was still praying and didn’t look away.”

When he would enter his house, his family would become silent, but when he began praying, they would talk and laugh. Muslim ibn Yasab, a tabi’i known for his worship, prayed in Basra. One day he prayed while a part of the mosque collapsed, but he didn’t even notice until he finished his salah.

When he entered his home, his family would become silent, but when he said “Allahu Akbar,” they resumed their activities, knowing he wouldn’t hear anything.

This is something you can experience, and if you’re blessed to zone out in your salah even once, you’ll always want to go back to it.

The purpose of salah is to take a break from this dunya. Some think it’s just an obligation to check off, but it’s a portal to the beyond.

When you say “Allahu Akbar,” you leave that world completely. There’s no material gain in standing silently, reciting Allah’s words. The gain is spiritual, beyond this world.

Salah as a Refuge from Worldly Distractions

If you want to benefit from your salah, make sure that when you say “Allahu Akbar,” you’re not just doing a duty but reconnecting with Allah.

The Prophet ﷺ, whenever he called Bilal to the iqamah, would say, “Bring us some comfort with salah, Bilal.” Like, we need peace in salah. That’s what it’s meant to be: a break from this world.

One man asked, “Why do you turn yellow during ablution?” He replied, “Do you know before whom I am about to stand?” Imagine when you stand before a worldly authority, how conscious you are of your appearance and behavior.

Now imagine standing before the One who made you, who knows even your thoughts. How much do you need to focus on pleasing Him in that moment?

The Structure of Salah: Arkan, Wajibat, and Sunan

Salah has arkan, or pillars, that must be performed. It has wajibat, obligations in the salah. And it has sunan, the optional acts.

The arkan, such as ruku’ and sujud, if omitted, make the salah invalid. Wajibat, like the middle tashahhud, can be missed by mistake but corrected by sujud as-sahw. The sunan, like raising the hands before ruku’, can be omitted without invalidating the salah.

But we need to discuss ruhul salah, the spirit of salah, which involves intention, sincerity, and khushu’. Because the essence of salah lies in three things:

1. Praising Allah subhanahu wa ta’ala (adhkar),
2. Communicating with Allah (dua),
3. And movement.

If the heart is absent, the purpose of these actions is lost. The intention must be there, or else it’s empty words and movements.

Focusing on the Inner Meaning of Salah

For example, some say they don’t know Arabic, but they can still know the meaning of Fatiha. Even reciting Qul Huwa Allahu Ahad is enough for that spiritual aspect of salah.

If you don’t focus on your ruku’ or sujud, if you don’t pay attention to what you’re saying in those positions, then those movements will be empty of their purpose, and you won’t gain any benefits such as humbleness, humility, peace, and tranquility. You won’t get that if your heart isn’t there.

If intention is taken away from actions, only meaningless movements remain. Allah says in the Qur’an, “Their meat will not reach God, nor will their blood, but what reaches Him is piety from you.” In Surah Al-Hajj, Allah subhanahu wa ta’ala speaks about the sacrifices offered during udhiyah. He says, “Allah is not going to receive the blood, He is not going to receive the meat from you.” There is something beyond the physical act itself.

The spiritual aspect of that offering or sacrifice is compliance with the command of Allah subhanahu wa ta’ala out of taqwa and piety. Similarly, when it comes to sujud and ruku’, these actions don’t benefit Allah subhanahu wa ta’ala. Who benefits? You do.

If you do these acts with the right intention, out of taqwa and piety, that won’t happen unless your heart is present when you perform the ibadah.

Achieving Taqwa through Salah: Heartfelt Presence and Focus

In other words, what carries one to Allah exalted and most high is that which overtakes the heart and makes one abide by the orders given. Therefore, presence of heart is a necessary part of prayer. However, the lawgiver has pardoned absent-mindedness that occurs during the prayer. If one concentrates at the start, he is considered to have concentrated in the remaining parts as well.

The next part of Imam Ibn Qudamah’s discussion will focus on the true meaning of salah, addressing three essential points, which we’ll discuss next week, inshallah.

For now, take away that salah has specific actions tied to it. Think of it as three-fold: you’re making dhikr of Allah subhanahu wa ta’ala, you’re speaking to Allah subhanahu wa ta’ala in your dua and requests, and you’re moving your body in humility, demonstrating compliance with the command of Allah subhanahu wa ta’ala.

All of this falls under the category of taqwa. The essence of salah lies not in the movement alone, but in the presence of heart, achieved through khushu’, focus, and concentration. Your salah is your golden opportunity to leave this world, even if temporarily, and connect with the divine subhanahu wa ta’ala.

What a precious opportunity to be in Allah’s presence, drawing spiritual strength to withstand the hardships of life. Insha’Allah, next week we’ll continue from here, moving on to more teachings from Imam Ibn Qudamah.

Excessive Questioning and Compliance with Divine Commands

Then, from the book of Imam Ibrahim, Jami’ Ulum wal-Hikam, we come to hadith number nine from the collection of Imam An-Nawawi, rahmatullahi ta’ala alayhi. This hadith is narrated by Abu Huraira, who said:

“I heard the Messenger of Allah ﷺ saying, ‘That which I forbid you, avoid it, and that which I command you, do of it that which you are able, for the thing that destroyed those before you was their excessive questioning and their disagreements with their prophets.’”

This hadith is in Bukhari and Muslim.

Understanding the Background of Prohibited Questioning

The purpose of this hadith is to emphasize the most crucial task in your relationship with Allah subhanahu wa ta’ala, which is compliance. When Allah subhanahu wa ta’ala commands something, we should follow it. And when Allah forbids something, we must refrain from it.

Our ibadah and the deen of Allah are not based on democracy or personal choice; it’s a matter of Allah’s command. This is the essence of the hadith.

To understand the background, Imam Ibn Rajab brings an instance when the Prophet ﷺ announced the obligation of Hajj. During this announcement, a man asked, “Is it every year, O Messenger of Allah?” The Prophet ﷺ remained silent, clearly displeased with the question. The man repeated it three times. Finally, the Prophet ﷺ replied, “If I say yes, it would become obligatory, and you would not be able to do it.”

The Prophet ﷺ then advised the people, “Leave me as long as I leave you, for excessive questioning and disagreements destroyed the nations before you.” He explained that Bani Israel brought hardship upon themselves by questioning Musa alayhis salaam about every detail instead of complying.

The Harm in Excessive Questioning

For instance, when they were commanded to slaughter a cow, instead of simply fulfilling the command, they asked for detailed specifications, which complicated the task until they ended up losing significantly.

This type of questioning was prohibited, and an ayah in Surah Al-Ma’idah addresses it: “O you who believe, do not ask about things which, if revealed, would harm you.”

At the Prophet’s ﷺ time, people sometimes asked about matters they did not need to know, potentially bringing hardship upon themselves. One example is when a man asked the Prophet ﷺ about the limits of intimacy with his wife during her period. Another man followed up, questioning how to do the opposite of what the Jews in Medina practiced. The Prophet ﷺ turned red with anger, disliking the question.

Yet, the Prophet ﷺ displayed remarkable mercy. After calming down, he received a gift of milk, and instead of holding a grudge, he called the man who had asked the question, offering him milk as a gesture of forgiveness and compassion.

This shows the Prophet’s ﷺ approach to unnecessary questions—encouraging people to avoid asking without reason. In certain cases, people, especially with personal relationships or family, can worsen situations by over-investigating or asking questions that bring unnecessary turmoil.

The Three Categories of People Regarding Questioning

At times, excessive questioning was almost mockery. For example, some people would come to the Prophet ﷺ with irrelevant questions. Such behavior was discouraged.

In this respect, people are divided into three categories:

1. Among the people of hadith, some close the door to questioning, limiting their knowledge by focusing on literal understanding alone, without the depth of fiqh.
2. Among the scholars of fiqh, some expand so much on hypothetical cases that they get caught up in arguments and debates that divide hearts. They often seek attention and recognition, leading to a distorted view of knowledge.
3. Finally, a balanced approach includes those who focus on understanding the Book of Allah and the authentic Sunnah, blending literal understanding with the essence of the teachings. This middle path combines respect for the text with a commitment to fiqh and is characteristic of scholars like Imam Ahmad.

Balancing Divine Commands with Human Reasoning

For example, hypothetical questions like “If you were praying behind an imam and his head turned into a loaf of bread, should you continue praying or eat him?” might seem absurd. But scholars sometimes used such questions as mental exercises to test students’ reasoning.

However, when we rely on hypotheticals, we can lose the spirit of the Qur’an and Sunnah.

In general, whoever follows the guidance in this hadith will find safety in this world and the next. The danger lies with those who ask questions excessively, like the people of the Book, who questioned and disagreed with their prophets, thereby harming their own faith.

People often act on reasoning alone, which can lead them to contradict Allah’s legislation. By trying to fit human reasoning into divine commandments, they often stray from the Qur’an and Sunnah, creating rulings that serve personal desires rather than divine truth.

Commands vs. Prohibitions: A Question of Priority

So, when the Prophet ﷺ says, “When I forbid you something, avoid it,” he emphasizes avoiding the prohibition, as it requires no additional action. Just avoid it. But when he commands something, we are told, “Do of it what you are able,” because fulfilling the command often requires effort and ability.

Scholars debated what is more important—avoiding prohibitions or fulfilling commandments. Some argued that avoiding prohibitions is more critical because it prevents harm, which is prioritized over individual acts of worship. This is based on the principle that preventing harm is more important than pursuing individual benefit.

Others, like Ibn Taymiyyah and Ibn Qayyim, argue that abandoning commands is worse than committing sins. They cite the example of Iblis, who refused to fulfill Allah’s command to prostrate, while Adam committed a sin by eating from the tree. Allah forgave Adam but punished Iblis.

Both viewpoints have valid arguments. Ultimately, it’s crucial to adhere to both commands and prohibitions out of reverence for Allah subhanahu wa ta’ala, ensuring that personal desire doesn’t overtake the Qur’an and Sunnah.

Conclusion: Maintaining Compliance and Balance

In conclusion, avoiding what Allah has forbidden is paramount. While fulfilling commands is based on ability, avoiding prohibitions does not require action—simply abstaining.

Thus, someone may find abstaining from haram difficult due to strong desires, but it requires restraint and is achievable with effort. On the other hand, fulfilling commands like praying five times daily requires constant action and commitment, which can also be challenging.

This balance between commands and prohibitions brings us back to the importance of sincere compliance with Allah’s guidance in both areas.

Alhamdulillah, that concludes tonight’s session. Insha’Allah, we’ll continue next week.

Q&A Q&A: The Inner Secrets of Purification and Salah in Islam

1. What are the five levels of purification (tahara) in Islam, and what does each level involve?

• Answer:
  • Physical Purification: Cleansing the body through wudu’ and ghusl, and removing impurities.
  • Purification of Deeds: Ensuring actions are free from sin and focused on good.
  • Purification of the Heart: Removing negative emotions, such as jealousy and animosity.
  • Purification of Thoughts: Centering thoughts on things pleasing to Allah.
  • Purification of Essence: Attaining a spiritual state where one sees Allah’s beauty and attributes in all things.

2. Why is salah considered the “pillar of the religion” in Islam?

• Answer: Salah is foundational to a Muslim’s faith; it structures and strengthens their relationship with Allah. Without it, the structure of faith weakens, as it is central to Islamic worship and the most significant way to demonstrate devotion.

3. What is khushu’ and why is it essential in salah?

• Answer: Khushu’ is the state of humility, focus, and presence during prayer. It is essential because it allows the worshipper to sincerely connect with Allah, making the prayer meaningful and spiritually enriching.

4. Describe an example from Islamic history that illustrates deep focus and humility in salah.

• Answer: Abdullah ibn Az-Zubayr was so focused in his prayer that even during a siege and amidst distractions, he remained completely absorbed in his worship. His example shows the profound level of khushu’ possible in salah.

5. What did the Prophet Muhammad ﷺ mean by saying, “Bring us some comfort with salah, Bilal”?

• Answer: This statement emphasizes that salah should be a source of peace and solace, offering relief from worldly concerns and allowing a believer to find comfort in connecting with Allah.

6. What did the Prophet ﷺ warn against in relation to questioning divine commands, and why?

• Answer: The Prophet ﷺ advised against excessive questioning, especially of hypothetical situations, as it can lead to confusion, create unnecessary difficulties, and take focus away from sincere worship.

7. How are Islamic commands and prohibitions balanced in worship?

• Answer: Muslims are instructed to avoid what Allah has forbidden, as it requires no extra effort, and to fulfill what Allah commands to the best of their ability, balancing effort and intention in their worship.

8. How does sincere obedience impact a Muslim’s relationship with Allah?

• Answer: Sincere obedience, by following Allah’s commands and avoiding prohibitions, builds a strong relationship with Allah, rooted in respect, devotion, and inner peace.

9. Why is presence of heart important in salah, and what happens if it is missing?

• Answer: Presence of heart is crucial because it ensures the prayer has true spiritual value. Without it, the actions of prayer become empty and lack the connection needed to truly benefit the worshipper.

10. How can Muslims achieve greater khushu’ in their daily prayers?

• Answer: Muslims can enhance khushu’ by understanding the meanings behind the verses, avoiding distractions, preparing properly, and focusing on the idea that salah is a personal meeting with Allah.

 

The post Study Classical Texts the Traditional Way | Session 14 appeared first on MuslimMatters.org.

Major bank facilitates crimes against humanity.

Genocide has fractured the very foundation of society.

I say to the Muslim woman who feels distressed due to these natural discharges: there is no cause for concern. In fact, the absence of such discharge is what might warrant concern and a visit to a physician.

If you notice any discharge coming out, assume it has exited from the external part of the private area, which is pure and does not invalidate ablution according to the majority of scholars. Do not trouble yourself searching for its source.

If you are certain it has exited from the internal area or the vaginal canal itself, it is still considered pure by the majority opinion.

As for whether it invalidates ablution, if this discharge occurs for most or even half of the time, it does not invalidate ablution according to the Mālikīs; if it occurs for less than half of the time, it does not invalidate ablution according to some of them.

If your discharges are not frequent enough to qualify as ongoing invalidators of ritual purity, you may follow the opinion of the esteemed imam, Ibn Ḥazm, which has been preferred by several verifying contemporary scholars, that it does not invalidate ablution in any case.

Is Vaginal Discharge Pure or Impure?

Vaginal discharge, also called leukorrhea, is made up of both fluid and cells. The vagina sheds discharge throughout the day. Typical discharge helps keep the vagina healthy and clean. By keeping the tissues wet, it protects against infection and irritation. Vaginal discharge might seem different at times. It could be whitish and sticky or clear and watery. These changes usually depend on where you are in your period cycle. It’s common for the amount, color, and consistency all to change.1

From this definition, it is clear that this discharge is a natural, continuous secretion that fluctuates but does not cease. It is not something unique to women of our time, as some might assume.

The reason for addressing this topic is the frequency with which women ask about it and the discomfort felt by those who are pious, as the prevailing view among people is that scholars differ on the impurity of this discharge, with the majority opinion being that it invalidates ablution. Furthermore, since the exiting of this discharge (not merely its secretion) does not persist for the majority of the day, treating it as incontinence (salas) is also not feasible for most women.

This discussion includes:

1. Natural (physiological) discharge versus pathological (disease-related) discharge.
2. Differentiation between discharge that exits and that which remains inside.
3. Distinguishing between discharge from the external, washable part of the vulva and the internal vagina.
4. The ruling on continuous discharge.
5. Discussion on its purity or impurity.
6. Discussion on whether it invalidates ablution or not.

1. Natural vs. Pathological Discharge

In some cases, discharge may increase due to a medical condition, and its color may change. What is commonly referred to as brownish or yellowish discharge, if not connected to menstruation, could fall under this category. However, this discussion focuses specifically on natural, not pathological, discharge.

2. Differentiation Between Discharge That Exits and That Which Remains

Inside our current discussion concerns discharge that exits from the vagina. As for internal discharge, it carries no legal ruling even if considered impure, as it does not necessitate any specific action.

3. Differentiation Between Discharge From the Washable Outer Area of the Vulva and the Inner Vagina

This is also an important distinction and may relieve many women of undue concern. The vulva has an outer part that is washed. The outer discharge, being similar to sweat, is generally not subject to the same rulings as the inner discharge. According to the Shafi’i scholars who consider internal vaginal moisture impure, they state:

“(Vaginal moisture) refers to a whitish fluid between pre-ejaculate and sweat that exits from the internal, unwashed part of the vagina, unlike discharge that exits from the washed area, which is definitively pure.”2

They also add:
“Note that vaginal moisture falls into three categories: definitively pure, which is the discharge that exits from the part that shows when a woman sits on her feet; generally considered pure, which is the discharge that reaches the area where intercourse occurs; and impure, which is beyond this.”3

If a woman is uncertain about the origin of the discharge, it is assumed to be from the nearest area. Her previous state of purity remains certain unless definitively negated, and thus, she is not required to do anything.

The Jordanian Fatwa Department states: “If it exits from the external part of the vulva or if the woman cannot determine its origin, it is considered pure and does not invalidate ablution.”4

4. Ruling on Continuous Invalidators of Ritual Purity

If these secretions are continuous, they are generally treated as incontinence (salas) by most scholars who hold that they invalidate ablution. According to the Maliki school, if the discharge occurs for most of the time or half of it, it does not invalidate ablution. If it occurs for less than that, it also does not invalidate ablution according to their Iraqi scholars.

In Manḥ al-Jalīl, it states: “Ablution is invalidated by incontinence (salas)—whether from urine, pre-ejaculate, semen, post-urinary fluid, feces, gas, or non-menstrual blood—if it exits involuntarily and persists for less than half the time. If it lasts for the whole period, the majority of the time, or half of it, then it does not invalidate ablution, which is the standard Maliki opinion held by scholars in the Maghreb, while Iraqi Malikis hold that it does not invalidate at all. Performing ablution in such cases is recommended if it does not persist for the entire duration.”5

Imam Ibn Taymiyyah supported this view in his later opinions, issuing fatwas that “persistent invalidators, such as prolonged bleeding and urinary incontinence, do not invalidate ablution.”6

5. Ruling on Purity and Impurity of Vaginal Discharge

According to the Hanafi and Hanbali schools, as well as one opinion in the Shafi’i school (which al-Nawawi endorsed), and the Ẓāhirī school, this discharge is considered pure (ṭāhir). In contrast, it is considered impure (najis) in the Maliki and Shafi’i schools and according to one opinion within the Hanbali school.

The strongest evidence for those who consider it impure is found in Ṣaḥīḥayn, where Zayd ibn Khālid asked ʿUthmān ibn ʿAffān: “What do you say about a man who has intercourse with his wife but does not ejaculate?” ʿUthmān replied: “He should perform ablution as he does for prayer and wash his private part.” ʿUthmān said: “I heard this from the Messenger of Allah .” They said, “The two hadiths allowing prayer with ablution alone, without a full ritual bath (ghusl), are abrogated, as previously mentioned in the chapter on what necessitates ghusl. However, the instruction to wash the private part and anything it comes into contact with remains unchanged, which clearly indicates the ruling of impurity regarding vaginal discharge.”7

They also compared it to other excretions from the private parts, concluding that impurity is the default for anything that exits from these areas, with the exception of semen, which is considered pure by some due to specific evidence.

Some said, “The vaginal moisture of a woman is impure due to its mixture with urine and other impurities.”8

Some said, “It is impure because it is a vaginal discharge that does not produce offspring, akin to pre-ejaculate.”9

Some said, “It is impure as it originates from an area of impurity.”10

Those who consider the discharge pure base their opinion on several arguments:

1. The default state is purity; impurity requires clear evidence, and what is not explicitly addressed is within the scope of leniency.
2. They cite a hadith in Ṣaḥīḥayn in which ʿĀʾishah would scrape semen off the Prophet’s clothing before he prayed in it. They argue that “this semen was a result of intercourse (not nocturnal emission, since prophets do not experience it), which would involve contact with vaginal discharge.”11 If the discharge were impure, then both the semen and the woman’s discharge would have been considered impure. Kashf al-Qināʿ states: “Similarly, the vaginal moisture of a woman is pure, as proven by the purity of her semen. If vaginal moisture were ruled impure, then her semen would also be impure.”12
3. They said, “‘(The vaginal discharge) from the area where intercourse occurs is pure, like sweat, saliva, mucus, and phlegm, even if it has a bluish tinge, as well as anything that flows from the mouth during sleep.’”13 This comparison to the pure mucus and phlegm is precise. The Majmūʿ mentions: “Some of our scholars hold that it is pure, just like the other bodily fluids.”14
4. They note that both newborn infants and eggs are considered pure, despite coming into contact with vaginal moisture.15
5. Fifth: In Ṣaḥīḥayn, it is reported that ʿUmar asked the Messenger of Allah , “Can one of us sleep while in a state of major ritual impurity?” The Prophet replied, “Yes, let him, if he wishes, perform ablution, then sleep, until he takes a bath.” The washing of the private part is not mentioned here, and delaying clarification at the time of need is not permissible. If someone argues that avoiding impurity is not required until prayer is due—meaning, if he neglects to wash the private part, it would soil his clothes and bedding—the ablution itself mentioned in the hadith is understood as recommended by the majority of scholars, except for the Ẓāhirīs. As for their argument regarding the obligation to wash the private part based on cases of intercourse without ejaculation (الإكسال ), which was later abrogated, they argue that this specific part of the ruling remains intact. However, this is countered by the fact that after the obligation of a full bath was established, there was no command to hasten to wash anything, including the private part. The Prophet صلى الله عليه وسلم washing it from his body does not establish an obligation, nor does his command to wash it for someone who has ejaculated establish the impurity of vaginal moisture. The necessity for washing may apply regardless of purity or impurity, and it could be argued that what one encounters during intercourse is not exclusively vaginal discharge, but may also include pre-ejaculate released due to arousal.
6. The view that considers it impure places a significant burden and hardship on all women, a difficulty that is not in line with the principles of ease in Islamic law.

In response to the evidence provided by those who argue for impurity, it can be said:

[PC: Patti Black (unsplash)]

The analogy to pre-ejaculate is weak, as pre-ejaculate is associated with sexual arousal, making it an unreliable comparison for ruling on purity.

Those who argue that it is impure because it originates in an impure area are countered by the fact that semen and offspring are not considered impure, and in general, internal bodily fluids are presumed pure, as is the case with phlegm. The womb is not typically regarded as an impure area, even though it may discharge menstrual blood. As Ibn Nujaym noted: “Air exiting from the penis or vagina does not invalidate ablution, as it results from internal movement rather than air exiting from the usual impurity-bearing area. Even if we concede that it is air, it does not come from an area of impurity.”16

As for their analogy and assumption that impurity is the default for anything exiting from the two passages, it is contradicted by the example of semen, and by pebbles exiting from either passage, which are agreed upon to be inherently pure, even if they may become impure by contact with surrounding impurities. This applies when they exit from the urinary or excretory passages, not from the birth canal (vagina).

As for their claim that “vaginal discharge is impure due to mixing with urine and other impurities,”17 This reasoning is flawed, as the vaginal passage is a third pathway, and the urinary opening is separate from the vagina and its opening.

6. Discussion on Whether Vaginal Discharge Invalidates Ablution

The vast majority of scholars hold that vaginal discharge invalidates ablution, regardless of whether it is considered pure or impure. The only dissenting opinion among the major scholars was from Imam Ibn Ḥazm. However, before attempting to support his view, it should be noted that, as far as I know, there is no traceable evidence from any Companion, successor, or any of the four imams to explicitly state that vaginal discharge invalidates ablution. Rather, what has been transmitted from some of the imams are statements regarding its purity or impurity, and from some general statements that could reasonably allow for deriving the position of invalidation from them.

The term “majority of scholars” here refers to later scholars who discussed this issue, though their discussions are also very limited. Therefore, it is unwise for anyone to claim consensus on this matter. If someone were to claim that they do not know of any early dissenters aside from Ibn Ḥazm, this would be more understandable.

While opposing the four schools is indeed a serious matter, if the opinion that vaginal discharge does not invalidate ablution were in opposition to the four schools, as will be discussed here, it is important to note that this view has precedent from a verifying and a most resourceful imam. Additionally, several contemporary scholars have examined his argument and applied it within their own legal schools, so there is no harm in adopting and advocating this view, even if it diverges from one’s own school.

The stronger view is that vaginal discharge does not invalidate ablution, based on the following points:

1. The default ruling is that one’s ablution remains valid until evidence proves otherwise. Ibn Ḥazm stated: “Our basis for not requiring ablution in all these cases is that there is no evidence from the Qur’an, Sunnah, or consensus obligating it, and Allah did not legislate it upon any human or jinn except through one of these sources.”18
2. This discharge is something that commonly affects women, and therefore, would have been more deserving of a clear ruling from the Messenger of Allah than istihāḍah (irregular bleeding). However, no specific ruling has come for it, so it remains under the category of excused matters. It is also inaccurate, according to anyone knowledgeable in medicine, to claim that this is a rare occurrence or that it only affects women of modern times. These secretions are akin to mucus or tears, and the vagina has a physiologic need for them, just as the airways require mucus.
3. We accept the principle of analogical reasoning (qiyās) as valid evidence (contrary to Imam Ibn Ḥazm). However, it would be challenging to find an appropriate analogy. Imām al-Qarāfī stated: “… analogical reasoning in ritual matters is invalid due to the absence of a shared comprehensible effective cause.”19Ibn Ḥazm also stated: “There are varied rulings for what exits from the two passages. Some require ghusl (ritual bath), such as menstrual blood, semen, and post-natal bleeding. Others require only ablution, such as urine, feces, flatulence, and pre-ejaculate, and some do not require anything, such as white post-menstrual discharge. So from where would you draw an analogy, selectively requiring ablution for some but not others based on arbitrary comparisons?” 20Imām Mālik did not consider unusual discharges similar to urine or feces, so he did not view them as invalidating ablution, as the rulings of purity and impurity for him are based on direct evidence, not extended through analogy. A restrained approach to analogical reasoning (qiyās) is a core principle in our Ḥanbalī school in general.
   And, to what should vaginal discharge be compared? To excrement and urine? But there is no strong similarity between these and vaginal discharge, which is a natural, continuous occurrence for women and is considered pure by most scholars. As for making an analogy to flatulence, which is pure yet exits from the anus and invalidates ablution, this ruling is based on explicit scriptural evidence. It would be more fitting to compare vaginal discharge to air exiting from the front rather than from the anus, which the Ḥanafī and Mālikī schools do not consider to invalidate ablution.If vaginal discharge were compared to pebbles or worms exiting from either passage, which invalidate ablution according to the majority (except the Mālikīs and Ẓāhirīs), the response would be that those who adhere to the original case on which analogy is based are not required to accept the analogy. There is disagreement regarding the impurity of worms, and both pebbles and worms become impure by what surrounds them as they exit through the urinary and excretory passages. This is not the case with vaginal discharge, which, by the Creator of all things, follows a third, distinct path.
4. If the analogy to impurities exiting from the two passages is invalid due to its lack of impurity according to the majority, then it should be noted that the Prophet did not say that everything exiting from the two passages invalidates ablution. This is a view specific to the Shāfiʿī and Ḥanbalī schools, and Allah has not bound us to legal regulators (ḍawābiṭ fiqhiyyah) unless supported by evidence. Furthermore, while the female genitalia may be regarded as a single passage, this is incorrect, as the vaginal opening is a third, distinct passage.
5. From general principles, the rule “what is left unaddressed is excused” and the principle “hardship begets ease,” alongside the prevalence of such occurrences and the difficulty in avoiding them, all support that requiring ablution for this discharge would place an undue burden on women. In a fatwā, the eminent scholar Muṣṭafā al-Zarqā commented: “If we say this discharge invalidates ablution, it would mean that a woman’s ablution would never last! This is far from the ease and accommodation that characterizes our Sharīʿah.”

Now we turn to examine the claim of consensus among the four madhāhib on the invalidation of ablution due to vaginal discharge. Here, we do not claim to be presenting the established position within these madhâhib, as it would be too bold to assert non-invalidation within schools like the Shāfiʿī and Ḥanbalī traditions, which hold that anything exiting from the private parts invalidates ablution; rather, our goal is to demonstrate the possibility of deriving a ruling of non-invalidation based on the principles of some of them.

First: The Ḥanafī Position:

I begin by stating that the deriving the ruling of non-invalidation of ablution due to vaginal discharge from the Ḥanafī principles is what is confirmed by the late eminent scholar Shaykh Muṣṭafā al-Zarqāʾ (may Allah have mercy on him). Before allowing the meticulous scholar to present his argument, it is important to note that in the Ḥanafī school, the cause for ablution invalidation is impurity. In al-Baḥr al-Rāʾiq it is stated:
“The cause for invalidation is impurity, conditioned by exiting, and this is affirmed by the apparent meaning of the hadith: ‘What breaks the purity?’ He replied, ‘That which exits from the two passages.’ Thus, the cause is impurity, and its exit is the secondary cause. Attributing the ruling to the primary cause is preferable to attributing it to the secondary cause.”21

Imām Ibn Nujaym further clarifies this point: “… In al-Badāʾiʿ, it is explained that worms invalidate ablution due to their impurity, as they originate from impurity. Al-Isbijābī mentions two approaches regarding this: one is what we stated, and the other is that the impurity is what adheres to it, which al-Zaylaʿī favored. This explanation applies to pebbles for certain and does not contradict the ruling of air exiting from the urethra or vaginal opening, which, according to the sound opinion, does not invalidate ablution because such occurrence results from muscle contraction, not actual air exiting. And even if it were actual air, it is not expelled from an impure area, and thus the air does not invalidate ablution.”22

Once this is understood, the meaning of Shaykh al-Zarqāʾ’s words becomes clear:
“I have often been asked about this issue in the past, and I used to explain verbally to both men and women that this viscous discharge, which exits a woman under normal circumstances (not in cases of illness) and is referred to as ṭuhr by people, is not impure according to Sharia and does not invalidate a woman’s ablution, as the jurists have explained. Some questioners are surprised by this answer because they imagine otherwise, so I reassure them… It is as if anything that offers ease, tolerance, or removal of difficulty in the context of natural life is viewed by some as strange, as though the meaning of Shariah is only fulfilled through hardship and difficulty. Yet this noble, graceful Shariah is fundamentally based on ease and alleviating hardship.

Recently, I received a written question from someone who was not satisfied with my answer and demanded textual evidence! For this reason, I am now presenting the following references as an answer to this question:

In al-Durr al-Mukhtār, under the section on ablution invalidators, it states, ‘Ablution is invalidated by the exit of any impure substance.’ In the section on ritual bathing, on page 112 of the first Bulaqiyah edition, it says, ‘It will be discussed later that vaginal discharge is pure according to him,’ meaning Imām Abū Ḥanīfa (may Allah be pleased with him), as opposed to his two companions. Ibn ʿĀbidīn explains in the commentary here that the point of disagreement between Abū Ḥanīfa and his two companions concerns the discharge that comes from the inner vagina that does not require washing when in a state of janābah (major ritual impurity). As for external discharge, it is agreed upon as being pure, like the moisture in the mouth, nose, and sweat.”23

The Mālikī Position:

Shaykh Muḥammad al-Ḥasan al-Daddu has ruled that the correct opinion regarding vaginal discharge is that it does not invalidate ablution. In his fatwa, he states: “It does not invalidate ablution, and if a woman experiences arousal during intimate caressing, the preferred opinion is that this does not invalidate her ablution at all unless she feels ejaculation. If she feels it, then ghusl (full ritual bath) is required, and ablution alone would not suffice. However, if she does not feel ejaculation, the mere vaginal moisture is comparable to other bodily fluids within the body, and its ruling is akin to other internal bodily fluids according to the most accurate opinion.”24

Although he did not provide an explicit derivation of this ruling according to the Mālikī school or otherwise in his brief fatwa, this noble school is the most aligned with this view. Imām Mālik (may Allah have mercy on him) did not draw analogies from uncommon bodily discharge to feces and urine; thus, such discharges do not invalidate ablution, as the ruling on purity and impurity for him is ritualistic (taʿabbudī) and is not subject to broad analogical reasoning. Additionally, ongoing discharges, according to Mālikī jurisprudence, do not invalidate ablution.

However, the Mālikīs do hold vaginal discharge to be impure. Could this stance, at least for some scholars, be due to a misunderstanding of the reality of these discharges? Their reasoning that “vaginal moisture is impure due to its mixture with urine and other impurities”25 is not a valid argument, since the urinary tract is distinct from the genital tract.

Similarly, al-Zād mentions:
“Ablution is invalidated by anything exiting from a passage.”26

This is a stronger statement as it specifies all passages, though the intent was likely not to imply three distinct passages. Both schools generally mention two passages. An even stronger indication of this in our Ḥanbalī school can be found in Masāʾil al-Imām Aḥmad, as narrated by his son Abū al-Faḍl Ṣāliḥ: “He was asked about a woman from whom air exits vaginally, to which he replied: ‘Anything that exits from the two passages requires ablution.’”27

I will not attempt to derive a ruling of non-invalidation of ablution within these two noble schools here, yet mujtahid jurists within these schools may consider doing so, given the current understanding of anatomical and functional differences between the vaginal canal (birth passage) and the urinary and excretory passages. It is possible to uphold the principle of invalidation for all exiting substances while excluding the birth passage.

Legal maxims and principles in jurisprudence generally accommodate exceptions readily, and many scholars consider them predominant principles, not universal. Sound legal theory holds that they are universal yet open to exception, not out of whim but in the presence of a strong counterargument, and the distinctions between vaginal discharge and other substances exiting the urinary and excretory passages are numerous and significant.

Conclusion

In conclusion, I say to the Muslim woman who feels discomfort due to these natural discharges: there is no cause for concern. In fact, the absence of such discharges is what might warrant concern and a visit to a physician. If you notice any discharge, assume it has exited from the external part of the private area, which is pure and does not invalidate ablution according to the majority of scholars. Do not trouble yourself searching for its source.

If you are certain it has exited from the internal area or the vaginal canal, it is still considered pure by the majority opinion. If this discharge occurs for most or even half of the time, it does not invalidate ablution according to the Mālikīs; if it occurs for less than half of the time, it does not invalidate ablution according to the Iraqis among them. If your discharges are not frequent enough to qualify as continuous invalidators, you may follow the opinion of the esteemed imam Ibn Ḥazm, which has been preferred by some contemporary scholars, that it does not invalidate ablution in any case.

And may blessings be upon Muhammad , and all praise is due to Allah , Lord of all the worlds.

 

Related:

Quandary of Female Vaginal Discharge: Pure or Impure?

1    “Vaginal Discharge.” Mayo Clinic, April 25, 2023, https://www.mayoclinic.org/symptoms/vaginal-discharge/basics/definition/sym-20050825.2    Tuḥfat al-Muḥtāj fī Sharḥ al-Minhāj with marginal notes by al-Shirwānī and al-ʿAbbādī, vol. 1, p. 300, by Aḥmad ibn Muḥammad ibn ʿAlī ibn Ḥajar al-Haytamī (d. 974 AH). Published by al-Maktabah al-Tijārīyah al-Kubrā, Cairo, under Muṣṭafā Muḥammad, no edition number, 1357 AH / 1983 CE.3    Tuḥfat al-Ḥabīb ʿalā Sharḥ al-Khaṭīb = Ḥāshiyat al-Bujayramī ʿalā al-Khaṭīb, vol. 1, p. 108, by Sulaymān ibn Muḥammad ibn ʿUmar al-Bujayramī al-Miṣrī al-Shāfiʿī (d. 1221 AH). Published by Dār al-Fikr, no edition number, 1415 AH / 1995 CE.4    Jordanian Ifta’ Department. “Exemption for Vaginal Discharges in Cases of Hardship.” Jordanian General Ifta’ Department Website. Published 2024. https://www.aliftaa.jo/fatwa/2024/العفو -عن -الإفرازات -المهبلية – في -حالة – المشقة5    Minḥ al-Jalīl Sharḥ Mukhtaṣar Khalīl, vol. 1, p. 108, by Muḥammad ʿAlīsh. Published by Dār al-Fikr, Beirut, 1st ed., 1404 AH / 1984 CE.6    Al-Fatāwā al-Kubrā by Taqī al-Dīn Abū al-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm Ibn Taymiyyah al-Ḥarrānī al-Ḥanbalī al-Dimashqī (d. 728 AH), vol. 5, p. 306. Published by Dār al-Kutub al-ʿIlmiyyah, 1st ed., 1408 AH / 1987 CE.7    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 570, by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.8    Al-Tawḍīḥ fī Sharḥ Mukhtaṣar Ibn al-Ḥājib, vol. 1, p. 174, by Khalīl ibn Isḥāq al-Mālikī al-Miṣrī (d. 776 AH), edited by Dr. Aḥmad ibn ʿAbd al-Karīm Najīb. Published by Markaz Najībawayh li-l-Makhṭūṭāt wa-Khidmat al-Turāth, 1st ed., 1429 AH / 2008 CE.9    Al-Kāfī fī Fiqh al-Imām Aḥmad, vol. 1, p. 156, by Abū Muḥammad Muwaffaq al-Dīn ʿAbd Allāh ibn Aḥmad Ibn Qudāmah al-Maqdisī (d. 620 AH). Published by Dār al-Kutub al-ʿIlmiyyah, 1st ed., 1414 AH / 1994 CE.10    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 570, by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.11    Al-Kāfī fī Fiqh al-Imām Aḥmad, vol. 1, p. 156, by Abū Muḥammad Muwaffaq al-Dīn ʿAbd Allāh ibn Aḥmad Ibn Qudāmah al-Maqdisī (d. 620 AH). Published by Dār al-Kutub al-ʿIlmiyyah, 1st ed., 1414 AH / 1994 CE.12    Kashshāf al-Qināʿ ʿan al-Iqnāʿ, vol. 1, p. 459 (Ministry of Justice ed.), by Manṣūr ibn Yūnus al-Bahūtī al-Ḥanbalī (d. 1051 AH). Verified and documented by a specialized committee at the Ministry of Justice. Published by the Ministry of Justice in the Kingdom of Saudi Arabia, 1st ed., 1421 AH / 2000 CE.13    Al-Rawḍ al-Murbiʿ Sharḥ Zād al-Mustaqniʿ – al-Muʾayyad and al-Risālah ed., p. 52, by Manṣūr ibn Yūnus al-Bahūtī. Published by Dār al-Muʾayyad, Riyadh, and Muʾassasat al-Risālah, Beirut, 1st ed., 1417 AH / 1996 CE.14    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 570 (al-Munīriyyah ed.), by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.15    Al-Majmūʿ Sharḥ al-Muhadhdhab, vol. 2, p. 556, by Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Published by Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwī, Cairo, 1344–1347 AH.16    Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq, vol. 1, p. 31, by Zayn al-Dīn ibn Ibrāhīm ibn Muḥammad, known as Ibn Nujaym al-Miṣrī (d. 970 AH). Appended with “Takmilat al-Baḥr al-Rāʾiq” by Muḥammad ibn Ḥusayn ibn ʿAlī al-Ṭūrī al-Ḥanafī al-Qādirī, and marginal notes Minḥat al-Khāliq by Ibn ʿĀbidīn. Second edition.17    Al-Tawḍīḥ fī Sharḥ Mukhtaṣar Ibn al-Ḥājib, vol. 1, p. 174, by Khalīl ibn Isḥāq al-Mālikī al-Miṣrī (d. 776 AH), edited by Dr. Aḥmad ibn ʿAbd al-Karīm Najīb. Published by Markaz Najībawayh li-l-Makhṭūṭāt wa-Khidmat al-Turāth, 1st ed., 1429 AH / 2008 CE.18    Al-Muḥallā bi-l-Āthār, vol. 1, p. 235, by Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd Ibn Ḥazm al-Andalusī [al-Ẓāhirī, d. 456 AH]. Edited by Dr. ʿAbd al-Ghaffār Sulaymān al-Bandārī. Published by Dār al-Fikr, Beirut.19    Al-Dhakhīrah, vol. 1, p. 236, by Abū al-ʿAbbās Shihāb al-Dīn Aḥmad ibn Idrīs al-Qarāfī (d. 684 AH). Published by Dār al-Gharb al-Islāmī, Beirut, 1st ed., 1994 CE.20    Al-Muḥallā bi-l-Āthār, vol. 1, p. 240, by Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd Ibn Ḥazm al-Andalusī [al-Ẓāhirī, d. 456 AH]. Edited by Dr. ʿAbd al-Ghaffār Sulaymān al-Bandārī. Published by Dār al-Fikr, Beirut.21    Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq, vol. 1, p. 31, by Zayn al-Dīn ibn Ibrāhīm ibn Muḥammad, known as Ibn Nujaym al-Miṣrī (d. 970 AH). Appended with “Takmilat al-Baḥr al-Rāʾiq” by Muḥammad ibn Ḥusayn ibn ʿAlī al-Ṭūrī al-Ḥanafī al-Qādirī, and marginal notes Minḥat al-Khāliq by Ibn ʿĀbidīn. Second edition.22    Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq, vol. 1, p. 31, by Zayn al-Dīn ibn Ibrāhīm ibn Muḥammad, known as Ibn Nujaym al-Miṣrī (d. 970 AH). Appended with “Takmilat al-Baḥr al-Rāʾiq” by Muḥammad ibn Ḥusayn ibn ʿAlī al-Ṭūrī al-Ḥanafī al-Qādirī, and marginal notes Minḥat al-Khāliq by Ibn ʿĀbidīn. Second edition.23    Fatāwā by al-Zarqāʾ, vol. 24, p. 1. Source: Jāmiʿ al-Kutub al-Islāmiyyah.24    Duroos by Shaykh Muḥammad al-Ḥasan al-Daddū al-Shanqīṭī, 12:28 (Shāmila numbering). Source: Audio lessons transcribed by IslamWeb. Available at: http://www.islamweb.net.25    Al-Tawḍīḥ fī Sharḥ Mukhtaṣar Ibn al-Ḥājib, vol. 1, p. 174, by Khalīl ibn Isḥāq al-Mālikī al-Miṣrī (d. 776 AH), edited by Dr. Aḥmad ibn ʿAbd al-Karīm Najīb. Published by Markaz Najībawayh li-l-Makhṭūṭāt wa-Khidmat al-Turāth, 1st ed., 1429 AH / 2008 CE.26    Zād al-Mustaqniʿ fī Ikhtiṣār al-Muqniʿ, p. 31 (ʿAskār edition), by Mūsā ibn Aḥmad al-Ḥajjāwī al-Maqdisī, then al-Ṣāliḥī, Sharaf al-Dīn, Abū al-Najà (d. 968 AH), edited by ʿAbd al-Raḥmān ibn ʿAlī ibn Muḥammad al-ʿAskār. Published by Dār al-Waṭan li-l-Nashr, Riyadh.27    Masāʾil al-Imām Aḥmad ibn Ḥanbal – Riwāyat Ibn Abī al-Faḍl Ṣāliḥ, vol. 3, p. 197 (Delhi, India: al-Dār al-ʿIlmiyyah, 1st ed., 1408 AH / 1988 CE).

The post The Fiqh Of Vaginal Discharge: Pure or Impure? appeared first on MuslimMatters.org.

In a world of alternative facts, Elon Musk acts as the high priest of disinformation. The world’s richest man has exploited his platform, X, to embark on a vitriolic anti-Islam tirade with real-world consequences. It is unfathomable that he believes his incendiary messages are based on reasoned evidence and intellectual rigor. But truth and integrity are expendable commodities in this new world of democratized lies. Musk appeals to a radicalized Western population experiencing the repeated shocks of a flailing empire.

Let me start by saying the heinous crimes undertaken by deplorable men across towns and cities, mainly in the north of England, must be condemned in the strongest terms. Not only did they cause unspeakable harm to their victims, but they also stained the communities from which they came and gave ammunition to a far-right intent on besmirching Muslims and Islam. Their actions have nothing to do with the faith to which they may have been born; rape, alcohol, drugs, and violence – are all abhorrent actions to which Islam gave the labels ‘munkar’ (evil) and ‘fahisha’ (indecency). These horrific reports, subsequent prosecutions, and the Jay Inquiry findings in 2022 were met with absolute horror by the vast majority of Muslims and the immeasurable harm caused by those with Muslim names.

But Musk’s cynical attempt this past week to resuscitate this story and the virulence of this attack has been jaw-dropping. Basic facts have been embellished and misconstrued to give the false impression that Pakistani Muslims make up 84% of child rapists in the UK, despite the Pakistani community totaling just 2%. This figure had been previously debunked; it came from the discredited Quilliam Foundation, whose ‘partisan’ report was denounced by academic Ella Cockbain as ‘shoddy pseudoscience’, lacking the basic integrity of research. Yet its presence in the public domain has given the statistic a life of its own, and Musk lent it credibility by publicizing it. In reality, according to the Centre of Expertise on Child Sexual Abuse, British Pakistanis account for 2% of child abuse defendants. Incidentally, the white population makes up 83% of England and Wales and accounts for 88% of those accused of child abuse – all broadly in line with the ethnic makeup of the country.

Professor Alexis Jay, who presided over a seven-year-long public Inquiry, pointed out in her 2022 report that the disparity with which this crime is recorded by police forces across the UK “makes it impossible to know whether any particular ethnic group is over-represented as perpetrators of child sexual exploitation by networks.” She went further in a recent Radio 4 Today Programme interview, stating child abuse was not limited to any one group in society.

Musk’s claims, mostly made through trigger-happy reposts of questionable persons, suggest there was a reticence to deal with the horrors of these gangs because law enforcement would be labeled racist or Islamophobic, which Telegraph columnist Allison Pearson brands the “malevolent myth of multiculturalism”. It’s open season for Muslims. Sections of the political and media class have been salivating at the unrestrained assault Musk’s intervention affords them.

Musk implies that the Labour Party remained silent in the heartlands of Rotherham, Bradford, Telford, and elsewhere because they depended on the ‘Muslim block vote’. One would conclude the opposite if anyone followed the recent general election campaign. Labour could not care less about Muslim votes, predominantly in its safe seats. For sure, there has been a horrid block vote, but its importance has been overplayed – Gaza continues to show the indifference Labour has shown to its Muslim constituents.

The failed Conservative Party leadership contender Robert Jenerick, who on some days makes Nigel Farage look like a woolly liberal, opines, “We have seen millions of people enter the UK in recent years, and some of them have backward, frankly medieval attitudes to women”. This is not merely a dog whistle – Jenerick is using a bullhorn. Muslims are culturally uncivilized, a kind of language that has in the past justified imperialism and military intervention. It’s the same civilizational superiority that makes it perfectly acceptable to positively sit back when tens of thousands are massacred in Gaza. Another variety of Gallant’s ‘human animals’.

Jenerick’s party leader, Kemi Bedinoch, in the Conservative Party leadership race to the bottom, said, ‘all cultures are not equally valid’ and that ‘Western values’ are superior to others. At Prime Minister’s Questions this past week, she derided the All-Party Parliamentary Group’s definition of Islamophobia, claiming incorrectly that calling out the identity of grooming gangs would come under its classification of Islamophobia. Forgetting to mention that the APPG definition, albeit flawed, was the product of a collaborative effort by cross-party parliamentarians, including her own. But in a world of social media sound bites, her reference to Muslim, Pakistani, rape gangs, and Islam would be sufficient to earn plaudits from Musk.

Undergirding this media and political frenzy are the fundamental tensions that pervade Western societies, as summed up by the obnoxious Telegraph columnist Allison Pearson: “a self-loathing Western world which sees merit in every culture but its own.” The West has lost its way. According to this narrative, its ‘decline’—stagnated economies, lower living standards, failed wars, broken politics, and an epidemic of sadness and discontentment—can be attributed to its cultural impotence.

In this emasculated world, the sexually licentious barbarian, a common trope of old deployed against Muslims to justify conquest, has been resuscitated by resurgent white nativists. It’s a comfort blanket of an explanation to rationalize this crumbling Western order.

Andrew Tate, who loves to appeal to any passing profitable opportunity, has found another bandwagon to ride, “third-world migrants” that come to Europe, in Tate’s words, “would import high testosterone men” who could act as “fearsome predators” in an “emasculated West”. The language mirrors The Great Replacement Theory, which positions migration as a liberal plot to consolidate a project to dilute white civilization.

Musk, reeling from the backlash he recently received from the American nativist right when he called for an increase in high-skilled legal immigration and reform of H-1B visas, felt it necessary to over-compensate by unleashing his crusade. His language played to the Trump base by mirroring their talking points. The consequence is to make a particular kind of prejudice against Muslims an acceptable discourse. This past week in the UK, the so-called Overton window has tilted toward the racist Tommy Robinson, who has now earned a Nelson Mandela-like status in some quarters. The consequence is a frenzied, politicized, hate-driven public debate that further pushes Muslim voices away from the public square.

Decline is an ugly affair. And the decline of this empire, however slow and terminal, is leading to ruptures that require the othering of Muslims to give elites space to continue an economic and military order that feeds a few at the expense of the many.

 

[This article was first published here and has been reposted with the author’s permission]

 

Related:

– The Terminal Hypocrisy Of A Crumbling West And The Dawning Of A New Age for Muslims

– It’s Not Andrew Tate’s Conversion, It’s Some Muslim Men’s Reactions

 

The post The Elon Musk Anti-Islam Crusade appeared first on MuslimMatters.org.

Lucy Lowe, a 16-year-old girl murdered in 2000 by an abusive older boyfriend and pimp in Telford

The past week or so we’ve seen the incoming American presidency flex its muscles by threatening countries hitherto thought to be their allies, with Donald Trump proposing the annexation of Greenland, a country that is a self-governing territory of NATO member Denmark, and Elon Musk shooting off his mouth about the British political system which he clearly knows nothing about; he tells us that Reform will form the next government, while also telling that party that Nigel Farage is not the leader he wants (if it is to have millions of pounds of his money) because he refuses to entertain the football hooligan “Tommy Robinson”. Musk has also called for the ‘liberation’ of this country from its ‘tyrannical’ government, while both Reform and Tory politicians have taken the opportunity to reopen the issue of the “grooming gangs”, groups of mostly Pakistani criminals who lured young teenage girls, mostly from poor white families in provincial towns, with sweets, drinks, rides in fast cars and promises of love and then raped them, and allowed their friends to do the same. The agenda of Reform and other ‘populist’ Right politicians here has been to portray these men not just as the criminal scum they are, and as most people including most Pakistanis and most Muslims consider them to be, but as typical Pakistanis, acting out of prejudices that all Pakistanis and most Muslims share.

To answer some of Musk’s claims first: we have a political system here, a democratic process, which is the focus of much criticism but we have elections and indeed we had one last July. It was widely discussed on his ‘X’ social media platform (i.e. Twitter) so I’m sure he heard about it. Reform gained five MPs from nothing. Labour won a parliamentary majority and the majority of the popular vote went to progressive parties, including Labour, the Liberal Democrats, the Greens and the Scottish and Welsh nationalists. Reform and the Tories, combined, lost. Farage’s parties have never gained as much as 15% of the popular vote, not least because Farage is a one-trick pony who diverts every discussion onto immigration. As in most democratic countries, we have elections every few years. In the US’s case, it’s four; in ours, it’s usually five. As for our system being ‘tyrannical’, our system has benefits the US’s does not, chiefly that outside Scotland and Wales, there is one law for everyone and laws do not change when you go from town to town and there are fewer opportunities than in the US for people to make a living telling others what to do. We do have local councils, of course, but they are circumscribed in what they can do; they cannot make laws as such, only administrative decisions. They don’t tell people what they can and can’t grow in their own backyard, for example, and we do not have “homeowners’ associations” doing the same. The US’s constitution has a poor history of supporting ordinary people’s rights and freedoms; it defends the right of those with power and wealth to use them, and the judges Republicans have recently stacked the Supreme Court with have heightened that tendency.

Musk also fails to understand why Nigel Farage did not want to allow “Tommy Robinson” anywhere near his party, let alone have influence over it. The answer is that Robinson is a thug with a substantial criminal record, and a history of self-serving, counterproductive publicity stunts which on one occasion nearly caused the collapse of an actual trial of a grooming gang. His fans, including some in the “Reform” party, portray him as a political prisoner; he is in prison currently because of having been held in contempt for persistently repeating disproven claims about a child, putting the child and his family in danger. Political parties need to be respectable to get votes from people who are not thugs and have a modicum of intelligence and education; allowing “Tommy Robinson” in would have the opposite effect.

Musk’s claims have resulted in the “grooming gang” issue exploding out of nowhere this week; there has not been a new case nor any other reason why it should be in the news. There was actually an inquiry into various kinds of sexual abuse ten years ago; its findings were not acted upon by the former government, which now accuses Labour of complicity, while populists claim it was not good enough because it did not treat the Pakistani gang angle as some sort of issue unto itself nor reach the racist conclusion they wanted. We now have Reform MPs with a private school education and a background in finance posing as champions of the working class, yet they rarely if ever use that phrase without putting ‘white’ in front. They weren’t doing so when Thatcher was destroying the industries that fed those communities forty years ago; Rupert Lowe and Nigel Farage were both adults during the miners’ and steelworkers’ strikes of the 1980s. Were they on the picket lines? Of course not; Farage, after leaving Dulwich College in 1982, was in a cushy job trading metals for Drexel Burnham Lambert, while Rupert Lowe was working with his buddy Nick Leeson at Barings Bank. The only connection they have with the working class is a fondness for pitting some working-class people against others by exploiting resentment and prejudice.

Rupert Lowe last week stood up in the Commons and put a litany of loaded questions (which he said had also been submitted in writing) to the government, among them demands that any relatives of members of the gangs who he presumed were complicit because they knew should also be deported. Obviously he’s a banker, not a lawyer, but in this country you cannot presume guilt by association; you have to prove that someone knew or was complicit beyond reasonable doubt, and besides, mandatory reporting for professionals — not ordinary people — was proposed in Alexis Jay’s report ten years ago, and not delivered. He demanded that visas for Pakistanis and aid to Pakistan be paused until the government there agrees to accept the deportees; the fact is that the gangs were formed here, largely by people born here, whose parents or grandparents (not all of whom are still alive) were innocent of any such wrongdoing when they left Pakistan, that many of the original migrants from Pakistan were Pakistani for fewer than 20 years between independence (at which point they may have only just moved to Pakistan from elsewhere in former British India) and moving to the UK (indeed, many never relinquished their British citizenship), so their connection to Pakistan is tenuous, and that British aid to Pakistan is largely aimed at assisting minority communities, including Christians. As demonstrated in the case of Shamima Begum, a theoretical and unclaimed right to nationality of any country is not the same as actual nationality, something British politicians are well aware of.

These people also respond with contempt to any mention of racism in regard to their sudden ‘concern’ for rape victims. Well, if you are only interested in this issue when the perpetrators appear to be Pakistanis, or as a pretext to shout about “mass immigration”, it’s reasonable to presume that your motive is racism. Abuse of all sorts has been exposed in a variety of settings, including institutional, from time to time over many years and the same people now frothing about “Pakistani gangs raping our white working-class girls” were nowhere to be seen or heard when previous cases of organised abuse were uncovered. Their demand that we withdraw from the European Convention on Human Rights will make some of these abuses more difficult to escape, because those rights safeguard everyone’s right to a family life, to dignity, to freedom, which includes the disabled people, the children and others most likely to find themselves institutionalised. They accuse Pakistanis of looking down on “our girls” and allege that the police and social services failed to act “because they feared being called racist”; any member of any visible minority who has had dealings with the police will know how absurd this claim is, while those who supported the victims will tell you that police and other professionals harboured the same views and believed the same myths as the offenders, and were liable to blame victims and their families.

The members of the grooming gangs, or rape gangs, whatever we call them, were criminals. Many of them had prior criminal records and were involved in other criminal activities at the same time as they carried out their sexual exploitation. They are not the only organised crime outfits to also abuse and exploit women and girls; the difference with some of the others is that the exploitation is inter-racial rather than intra-racial (i.e. of girls and women of their own background). Statistics on sexual crime show that in fact Asian men’s representation among sexual offenders is proportional to their share of the general population, if not lower (bear in mind that sexual assault generally is underreported); it is not sexual abuse per se but this particular modus operandi that is peculiar to them. While some of them may have appeared respectable, all of their activities are contrary to Islamic law on numerous levels. It’s against Islam to deceive people (such as by posing as a lover or friend to ensnare someone in order to harm them), to separate a child from their family without reason, to supply or traffic alcohol, to supply or traffic any other narcotic for recreational use, to kidnap or assault anyone, to have sex or sexual contact outside marriage, to rape anyone, to organise the rape of anyone. These are all crimes, and criminals and criminal gangs exist in a variety of communities, some of which abide by religious laws that explicitly or implicitly forbid such behaviour. It does not make the whole community guilty, nor does it put any onus on the other members of that community to somehow prove their opposition.

Finally, one of the most odious of those making political capital of the grooming gang situation is the academic turned demagogue Matthew Goodwin. In his speech to the Reform party conference posted as a video on Twitter, he claimed that the British people had had “a new religion” shoved down their throats whereby people were required to accept that the majority was bad and the minority good, but that “this time it’s a little different; it’s the Pakistani Muslim minority that has been abusing the majority”, offering examples of three young girls who were killed by men linked to such gangs, including Lucy Lowe (pictured above) whose older ‘boyfriend’, although he behaved in similar ways, was not part of a gang, and Charlene Downs whose two abusers, although from Muslim backgrounds, were not Pakistanis. So this is open racism, the stereotyping of a whole community according to a small number of its worst members and lumping in all Muslims with Pakistanis, being delivered at Reform’s conference, without interruption from party officials and applauded by his audience. As for why the murder of Stephen Lawrence in the UK and George Floyd in the US got more press coverage, it is because the police who killed George Floyd and failed to bring Steven Lawrence’s murderers to justice for decades or ever are paid for by the public to protect all of us. It was demonstrations by the Black community that brought these issues to public consciousness; are they supposed to sit quietly because their long-standing oppression is less important than the abuse of white girls in other parts of the country, or the world?

So no, it’s not racist to be concerned, outraged even, about the existence of gangs grooming and sexually abusing girls. However, if you are only interested in the matter when the girls are your colour and the perpetrators not, and you talk in a way that suggests that this is all there is to the matter when it is not, when you conflate a crime with one specific modus operandi in order to incriminate and foment hostility to the ethnic group associated with it, and you refer to white women and girls but nobody else as “our girls”, that suggests that your motive is racism rather than any sincere concern for victims of sexual abuse.

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No safe place in Gaza, just one desperate flight after another.