hikmah

hikmah
.CO.UK
ISSUE 3 / FREE
JUMADA UKHRA 1434 / MAY 2013
By the students of Imam Zakariya Academy under the guidance of Mufti Shah Sadruddin
Online version available at: hikmah.co.uk
Miswak:
Nature’s Toothbrush
By Dr Suheil Patel (6th Year student)
‘The use of Miswak brings cleanliness
of the mouth and the pleasure of
Allah c’ (Bukhari).
The Miswak, a twig from the Peelo tree,
has been the Sunnah (practice) of all
the Ambiyaa p. For centuries, Miswak
was known to be affective against tooth
decay and gum disease, yet scientific
research has only recently validated this
age-old tradition. In fact, as more research is carried out into its miraculous
properties, oral health researchers are
identifying many more benefits of using
the Miswak and maintaining healthy
teeth and gums. In this article, I aim
to present some contemporary research
into the benefits of Miswak and maintaining good oral health in general.
It has been shown that only a couple
of minutes after tooth brushing, decay
causing bacteria firmly adhere to the
tooth surface. If these bacteria are allowed to remain for 3 hours or more,
the initial tooth decay damage will begin
and even more harmful bacteria will attach to the tooth surface. These bacteria
then attack the tiny blood vessels on
the gum and make them susceptible to
bleeding. They can only be removed
by effective brushing with abrasive
fibres, such as Miswak or even a toothbrush. However, unlike brushing with
a standard toothbrush, the Miswak has
been found to inhibit this initial bacterial growth and retard the build-up of
plaque, helping to improve oral health
and freshen breath; thus providing dual
benefit by acting as an anti-microbial
and retardant.
Studies on Miswak
In 1986, the World Health Organisation (WHO) recommended the use of
Miswak, concluding that Miswak is “as
effective as tooth-brushing for reducing
plaque and gingivitis (early gum disease), and that the antimicrob-ial effect
of S. persica is beneficial for prevention
and treatment of periodontal disease.”
(Swedish Dental Journal; 2004). Further, a Scientific study (2003) which
compared the use of Miswak with ordinary toothbrushes found results to be
in clear favour of the users of Miswak,
provided they had been given proper
instruction in how to brush using it. It
is here that we can glimpse the beauty of
the Sunnah of our beloved prophet
Muhammad g of using the Miswak at
every opportunity. We also get a scope
of the wisdom behind beautiful narrations extolling the Miswak’s virtues such
as: “Make a regular practice of Miswak
for verily it is the purification for the
mouth and a means of the pleasure of
the Lord” (Bukhari).
It is quite unfortunate that we Muslims
who should be leading by example, in
fact have some of the worst oral hygiene
indices in the country; a matter of great
emba-rrassment and shame. The NHS
has recently been working on a project
to help the Asian community (with
particular attention to the Pakistani and
Bangladeshi communities) to improve
oral health. How can we Muslims invite
others to this beneficial Sunnah when
we in fact neglect oral health? There
are serious implications of neglecting
oral health. Leading researchers have
identified 2 major lines of enquiry currently being analysed. These include the
harmful effects of neglecting oral health
on heart disease. Harmful decay causing bacteria also damage the heart and
lead to general ill health. Research has
also shown poor oral health leading to
premature births and difficult pregnancies in women.
Did you know there are more bacteria in
your mouth than the number of people
in the world!!! Even more astounding
is the fact that minerals in Miswak are
effective against every single harmful one of these!!! In light of the above
discussion I would like to highlight a
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few points. The first is that the research
illustrates two themes: 1, the importance
of oral health and 2, the clear physical
benefits of using Miswak- also recognised by the medical world. As Muslims
who claim to follow the teachings of
the Qur’an and the way of Muhammad
g, these two facts should already be
well known to us. It is hoped that the
few benefits outlined above will encourage more of us to utilise the Miswak,
but I would like to make one further
point. As Muslims we should see the
physical benefits of Miswak as secondary and should be prepared to use the
Miswak out of the love of our prophet
g. It should be enough for us to use the
Miswak that the Messenger himself used
it and instructed us to use it.
Our primary goal for using the Miswak
should be to attain the pleasure of Allah
c by following the teachings of His
Messenger g.The physical benefits are
an example of the abundant wisdom
behind this practice which would be unknown to the common individual. What
is more compelling about the Miswak
is the spiritual benefit to be attained in
the hereafter. The reward of salah offered
after one has used a Miswak is 70 times
superior to the salah offered without it.
(Musnad Ahmad).
We must make a sincere effort to implement this beautiful Sunnah into our
lives and benefit not only from tremendous rewards but also excellent general
health. The Miswak should become one
of our necessities remaining with us
wherever we go. It should be kept alongside a toothbrush in the bathroom so it
can be used when brushing teeth, before
going to bed etc. A small Miswak should
also be kept in one’s pocket/bag so that
it can be used when performing wudhu
at university, work, and outdoors. A
little effort with the right intention can
reap huge rewards.
The Book on Our Shelves
By Naeem Hussain (2nd Year Student)
Has it come to a point where Muslims
are inevitably falling into a ditch of
woeful ignorance in regards to the Book
which sits comfortably in its nicely
sewn cover on our lofty shelves? Our
community is becoming exponentially
ignorant to the hidden gems in this
Book. We claim and believe that there is
nothing like it, for over 1400 hundred
years it hasn’t been changed and no one
can change it. Yet at the same time we
remain hidden from the points which
make the Qur’an unique. The question
then follows is; what are these gems?
Many of us are aware of the miracles
of the Holy Qur’an, and are familiar
with various works which highlight how
the Qur’an contains knowledge being
proven by Science now. However, was
it the miracles of science which captivated the tongues and minds of the 7th
century Arabs? Obviously not! Why was
it, that the eloquent Arabs of that time,
who would pride themselves upon the
ability to recite poetry at will, and would
even hold competitions to decide the
best amongst them in language, could
find no response to the beauty of the
Qur’an. Experts of their time, such as
Utba ibn Rabi’a, famed for his ability to
manipulate the Arabic language to bolster his ideas, was left dumbfounded by
the poetic nature of a single verse of the
Qur’an, to such an extent that he had to
admit defeat and accept this was not the
word of a man.
The message which was recited unto
him was no ordinary message, rather
a message from a source with no fault,
absolute perfection and whose words,
structured and chosen in such a manner
rendering hearts to melt, eyes to weep,
and foreheads to submit. It was delivered
to him in the same tongue which he had
mastered yet the words overcame him.
How the Qur’an delivers its message to
mankind are the very gems which are
the cause of its inimitability, the cause
of a revolution which was the most
paramount in history and is an area
which is lost to most of us. Its literary
form shamed the masters of Arabic and
is a subject which needs to be revived so
we can view and understand the Qur’an
from an angle which we’re not used to
seeing.
Book’ (only in one instance is the phrase
“this Book” used). So when Allah c uses
the word ‘Book’, He c puts it further
away because he says ‘THAT Book’ and
when He says Qur’an he puts it near because He says ‘THIS Qur’an’. Why then
has Allah c made such a distinction?
“If We had sent down this Qur’an
upon a mountain” (Surah Al Hashr)
The word Book, ‘al-kitaab’, comes from
the word to write and ‘al-kitaab’ is something which is written or documented.
Was the Qur’an already written in its
complete form during the process of its
revelation? Yes, the entire Qur’an was
already written in the Preserved Tablet.
And this Preserved Tablet is with Allah
c, so the actual book is far. Hence the
most appropriate word to use in this
instance is THAT Book.
“That Book, there is no doubt in it, is
a guide to those who guard (against
evil)” (Surah Al Baqarah)
Another reason for using the phrase
‘THAT BOOK’, is that the association of the word ‘THIS’ with the word
‘Book’ may be taken to mean that the
Book is from this planet. To negate the
possibility of this incorrect view, Allah
c has used the phrase ‘THAT BOOK’
so as to make clear that the origin of the
Qur’an is from Allah c.
As for the word Qur’an, one of its root
meanings is ‘to recite’ and as the recitation of the Qur’an takes place on the
earth, it is more appropriate to say THIS
Qur’an, indicating it being close.
One aspect which makes the Qur’an a
literary marvel is the choice of words
used by Allah c. Consider the following
highlighted portions of these verses.
The meaning of ‘dhalika’ is ‘that’ and the
meaning of ‘hadha’ is ‘this’. The phrase
‘this book’ clearly indicates the book
being closer than the phrase ‘that book’.
So when we want to describe an object
which is far we say ‘that’ or ’dhalika’ and
for something which is close we say ‘this’
or ‘hadha’. What we find in the Qur’an
is, on multiple instances, the phrase
“this Qur’an” is used and “That book” is
used, never “that Qur’an” and rarely ‘this
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This is only one example as to how Allah
communicates with the people and the
intricacy in which he delivers the manual
for leading our lives. It is therefore no
surprise why non Muslim scholars of the
Qur’an, those who do not believe in its
message, yet after studying the miraculous nature of the words and the cohesive sentence structure are compelled to
say: “As tangible signs, Qur’anic verses are
expressive of an inexhaustible truth; they
signify meaning layered with meaning,
light upon light, miracle after miracle.”
May Allah c give us the ability to attach
ourselves with the Qur’an, and realise
the truly miraculous nature of its verses.
Aameen
The tongue is a
potent gift from Allah c,
through which we enter into
the fold of Islam and can also
leave the fold of Islam. So powerful can be the influence of the tongue
that the result of its movement can bear
consequences for the rest of the body.
The Qur’an provides us with excellent
guidance on how to utilise the tongue in
a good manner, and I would like to share
some of these advices with you.
Allah c tells us in the Quran, in Surah
Qaaf (v18): ‘Not a single word is uttered by one but there is a watcher
near him, ready (to record)’. This verse
is extremely clear and teaches us to take
guard against our tongues, for every
word of ours is written down.
Consider this example. If a person
today gets into trouble with the law and
is arrested by police, he will be told:
‘anything you say may be held against
you’. Then, if he is asked to answer
regarding his crime he may remain silent
or respond by asking for a lawyer. He
will ensure that he controls his tongue to
refrain from landing any form of penalty
or prison sentence. One will go to great
lengths to avoid this punishment. Do we
then fail to control our speech fearless of
being penalised in the court of Allah on
the day of reckoning; a penalty that can
drag one into the hell fire for eternity?
Allah c advises us to make our speech
upright, full of dignity, truthfulness and
justice; He c says in Suratul Ahzaab
(v70-71): ‘O you who believe, fear
Allah, and speak in straightforward
words. (If you do so) Allah will correct
your deeds for your benefit, and forgive
your sins for you.’
Again these beautiful verses could not be
clearer in their command of speaking the
embodiment of purity and
honour and her voice should
reflect this.
clear truth; the result of which is the
acceptance of our deeds and forgiveness
of sins.
With regards to lying, so much has been
written about this evil trait that a whole
publication can be made on it. Among
the major sins, lying is one which Allah c has prohibited many a time in
the Qur’an. Allah c also writes about
those whose speech is contrary to their
actions in Surah Saff (v2-3): ‘O you who
believe, why do you say what you do
not do? Most Hateful it is to Allah that
you say what you do not do.’ There is
a stern warning here against those who
engage in hypocrisy, therefore our words
must personify our actions. May Allah
c protect us from such sins, ameen.
Another key lesson on speaking is in
Surah Kahf (v23-24): ‘And never say
about anything, “I will do this tomorrow,” Unless (you say - ‘if) Allah wills.’
We learn here that a Muslim’s speech
should also be an expression of his dependence on the creator. Truly nothing
in this world occurs without the will of
Allah c therefore when intending an
action, small or big, say insha‘Allah.
For our beloved sisters in Islam, Allah c
tells them not to beautify their voices in
the presence of strange men.
Allah c says in Suratul Ahzab
(v32): ‘So, do not be too soft in your
speech, lest someone having disease in
his heart should develop fancies (about
you); and do speak with appropriate
words.’ Our sisters are to take a central
lesson from here. Be polite but at the
same time do not utter words that are
provocative. A Muslim woman is the
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Allah c also teaches us the etiquettes of
conversing with our parents. In Suratul
Isra’ (v23) Allah c says: ‘Your Lord
has decreed that you worship none but
Him, and do good to parents. If any
one of them or both of them reach old
age, do not say to them: uff (a word
or expression of anger or contempt).’
How beautiful are the teachings of
Islam. When parent’s command their
children for something, there should
be no sign of disobedience at all, not in
their actions and neither in their tone of
voice. Further in this verse Allah c says:
“Walaa Tanhar-humaa”- ‘and do not
scold them.’ Don’t be repulsive, quick to
answer back or shout at them as this can
have major repercussions and remember that Allah c has brought you into
existence through them. And this verse
is completed with: “Waqul-lahumaa
Qawlan Kareemaa”- ‘and address
them with respectful words.’ May Allah
c grant us the ability to respect and
serve our parents in accordance with the
teachings of the Qur’an.
In conclusion, we have seen in this brief
discourse that the tongue is a doubleedged sword. It has the ability to incur
sin but it also has the ability to increase
a person’s reward. To earn this reward
one must train and control the tongue.
We must speak less and contemplate
before we speak. Speak only the truth,
with politeness and wisdom. I leave you
with the following statement of Allah c
in Surah Ibrahim (v27): ‘Allah keeps the
believers firm with the stable word in
the worldly life and in the Hereafter.’
Speak the truth and Allah c guarantees
that he will inspire you with the most
valuable statement at the time of death:
Laa ilaha illallah Muhammadur
Rasulullah
Sunnah Page
Blessed Features
The Messenger of Allah g was very
handsome as has been reported by many
of his companions. Below are some
narrations of his noble features:
Its is related from Jaabir ibn Abdullah
h that he said: “I once saw Rasulullah
g on the night of a full moon. On
that night he wore red clothing. At
times I looked at the full moon and at
times (I looked) at Rasulullah (saw).
Ultimately, I came to the conclusion
that Rasulullah g was more handsome,
beautiful and radiant than the full
moon.” (Tirmidhi)
Ibn Abbas h says: The blessed teeth of
the Messenger of Allah g were a bit
wide. They were (nicely) spaced and
not closely stuck together . Whenever
the Messenger of Allah g spoke, a light
emitting from his blessed teeth could be
seen.”
Blessed Possessions
Despite being the greatest, finest and
most beloved of all creation, The prophet
g lived a life of uppermost simplicity.
Ummul Mu-mineen, Umm Salamah i
relates: “Of all the clothing, Rasulullah
g preferred wearing the Thobe the
most” (Tirmidhi)
Bayjuri has written that Sayyiduna
Rasulullah g had only one thobe. It is
also reported from ‘Aayeshah i that:
asked him whether it was forbidden to
eat garlic.’ He said ‘No, but I dislike to
eat it because of it’s smell.’ Abu Ayoob
said to him: ‘I dislike what you dislike’.
“Rasulullah g only possessed one lower (Ahmad, Muslim and Tirmidhi).
garment, thobe, sheet, or any other
clothing. He g did not have a pair of
Some Sunan of our Beloved g
any of these”.
Before commencing to eat Rasulullah g
Likes and Dislikes
used to recite ‘Bismillah’ (Bukhari)
The prophet g liked to eat many types
of food, one of which was gourd. This
can be seen in a hadith where Anas Bin
Malik h states that a tailor invited the
Prophet g to meals. He prepared the
barley bread and meat with gourd. The
Prophet g very affectionately ate the
pieces of gourd from the curry. (Bukhari,
Muslim).
Kaab ibn Mailk h narrates:
When the prophet would eat a dish he
would eat the gourd before meat. As well
as being the sunnah method this is the
best way to help digest the food; eating
the vegetables before the meat.
The food which the prophet did not like
to eat are those which has a foul smell, in
particular; garlic. Abu Ayoob Al-Ansari
h reports: ‘When the prophet was
given some food, he would eat of it and
send me what is left. Once he sent me
a dish and I realised that he did not
eat of it because it contained garlic. I
May Allah gives us the ability to become
a true follower of his beloved Messenger
g and remain steadfast upon his Sunan.
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Rasoolullah (saw) licked his fingers
thrice (after eating) (Muslim)
Abu Juhayfah h narrates that
Rasoolullah g said: “I do not lean and
eat” (Shamaail Tirmidhi)
Aameen
Covering the Head
By Zeeshan Ahmed (6th Year Student)
T
The Sunan (practices) of the
Prophet g are divided into two;
Sunan al-Huda and Sunan alZawaa’id. Sunan al-Huda are those acts
legislated by the Prophet g i.e. Adhaan,
Iqaamah etc. This type is also known
as Sunan al-Ibaadah. As for Sunan alZawaa’id, they are the personal likes and
habits of the Messenger of Allah i.e.
the way he would dress etc. This type is
also known as Sunan al-Aadiyah. (For
more detail and other types see Radd
al-Muhtar 1/103).
Imam al-Tahawi mentioned the same
narration in Sharh Ma’ani al-Aathaar
(1170) and also explains how the
Hanafis have understood this Hadith.
These narrations show that different
styles were worn when covering the
head and there are various methods of
covering reported in other Ahadith.
A point of note is that no authentic
Hadith has been narrated from the
“(Covering the head) has been acted
upon from the beginning of Islam until
today. And no one has seen, in any
time or place, individuals making a
row (in Salah) bareheaded.”
Shaykh al-Albani (d.1420 AH), after
mentioning that uncovering the head
was not from the habit of the early
Muslims (Tamaam al-Minnah fi Ta’leeq
ala Fiqh al-Sunnah 1/164) said:
With the above basic definition in
mind, we must consider which category
covering of the head comes under and
what its significance is.
Before we begin, we must clarify that it
was the practice of the Prophet g, his
companions and the early Muslims to
cover the head. It is recorded in Saheeh
Muslim (1358), from Jabir Ibn Abdullah
h:
“The Prophet g entered on the day
of the conquest of Makkah, wearing a
black turban’’.
Imam al-Bukhari reports from Hasan
al-Basri (under the chapter of prostrating
upon clothes at the time of extreme
heat)
“The people (companions) used to
prostrate upon their turbans and
hats.’’
We also find that the Prophet g and his
companions would wear hooded clothes.
It is authentically reported in Abu
Dawud (728) from Wa’il Ibn Hujr h:
“I saw the Prophet g when he would
begin Salah; he would raise his hands
level with his ears. Then I came to them
and saw them raising their hands up
till their chests in the beginning of
Salah. They were wearing Baraanis
(hooded clothes)’’.
Prophet g in which he has commanded
for the covering of the head (mentioned
by Sheikh Yunus in his book Alyawaaqeet al-ghaliyah 1/373). Rather
what we find are narrations wherein the
Prophet g and the early Muslims would
simply cover their heads. Therefore,
covering of the head falls under the
category of Sunan al-Aadiyah. And the
ruling of this type of Sunnah is that
there will be no sin if it is left out, but it
will carry a reward if practiced with the
intention of impersonating the
Prophet g.
However, the issue of covering the head
is not as simple as that, because it was
an action practiced by Muslims from
all centuries. The great Hanafi scholar
Imam Zahid al-Kawthari (d.1371 AH)
mentions (Maqaalaat al-Kawthari p136):
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Rather this (uncovering the head) is
an unknown custom which has seeped
into many Muslim countries. (This
happened) when the disbelievers entered
the Muslim countries and brought with
them their corrupt customs, and the
Muslims blindly followed them therein.
Both Imam Zahid al-Kawthari and
Shaykh al-Albani have considered
covering the head as a Mustahabb
(encouraged) action, specifically in Salah.
They have produced various evidences,
amongst them being that uncovering
the head is imitating the way Christians
worship. And we should make utmost
effort to distinguish from their religious
practices. (See Imam Zahid al-Kawthari
in Maqaalat al-Kawthari p136 and
Shaykh al-Albani in Asl Sifatu Salati alNabi 1/166). They also sought evidence
from the narration of Ibn Umar (Sunan
al-Kubra of Imam al-Bayhaqi no. 3272)
“Allah is more entitled that He c be
adorned for (in Salah)’’. Therefore one
should cover the head when praying, as
it is seen as an adornment for a Muslim.
(Maqalaat al-Kawthari p165)
This is supported by many scholars from
various schools of thought. For example,
many Hanafi texts have said:
“Praying Salah bareheaded is disliked,
if done out of laziness’’ (Maraqi al-Falah
sharh Nur al-Idhaah 1/131)
It has also been mentioned in various
Fiqh texts that it is Mustahab to wear a
head. And if the society doesn’t see any
harm in it, then there would be no harm.
One of the scholars who held this stance
was the great Maliki scholar, Imam alShatibi (d.790 AH). He mentioned in his
magnum opus ‘’al-Muwaffaqaat’’ (2/489),
giving an example of those things which
can change by the dictates of culture:
“here are those things which change in
societal customs from good to abhorrent
and vice versa. An example (for that) is
uncovering the head. Indeed it changes
according to the places at their period.
So it would be, for the upright men,
abhorrent in the Eastern lands and it
example (if he is) a musician, dancer,
he eats in the market places or he walks
bareheaded in a place where uncovering
one’s head is not the custom…’’
According to the above, uncovering the
head will only be considered as a defect
if it is done in a place where it is seen as
such. Other later scholars who have taken
this view are Shaykh Mustafa al-Zarqa
(d.1420 AH), Shaykh Ibn Uthaymeen
(d.1421 AH, see Sharh al-Mumti’ ala
Zaad al-Mustaqni’ 6/109).
Although the above views mentioned
may sound contradictory, there is a
common ground which can be achieved.
Covering the head without a doubt was
practiced by the Prophet g and the early
Muslims and this is a fact which no one
disagrees with. With that in mind, Imam
al-Bukhari narrates in his Saheeh (2902)
a Hadith in which Anas ibn Malik h
saw the Prophet g eating gourd, to
which Anas ibn Malik h said:
“I have continued to love gourd since
that day’’
turban at the time of Salah. (‘’al-Binayah
Sharh al-Hidayah’’ of al-Ayni 2/447 a
Hanafi text, al-Mughni of Ibn Qudamah
1/417 a Hanbali text, ‘’al-Majmu’’ of
Imam al-Nawawi 3/172 a Shafi’ee text)
This shows that many scholars have
considered covering the head an
encouraged action.
Other scholars have looked at the issue
differently. They also agree that the
Prophet g and the companions covered
their heads, but they have regarded that
as a cultural dress, rather than an Islamic
garment. They say therefore, as covering
of the head is not something commanded
by Allah or the Prophet g, its ruling
depends on the society where Muslims
reside. If (like in the early Muslim
communities) uncovering the head is
seen as something inappropriate, then it
would be inappropriate to uncover the
would not be abhorrent in the Western
lands. So the Shari’ee (Islamic) ruling
will change according to that. Thus it
would be for the people in the East, a
defect in his uprightness and it would
not be a defect for the people of the
West.’’
Imam al-Shatibi is giving a general
principle in his day, between the Western
and Eastern lands. This doesn’t mean it is
strictly the case today, but it is clear that
he only saw virtue in the hat (in and of
itself ) when the customs deem it as such.
Similarly, the famous Shafi’ee jurist,
Imam al-Shayrazi (d.476 AH) indicated
to this (al-Muhadhab fi fiqh al-Shafi’ee
3/438)
“The witness of a man who is not
upright, will not be accepted; for
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Eating gourd was a personal like of the
Prophet g and Anas ibn Malik, out of
love and zealousness, wanted to follow
the Prophet g even in those things
which fall under Sunan al-Aadiyah.
Due to this, scholars have mentioned
if someone was to follow one of these
Sunan because of his love and zealousness
to imitate the Prophet g, then he would
be rewarded (see ’’The Principles and
Codes of Law in the Hanafi Fiqh’’ by
Maulana Ashraf Ali Thanwi p126 and
more specifically to the topic ‘’Sharh
Zaad al-Mustaqni’’’ of Shaykh alShanqeeti 14/34).
To conclude, despite scholars holding
various views, we as Muslims should
make it our aim to impersonate the
Prophet g as much as possible whether
the actions come under Sunan al-Aadiyah
or Sunan al-Huda (obviously giving
more importance to the latter). This was
the way the companions followed the
Prophet g and we should try to adopt
this way.
Allahu A’lam
Palestine & Political Empowerment
By Zakir Umar (5th Year Student)
Recent events in Gaza
Death. Terror. Destruction. One of the
most traumatic recent events for many
people around the globe to witness was
the barbaric act of terrorism by the
state of Israel, who under ‘Operation
Pillar of Cloud’, rained down bombs
on the defenceless population of Gaza.
According to the UN Office for the
Coordination of Humanitarian Affairs,
the Israeli attack murdered 103 civilians,
injured 1,399 and destroyed or severely damaged 450 homes. In addition,
causing huge destruction to the Gazan
infrastructure, from the obliteration
of hospitals, UN shelters, schools and
Masajid to water, electricity and sewage
networks. Costing the Gazan economy
at least $1.2 billion – a population, 80%
of who, were already receiving humanitarian assistance prior to the attack.
In case you think this was collateral
damage, consider a statement in the Jerusalem Post by Gilad Sharon (major in
the Israeli Defense Forces (IDF) reserves
and son of the war criminal, Ariel Sharon) who encouraged the IDF soldiers
to “flatten all of Gaza”. Israel’s Deputy
Prime Minister, Eli Yishai also publicly
urged the IDF soldiers to “…blow Gaza
back to the Middle Ages...”. Even after the
attack, Deputy Foreign Minister, Danny
Ayalon unashamedly on radio remarked
that the Gazans “deserved it”. There are
plenty more examples of such statements
too, from many Israeli politicians and
military personnel, past and present. But
of course, Israel was merely “defending”
its citizens against Palestinian rockets (!)
Rockets that had actually only cost the
lives of 23 Israelis between June 2004
and Israel’s brutal bombardment from
14 to 21 November 2012. In fact, for a
whole year before the attack by Israel,
not even one Israeli had died from a
Palestinian rocket.
Typically though, much of the media
portrayed Israel as only reacting to Palestinian fire, echoing the likes of Obama
who proclaimed that the US was “fully
supportive of Israel’s right to defend itself ”.
Yet, it is Israel who, since 2006, still
controls Gaza’s airspace, territorial waters
and border crossings (with the exception
of the land border with Egypt). Resulting in squashing 1.7 million Palestinians
into just 140 square miles, one of the
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most crowded places on earth. Described
once by even David Cameron as an
“open-air prison”, and a siege considered
illegal by many international lawyers,
including the International Committee
of the Red Cross. At one stage, Israel
even stopped coriander, ginger, nutmeg
and newspapers amongst many other
things coming into the Strip, aimed at
only humiliating the Gazan population. In 2006, Dov Weissglass, former
chief of staff to Israeli PM Ariel Sharon
confessed, “The idea is to put the Palestinians on a diet, but not to make them die of
hunger.” In 2008, Israeli defense officials
in charge of food supplies to Gaza went
as far as “to calculate how many calories
would be needed to avert a humanitarian
disaster in the impoverished Palestinian
territory...”
This has had many devastating effects
on the population, for example around
10% of children in Gaza have had their
growth stunted due to malnutrition,
and the World Health Organisation
reported six months before the attack
of this possibly only getting worse. Also
before Israel’s brutal assault, according
to award-winning Palestinian psychiatrist Dr Eyad El-Sarraj, already one in
every five Gazan children under the age
of 5 suffered from Post Traumatic Stress
Disorder (PTSD). At the time of Israel’s
assault, recent unemployment figures
in Gaza were at 28% and stood at 58%
amongst 20-24 year olds. The UN also
reported around the time that 80% of
Gazan households relied upon some
sort of financial assistance whilst 39% of
the people lived below the poverty line.
Even in the previous offensive on Gaza
by Israel in December 2008, labelled
‘Operation Cast Lead’, Israel used the
banned chemical agent White Phosphorous on the civilian population, massacring 762 Palestinian innocents including more than 300 children, compared
to only three Israelis. So really, is it Israel
that had the right to defend itself or the
Palestinians?
Moreover, ultimately, it is 78% of historic
Palestinian land that was stolen for the
creation of Israel in 1948 through ethnically cleansing 530 Palestinian villages.
Known as The Nakba, the Zionists
butchered thousands of Palestinians and
made 75% of the population flee, turning around 750,00 Palestinians homeless.
Till this very day, the Palestinians are
still being denied of their basic human
right to return to their rightfully owned
homes, in accordance with Article 13
of the Universal Declaration of Human
Rights as well as UN resolution 194. In
1967, 350,000 more Palestinians became
refugees when Israel occupied further
land in the West Bank, Gaza Strip, Egypt,
Lebanon and Syria as well as East Jerusalem, which includes Masjid Al-Aqsa.
Even today, Israel not only ignores UN
resolution 242 which calls upon Israel
to withdraw from these territories it has
occupied since 1967, but Israel actually
continues to build more settlements. The
truth is, there are more than 4.5 million
Palestinian refugees around the world
who have lost their homes and jobs due
to Israel’s continued occupation.
Yet, the above doesn’t even amount to a
snippet of the oppression the Palestinians
continue to face daily. Hence, the dire
need to properly educate ourselves on the
issue so that we can stand up for their
rights. Furthermore, Palestine is considered holy in Islam, and at the epicentre
of its sanctity stands Masjid Al-Aqsa
where the Prophet g visited on his night
journey to the heavens in order to lead
all the previous Prophets p in prayer.
This is a Masjid the Quran mentions by
name, “Glorious is He Who made his
servant travel by night from Al-Masjidul-Haram to Al-Masjid-ul-Aqsa whose
environs We have blessed…” [17:1].
Political Empowerment
Unfortunately, despite our deep Islamic
ties with Palestine and its people, there is
very little organised institutional effort to
educate and empower Muslims in light of
Islamic teaching to get politically active
in order to help the Palestinians and support Muslims who are suffering in other
countries, as well as the UK. For exam-
ple, the Babar Ahmed campaign only
managed to receive less than 150,000
signatures against his extradition to the
US, even though there are 2.7 million
Muslims in Britain; yet the Prophet g
said, “Feed the hungry, visit the sick,
and free the prisoner”.
Indeed, there are numerous Muslim
organisations with a political motive; but
the question is, why do these organisations struggle so much to make Muslims
politically engage in the same way many
Muslims pray, fast, perform Hajj and
grow a beard? It seems ‘piety’ has been socially constructed to ideologically include
many things, but not political action.
Moreover, politics is often on a macro
level actively opposed or it is relegated to
a status where everything else is considered much more important and virtuous.
This structure can be the only explanation why many Muslims often stubbornly
defend their right to remain politically
supine, to the extent their agency is often
underpinned by a theological minefield
for anyone who tries to convince them
otherwise. On the contrary, many commonly labelled ‘non-practising Muslims’
as well as non-Muslims are much more
receptive in doing something politically
constructive, simply as an instinctive act
of humanity in trying to defend people who are suffering from the greatest
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crimes on earth. So what an absurd
delusion it is for some to assume that this
great religion, which has been revealed
as the religion of mercy, wants you to
do nothing about people being killed,
imprisoned, tortured and humiliated on
a daily basis! It only reminds one of the
verse, “...Thus they are deceived in their
faith by what they themselves used to
invent.” [3:24].
However, the Quran and Ahadeeth could
not be clearer about the pinnacle role of
humanity and compassion which Islam
advocates as well as the assertive command of justice our faith demands. In
one such verse, which truly demonstrates
Islam’s higher moral force, Allah announces, “…and whoever saves the life
of a person is as if he has saved the life
of the whole of humankind.” [5:32].
In one of the most profound teachings of
empathy, the Prophet g also states, “The
Believers, in their mutual love, mercy
and compassion, are like one body: if
one organ complained, the rest of the
body develops a fever.” [Bukhari].
In another narration, the Prophet g
informs us, “None of you truly believes
until he loves for his brother what he
loves for himself.” [Bukhari & Muslim];
and in a Hadeeth which thorns itself as
an antithesis to a politically passive ideol-
ogy, the Prophet g warns, “If people
see an oppressor and don’t prevent him,
then it is very likely that Allah will
include all of them in the punishment.”
[Sunan Tirmidhi & Sunan Abu Dawud].
And as a further trembling warning, the
Prophet g said, “If a believer is being
humiliated in front of an individual,
and he despite having the capability of
preventing this humiliation, abstains
from doing so, Allah will humiliate
him (on the day of resurrection) in the
presence of all the creation.” [Jam alFawa’id, 2/51].
Hence, leading contemporary scholars
from around the world have highlighted
that a Muslim would be at sin for failing to vote or participate in a particular
form of political action in order to stop
an open oppression and transgression
despite having the capability to do so.
In fact, politics has a very big impact on
Muslims and the whole society in many
ways, to the extent government policies
that determine what our children are
taught at school have a direct effect on
their Imaan. This is why politics serves as
a foundation to preserve all aspects of our
Deen, even our right to be Muslim in the
UK. Shaykhul-Islam Ibn Taymiyya writes
in Al-Siyasa Al-Shariah about political engagement, that it is “…the most
important obligation of Islam, without
it, Islam will perish.”
Shah Waliullah states, “If the Muslims
discard the political affairs then their
opponents will be more powerful and
stronger, and Muslims will become disgraced and poor.” [Izalatul Khafaa’]. Yet
ironically, one of the most common excuses certain Muslims use to not engage
in politics is their claim to be ‘focusing
on the basics of Islam’!
So, what can we do to help? Well, we
need to use the power of our vote combined with long-term, effective lobbying
of our MPs who make decisions in our
name. Britain has a very longstanding
political and economic relationship with
Israel, from the Balfour Declaration that
promised the creation of the Zionist state
to Britain’s recent abstention from voting
at the UN in order to recognise Palestine
as a non-member state. In fact, many
global issues effecting Muslims – as well
as national issues of course - are decided
by our MPs, right here, in London, at
the corridors of power in Westminster.
And yes, we can make a difference! For
instance, when Muslims and the wider
community in Rochdale mobilised a
campaign against pro-war, pro-Israeli
MP Lorna Fitzsimmons in 2005, she was
booted out of parliament, losing by only
just over 400 votes. In the same year, a
campaign against pro-war Labour MP
Oona King who had a 10,000 majority
in Bethnal Green & Bow saw her humiliatingly defeated by MP George Galloway.
Similarly, when Muslims and the community got together in 2003, they helped
anti-war Lib-Dem MP Sarah Teather
in the Brent East by-election smash the
13,000 vote Labour majority.
Even in the media, a collective effort
by Muslims in 2004 ensured Robert
Kilroy-Silk was forced off the BBC for
his Islamophobic comments describing
Arabs as “suicide bombers, limb amputators, women repressors”. Likewise, the
BBC were forced to publicly apologise
for describing Jerusalem as the capital of
Israel through a vigorous campaign by
only a few Muslims, and another example
is when Channel 4 were supported in
keeping on air ‘Ramallah Daily’ despite
huge pressure from pro-Israeli groups.
Like politics, media also has an impact
on our religion from every aspect, to
the extent that TV documentaries that
undermine the integrity of our beliefs
have a direct impact on the confidence
the youth have in Islam, which ultimately
affects their Imaan.
Another way to help Palestine is by joining the global movement for a campaign
of Boycott, Divestment and Sanctions
(BDS) against Israel. The many successes
of this campaign include, significantly
contributing towards the liquidation of
Agrexco, Israel’s former largest exporter
of agricultural produce, as well as the
UK Co-Operative Group’s policy to
end trade with companies that source
products from Israel’s illegal settlements.
Even at an academic level, the University
of Johannesburg severed ties with Israel’s
Ben-Gurion University in 2011, following a campaign backed by Archbishop
Desmond Tutu and over 400 South
African academics. Social media also has
a great impact too, little wonder why the
-9-
IDF has its very own Facebook and Twitter presence and a YouTube channel in
order to reach millions of people worldwide. However, spreading the Palestinian
narrative, the truth, is also at the tip of
our fingertips too.
Yet, these are only a few random examples and achievements. If the aforementioned is what a minority of a minority
can achieve, think about what Muslims
can do by using their potential in numbers against the Islomphobic, pro-Israeli
and pro-war lobbies that work relentlessly
in every domain, and often succeed. To
concisely conclude, let us never forget
the people of Palestine and the sanctity
of this land - particularly Masjid Al-Aqsa
- and the fact that Israel is a country that
was created in 1948 on a great injustice
by ethnically cleansing another people
from their homes. Let it not just stop
at this article, I hope the few facts that
have been highlighted fuel in us the zeal
to learn further, and more importantly
bestow in us the determination to actually combine our Duas with political
participation.
Finally, it cannot be ignored that there
is a dire need for an institutional reform
that incorporates – without of course
getting into dirty party politics - the
prioritisation of educating and empowering Muslims in light of Islamic teaching
to recognise political action as an integral
aspect of their faith, on par with other
religious obligations and responsibilities.
Otherwise - taking an example of our
own constituency - how else are Muslims
in their numbers going to be instilled
with the religious motivation to influence or defeat local pro-war MP Stephen
Timms who, with 70.4% of the local
vote, has the safest and largest majority
of any sitting MP in the country? Or for
example Newham Mayor Robin Wales,
whose council in December 2012, arrogantly rejected plans to build the Riverine
Centre Masjid in Stratford despite trying
since 1996. What an embarrassment this
is for a borough that boasts 90,000 Muslims, yet fails miserably to defend its faith
due to a lack political leadership.
For a referenced version of this article’s
Internet sources, please visit
www.hikmah.co.uk.
One Ummah
By Abdullah (1st Year Student)
It is early evening in the holy city of Makkah Al Mukarramah.
The dusty sun wearied streets are filled, swarming with the
bodies of faithful pilgrims gathered together from the four corners of the earth, to visit the house of Allah and fulfil the fifth
pillar of Islam. For the time being, the hardship and discomfort of travel is forgotten and the diverse millions have become
one. One in garb, one in hope, one in intention and one in
voice. “Labbayk Allahumma Labbayk!”
A chorus of voices ascend to the firmament sanctifying the
arid Makkan air. It is like time has stopped. Differences have
been put aside. The believers are unified. How wonderful it
would be if we could live in this moment. How groundbreaking. How awe inspiring. Unfortunately we are living in a time
where vision has been replaced with short sightedness, serenity
with irritation and solidarity with disharmony. And yet all is
not lost.
Allah c says in his book “This Ummah of yours is a single
Ummah and I am your Lord, so worship me”
(Surah Al-Anbiya, Verse 92)
I humbly implore you, the reader, to take a moment to ponder
this truth. Allow it to affect your heart, stir your emotions, fill
you with joy! The Muslim Ummah is one. It has always been
one and will always be one. Naturally we won’t always agree,
but why should that be seen as something negative. The most
beautiful of gardens in its entire God given splendour shares
its beauty all the more for its diversity; right or wrong? Man is
a multi faceted creation of incalculable depth. To be intolerant of our differences simply shows a naivety and a superficial
understanding of the human condition.
Oh Muslims, let us truly submit! Let us not make fear our
master. It is time to take the long overdue exodus out of our
heads and move definitively into our hearts.
Our master, the messenger of Allah g said “None of you truly
believes until he loves for his brother what he loves for himself”. (Bukhari & Muslim)
So let us take heed of these simple yet profound words, banish darkness and let the transformation begin. We must not
settle for nominality! Let us become people of light, dynamic,
visionary, true Muslims, holistic, profound beacons of light
and hope.
Finally, I would like to offer a thought and make an attempt to
sum up what I’ve been trying to say.
I would like you to imagine the whole Ummah, all 2 billion of
us, prostrating to our Lord c, an act reserved solely for him.
Contemplate that moment, for in that moment we are perfectly submissive and perfectly synchronised. In that moment, our
hearts move up through space, reaching closer to our Lord. In
that moment, our differences are set aside. In that moment....
we are one. “Verily, Allah does not look to your bodies, nor
to your faces, he looks to your hearts”. (Muslim)
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The Founder of Darul Uloom Deoband:
Maulana Muhammad Qasim Nanotwi r
Muhammad Qasim Nanotwi was born
in the year 1832 (1248AH) in Nanota, a
small village 12 miles west of Deoband.
He was a descendant of the first Khalifah
of Islam, Sayyidina Abu Bakr Siddiq (RA),
hence he is known as a Siddiqi.
As a young boy he was known to be very
bright and intelligent, outshining his peers
in all subjects. His primary Islamic education of Arabic, Hadith, and Tafseer etc was
attained under the supervision of Hadhrat
Maulana Mamlook Ali.
After completing his initial studies he travelled with his companion, Maulana Rashid
Gangohi, to Delhi in 1843 to acquire
Hadith from the world renowned scholar
of his time Shah Abdul Ghani Muhaddith
Dehlawi. Delhi was the centre of learning
and it was to Shah Abdul Ghani to whom
students from all over the world would
come in order to acquire their Sanad in
Hadith from him.
After graduating, Maulana Qasim went on
to become a scribe. The first script he wrote
and corrected was the Bukhari Sharif of
Maulana Ahmad Ali Saharanpuri. Along
with teaching, he continued this profession
for a number of years in Meerut and Delhi.
Despite his vast knowledge and expertise, Maulana did not take up the post
of Imamat and refrained from delivering
lectures too. He would however, when the
need arose, take part in debates against
Christian missionaries that were sent to
India to propagate Christianity. During one
such occasion a debate was organised with
the missionaries and Maulana Qasim was
invited. He delivered such a great endorsement of Islam, the missionaries and world
famous debaters were defeated.
He also took part in the struggle against the
British colonialists. The fall of the Mughal
Empire in India and the rise of the British
saw a general massacre of Muslims in which
many ‘Ulamah were martyred and Islamic
institutions, one by one, were destroyed.
Others had to close down because of the
confiscation and denial of the funds that
were used to finance the institutions in the
time of the Mughals. Islam and Muslims
were under constant attack, coupled with
the spreading of the Christian missionaries
throughout India exhorting Muslims to
convert to Christianity.
Haji Imdaadullah Makki was made leader
of Muslims at the time, with Maulana
Qasim there too at his service. He participated alongside Haji Imdaadullah and
Maulana Rashid Gangohi in the 1857
battle of Shamli against the British wherein
the Muslims suffered great losses. It was after this that the struggle changed its course.
It was now about protecting and preserving
Islam from the onslaught of Christianity
and atheism that had arrived in the wake
of British rule. Maulana Qasim along with
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some colleagues began to discuss the situation at the time, and it was agreed that a
chain of religious educational institutions
be established, with the cost borne by
those running them. It was thus in a small
town by the name of Deoband on the 21st
of May 1866 that the foundations of the
grand institution for the preservation of the
Deen were laid, Darul Uloom Deoband.
Maulana Qasim was however a very simple
and humble person; upon seeing him, one
would easily mistake him for a villager. It
was this simplicity in his appearance that
deceived the officer who was tipped off
regarding the whereabouts of Maulana
Qasim at the time when there was an arrest warrant for him. When informed that
Maulana Qasim was in a particular Masjid,
he approached a person who looked like
a farmer, asking for Maulana Qasim. The
person took a few steps back and replied,
“He was here just a little while ago,” with
the officer not realising the man he was
standing opposite was the very man he was
in pursuit of.
He was given the title Hujjat ul Islam
(Proof of Islam) in his life and is also know
as the Father of Darul Uloom Deoband.
He passed away at the tender age of 49 in
Deoband, yet his recognition suggests he
lived a longer life due to his accomplishments. May Allah enlighten his grave and
enable the world to benefit from his efforts
for the Deen.
Q&A
Q1. Can one trim/shape the eyebrows
to make it look better or neat and
tidy?
The removal of hair from the eyebrows
is haram for men and women. (Fatawa
mahmoodiyah 5/181)
Q2. Is it permissible for women to
remove hair from their bodies and if
yes then which areas are allowed and
which areas are forbidden? Are they
allowed to use the different creams and
other substances that are available to
remove hair?
It is permissible for women to remove
hair from all parts of the body except
the hair on the head and the eyebrows.
Waxing, epilating, or using hair removal
creams/lotions are all permissible and
constitute to plucking and shaving,
which is not only a permissible act in
shariah, but in some instances recommended. (Imdaadul Fatawa 4/223-224
also Behesti zewar cp11/p116)
It is haram and impermissible for: men
to wear any type of jewellery. Men are
only allowed to wear rings which are
made from only silver weighing no more
than 4.374 g; (Sunan Tirmizi baabu ma
jaa’a fi khaatamil hadeed H.1785)
Q3 Can a person pray salah wearing
contact lenses?
It is also unlawful for women to wear
rings not made from gold or silver.
However, the wearing of any other type
of jewellery such as necklaces, ear rings
etc, even if made from other than gold
or silver is permissible. (Sunan e nasai
Kitabuz zeena H.5195 )
It is permissible to pray salah with
contact lenses on as it is not made from
anything that is considered impure in
Islaam i.e. Urine, stool, alcohol, animal
skin etc.
This prohibition applies both inside and
outside salah.
Q4. What is the ruling for wearing
jewellery that is not made from gold or
silver e.g. rings (for men & women),
ear rings etc?
- 12 -
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