Author: Ahmed Saleh

I hope this message reaches you in an excellent state of health and imaan. This article is primarily a reminder to myself.

All praises are due to Allah, the Most Gracious, the Most Merciful, and only the mistakes have been mine.

———————

Check this.

12:34. Time for Dhuhr. The Athan goes off. Straighten the lines.

It’s still 12:34. 1 meter away from the congregation of Muslim students, on the other side of the room, four non-Muslim students are sitting in a circle, previously socializing now ready to begin their spiritual session.

“Bismillaah ar-Rahman ar-Raheem”

One non-Muslim student leads the other three in a foreign language. On the other side of the room, the Muslims have begun their prayer.

“Allahu Akbar”

The prayer voices among the 4 non-Muslim students simultaneously reach crescendo.  Despite this, the Muslims continue:

“Sami’ allaahu liman hamidah”

The prayer voices are at full blast. Foreign hymns collide with the eternal chatter in our brains. Our physical presence is now like a ship in a storming sea, our conscious struggling and scrambling to put up our sail of sincerity towards Allah Subhana wa Ta’ala. We squint our eyes and hearts, hoping that just maybe; it shall isolate the foreign hymns and align us with our connection to Allah Subhana wa Ta’ala.

“Allahu Akbar”

The voices are thriving but not as loud. Putting our head to the ground, feelings of anxiety climbs up our spine out of fear of breaking the Divine connection, but still we prepare to meet our Creator as we submerge ourselves into sujood.

“As Salaamu ‘alaikum wa rahmatulaah”

The unfamiliar voices cease. Our hearts are screaming Alhamdulillah and Astafirugallah all at the same time. Some of us continue with our personal dhikr. Some of us curse and kiss our teeth at the four students. Some of us wish we could have our own prayer center. The medium-sized Jamaa, within a few seconds after salaat, has exploded into a wide spectrum of emotions in response to the “distraction”.

Distraction.

From a distance, the man saw the figure of ‘Abbad ibn Bishr silhouetted at the mouth of the valley and he knew that the Prophet and his followers must be inside the valley. Silently he drew his bow and let fly an arrow. Unerringly it embedded itself in Abbad’s flesh .

Calmly, ‘Abbad pulled out the arrow from his body and went on with his recitation, still absorbed in his Salaat. The attacker shot a second and a third arrow both of which also found their mark. ‘Abbad pulled out one and then the other. He finished his recitation, made ruku and then sujud. Weak and in pain, he stretched out his right hand while still in prostration and shook his sleeping companion. Ammar awoke. Silently, ‘Abbad continued the Salat to its end and then said: “Get up and stand guard in my place. I have been wounded.”

Ammar jumped up and began to yell. Seeing them both the attacker fled into the darkness. Ammar turned to ‘Abbad as he lay on the ground, blood flowing from his wounds.

“Ya Subhanallah (Glory be to God)! Why didn’t you wake me when you were hit by the first arrow?” “I was in the midst of reciting verses of the Quran which filled my soul with awe and I did not want to cut short the recitation. The Prophet had commanded me to commit this surah to memory. Death would have been dearer to me than that the recitation of this surah should be interrupted.”

Everyday at York University at the Scott Religious Centre, we face the challenge of praying in an area that allows other worships, whether loud or silent, to occur simultaneously. Without a doubt, it has become for difficult for Muslims to establish prayer without excessive noise. But we must not complain and become intolerant; instead we should look into the legacy of the Sahaba. This is no easy task, but we must not be discouraged.

But really brothers and sisters, without further analysis and explain, after reading about ‘Abbad, should we still complain? Do we even have the right to complain? If ‘Abbad was able to pray with arrows in his body, how can we ever complain of a bunch of students distracting us during prayer? Do you have arrows in your flesh during prayer? Even if so, shall you stop praying?

‘Abbad didn’t.

Raise the standards of your khushoo’ in salaat. Raise the standards to the point where, no foreign hymns, not even arrows can hinder your spiritual state of mind during salaat. Let your salaat be like an arrow, seeking a destination without interference from external forces.

The human species has been given the ability to speak. Our mouth and tongue are guards to the human voice so if anything leaves your mouth, let it be beautiful, simple and elegant.

If people are misguided, do not mention them in a bad tone, rather ask Allah to guide them.

Times may be hard, but always remember, your salaat is like an arrow, a force to be reckoned with.

Allah alone gives success.

May Allah increase us in patience.

May Allah grant us sincerity in salaat.

May Allah bestow us guidance in this life.

This poem is dedicated to my friend.
Whose life is struggle right now.
I remember when I first met you.
We were so similar.
We laughed for hours.
We read the same books.
Listened to the same tunes.
We watched the same movies.
Talked for hours.
I want to say:
I love you.
…
Your life is full of so much struggle.
But you are so gallant through it.
Never ever want to make me cry.
But it hurts how much I love you.
Your life is hard.
You hurt.
Burdened right now, but always remember,
It rains in the dessert.
And wherever there is life, God nourishes.
And people are sustained in the remembrance of God.
You are so much of the world’s beauty.
In every way.
Your heart is so pure.
I can see your radiance.
I can see the light in your soul.
You always want the best for people.
You’re an inspiration.
…
You said you no longer dream about the future.
Silently said goodbye to those dreams, wishes and visions you once had.
Because you feel like you are simply stuck in this dreary reality.
You think there is no escape.
You are trying to find your purpose.
Your space.
But precious, God tests those He loves best.
The harder the struggle the stronger you become.
Remember God’s Love.
His Grace.
His Mercy.
His Compassion.
I tell myself before I tell you.
I will make myself believe these words from which I now feed.
They say it is words which we hold on to when we have nothing more.
Because they give us comfort.
And wrap us in love.
…
The wise people, they say that you should make the most of your health and your youth.
But no one ever assumes this might apply to them.
Because we believe that we will live forever.
Because we believe that we have all the time in the world.
Because we never understand the value of something until we no longer possess it.
‘Nothing bad will happen to me, I am such a good person.’
But remember good people are also tested.
Maybe in the hardest ways.
And precious, that’s why I never want you to doubt your faith.
Never underestimate your grace.
You are worth everything.
So very important.
People are working to keep you healthy.
People will strive to make you smile.
You are the colourful paint in their lives.
Remember you are their lovebug.
…
We say its funny how time flies.
But so sad how we always want to do certain things but never get the time.
Sometimes I think our lives dwell on pointless things.
So we never get the chance to,
hold our friends hand.
Or marvel over their eminence.
…
I’ve heard my elders say that reflection is the key to life.
Many times we think that our life is so hard.
There is absolutely nothing wondrous about it.
So we simply can’t go on.
We fail to realize own blessings.
We forget to Thank God for His love.
Because we spend hours imaging everything we don’t have.
In all that time we fail to realize that many people have it harder than us.
Many people face greater tests in this life than maybe we ever will.
…
When I was young my mom said no matter what happens I should always place my trust in God.
Any hurdle I come across can be overcome by believing in the One worth all belief.
I promise to put all my faith in God.
Because trust I’ve learned, comes from Him
…
They said one of the hardest tests given to any human being was given to the Prophet Ayyub.
In times of hardship he had immense faith in the One worth all praise.
He was Grateful,
Sought God’s Help.
And remained Steadfast.
He became an embodiment of hope.
So,
God does not place a burden on you more than you can bear.
You are stronger than the usual.
…
My friend,
Seek happiness from sunsets
and flowers blooming.
From ocean waves singing to the beat of the wind.
From leaves that change colours.
From the beauty of how the day becomes night.
Or how the moon replaces the sun.
Or how we can breathe.
Think.
Hear.
Speak.
Listen.
Smile.
Embrace.
Love.
Seek harmony from every single moment.
Because God is always with you. He will never abandon you.
I guess what I really want to say is this, ‘For those going through hard times, keep pushing because there is a greater purpose in it.’
…
My reader,
We should remember that some people are faced with very difficult tests in this life.
Maybe our purpose is to help them through these trials.
Be a beacon of hope.
A lesson of love.
A pillar they can rely on.
Something they can hold on to when it becomes too much.
Simply to let them know they are loved.
…
This poem is dedicated to my friend.
I will always remember the first time I met you.
And I want you to know I’ll always be there for you.
This poem is also dedicated to you.
Because this poem is so much of us.
You are what I like to call,
Preciousness.

Author: Umm Aasiyah

We live in a world where we constantly find the need to differentiate. However, the beauty of life is that everyone (despite genetics, culture or any barrier) has received a beautiful gift of health. Such a big concept can be divided further into three realms, the mind, body and soul. This word, health, is seen as the absence of disease to many or can be seen as an empty wooden pallet, left to the owner to fill it with colours.

Let us begin by adding our first colour to our empty pallet. I shall begin with the colour white – symbolized for purity or according to a science student, it is just the perfect colour to represent the brain. MashAllah, the mind is an extraordinary beauty by itself. Such a beauty allows us to recognize objects, ability to make thoughts/decisions and co-ordinate with the body. However, beauty is merely associated with physical appearance and to maintain such an appearance many turn towards products to either enhance one’s features. But what about maintaining the beauty of the mind? Curiosity and quest for knowledge is the answer! As students of this Ummah, we need to increase our knowledge with regards to Islam. The amazing thing about Islam is that there is just so much to learn that it will always have its believer seeking and thriving upon knowledge. Also, knowledge is best when shared; likewise the white paint on the pallet needs to be used and if not, it dries up and starts to crumble. The crumbling could be a sign of memory loss as we age or could possibly lead to a diagnosis of Alzheimer’s disease in the latter phase of our lives. Ever seen a friend/relative/patient suffer from memory loss or Alzheimer’s disease? Or a closer to home question to ask would be: Ever written a test or exam where you completely went blank or could not remember idea/concepts you had learnt? What if these moments turned into everyday moments that disable your activities of daily living? Thus, Ummah of today rise and maintain that beauty that we in laymen’s term call Mind.

Now, let us rewind our memories to Art class 101; the colour red and blue makes magenta. (I googled this up by the way, as I’m no expert with colours). So, Magenta is the next colour I would like to add to the pallet, and ironically enough red and blue can symbolize arterial and venous blood that runs through our bodies. Thus, lo and behold Magenta can be THE colour that symbolizes our bodies. Our bodies are capable of performing countless number of activities and are meticulously designed by our creator, Subhan’Allah! So, how do we maintain these beautiful bodies? Brothers, I’m not talking about working out, however it definitely is considered part of being healthy. But obvious enough, every York University student is aware about eating healthy and staying fit, thus I will not bother to write about it as I am a culprit first and foremost of not following the healthy regime. But as a health care professional, taking care of patients, is a constant reminder to self about the endless things we have to thank Allah subhana wat’ala about, which I would like to share with you all. Picture yourself confined to a bed due to an illness, unable to go to the washroom and make wuhdu to cleanse yourself before appearing in front of your Lord. Secondly, not being able to go into rukhu or prostrate and submit thyself in front of your Lord; you are just too weak and feeble to even utter the beautiful words of the Qur’an. Yes, one can pray in bed as Allah subhana wat’ala is Most Merciful and Forgiving; however having to ask someone to bring you a washcloth, or a prayer mat to pray, and being dependent on others in order for you to have a moment with your Lord. Can you picture this? Unfortunately these are the lives many people are living today. These are just some thoughts that run through my mind while caring for some of my patients. Thus, first and foremost this piece of writing is a reminder to myself because I have so much to thank Allah subhana wat’ala for that I take for granted; from my hands that allow me to make wudhu, from those legs that enable me to walk to the Masjid, the eyes that allow me to weep, the dry lips in Ramadhan that is a reminder of all the people worldwide unable to have clean water to drink, and this list can go on. Point of it all, if you can leave this article with one message, I would like it to be that we have many things to Thank Allah subhana wat’ala for and let us implement good habits in our lives such as eating healthy, staying fit in order to prevent chronic diseases that take over our bodies and possibly debilitate our physical means but more so our means to speak to Allah subhana wat’ala.

This means of not having to thank Allah subhana wat’ala, or not being able to ask forgiveness for the countless deeds that are accumulating weakens our spirituality. This leads into the perfect colour that I would like to add to our pallet, which will be yellow – representing our souls. This is by far the hardest part to describe because every moment or experience of reviving one’s soul is unique to every individual. Some acts to revive our souls that many perform are: being in solitude in prayers and communicating with the most divine, attending lectures, reading the Qur’an, Dhikr and the list may go on, because there are countless ways. The more important note is that everyone’s intention is to connect with Allah subhana wat’ala and asking for guidance to be on the path that is right. However, the things I mentioned may appear “deep” to some, but there are other ways that please others for example, smiling, being patient, controlling anger/frustration, having humility; basically working on those personality traits that need work and is different to every individual. Also, living in a western world as a Muslim, we will come across many challenges, but remember, if the Prophets (peace be upon them all) prayed with the hardships they went through, we are incomparable but our spirituality is the strength to overcome these hurdles. Thus, my brother and sisters in Islam, spirituality is our drive to make a difference, let us use this and strengthen it to make a positive transformation.

In conclusion, as a health care professional I cannot emphasize the importance of health. The colours on the pallet (white, magenta and yellow) as seen in the picture are at the core, which is why we first need to work with what we have (our primary colours) in order to grow and develop to get to the core of things. Thus, get acquainted with mind, body and soul, as they are independent parts yet quite inter-related.

On this very same note, I would like to share a hadith from Tirmidhi, The Messenger of Allah (sal Allahu alaihi wa sallam) said: “A servant of God will remain standing on the Day of Judgement until he is questioned about his (time on earth) and how he used it; about his knowledge and how he utilized it; about his wealth and from where he acquired it and in what (activities) he spent it; and about his body and how he used it.”

Alhamdulillah 2/3 of Ramadan has passed, how have you spent it? Have you spent it gossiping on the phone or keeping your tongue busy reciting the Qur’an? Have you spent it sitting in front of a couch watching television or sitting in the masjid waiting for salaah? If you’re one of those who have yet to take full advantage of this blessed month then I have good news for you … … … it’s not over.

Why are you fasting this month? Really, ask yourself. Some people may fast because everyone else is doing it and they don’t want to feel left out, others may fast because they do not want to be shunned by their parents or spouse, while others may fast with the proper intention; to draw closer to Allah.

On the authority of the Commander of the Faithful Abu Hafs ‘Umar ibn al-Khattaab who said:
“I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: “Surely, all actions are driven by intentions and, verily, every man shall have but that which he intended. Thus, he whose migration was for Allah and His Messenger, [then] his migration was for Allah and His Messenger; and he whose migration was to achieve some worldly benefit or to take a woman in marriage, his migration was for that which he migrated.”
(Hadith #1, the 40 Hadith of Imam Nawawi)

From this hadith we learn that actions are by intentions and each person will be rewarded according to what he intended. So if you are fasting this month to improve your relationship with your creator and sustainer, then may Allah reward you for it. However, if you are fasting with an incorrect intention then you should purify your intention before your deeds go to waste.

While I was spending time with a friend of mine he asked me why Muslims fast during Ramadan. One common answer we hear is “so that we know how the poor feel.” Though this may be one of the wisdoms behind why we fast, Allah tells us the exact reason why we fast. As with everything else in this Deen when faced with an issue we go back to the Qur’an and the Sunnah of our beloved Prophet Muhammad (may the peace and blessings of Allah be upon him). Allah clearly states in the Qur’an:

“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) taqwa (piety/self-restraint)”
(Surah Al Baqarah 2:183)

Will you be among the Muslims who learn self restraint and thus become more pious during this blessed month, or among those who continue and/or increase in their disobedience to Allah. A friend of mine said a statement which gave me some understanding of why we fast during Ramadan, he said: “one thing I love about Ramadan is the fact that it shows the strength of the human will”. If you can not eat, refrain from sexual intercourse and everything else that we are prohibited from indulging in during the days of Ramadan then surely you can refrain from committing sins throughout the year. If you can leave the acts that Allah has made permissible for one month then you should be able to leave the acts that Allah has made impermissible for 12 months; self-restraint is a pre-requisite of attaining taqwa.

There is 1/3 of Ramadan left, if you have not already, it’s not too late to begin exerting yourself to become among those who have taqwa because Allah says in the Qur’an

“That man can have nothing but what he strives for, that (the fruit of) his striving will soon come in sight, then will he be rewarded with a reward complete, that to thy Lord is the final goal”
(Surah An-Najm 53:39-42.)

Strive to use your time more beneficially during this blessed month and the months that follow. Strive to improve your relationship with the Qur’an because this is the month in which it was revealed and nothing will increase your iman like reciting the Qur’an (and don’t forget to reflect upon it). Strive to increase the amount of deeds you do because Prophet Mohammad (May the peace and blessings of Allah be upon him) said:

“Whoever draws near to Allah during it (Ramadan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.”

(Sahih Ibn Khuzaymah, no. 1887)

Likewise, be sure to say what is good or keep silent and to keep renewing your intention. Time is the most valuable resource in life and as Muslims we should use it effectively. Before we know it Ramadan will be over and some of us may regret how we used our time. Make the intention now that you will take full advantage of this Ramadan before it’s over, that you will exert yourself in trying to get closer to Allah and the Qur’an, and that you will strive to be among those who have taqwa. If you started your Ramadan weak, then end strong, and if you started your Ramadan strong, then end even stronger!

We seek assistance from Allah in all of our affairs because Allah is the best of assisters. May Allah accept our deeds, make us among those who are sincere, among those who humble themselves in salaah, and make us among those who strive to please him, ameen. Success is with Allah, have a blessed Ramadan!

And,

Yes,

That’s the last thing that flashed into my memory.

The last thing I saw before I dissolved into nothingness.

I lost myself in a daydream.

Do you remember that Ferris wheel?

Gleaming with red and yellow colourful lights against the dark canopy of the night?

The first and last time the carnival came to the streets of Baghdad.

Fireflies ignited lives.

…

To my unborn child,

Resting in the womb.

Precious:

They shot your daddy in the head.

Now,

Innocent blood will fill the streets.

Sweet mercy sing the midnight praises.

And you, my angel will cry.

I remember your rhythmic heartbeat; my ears heard your life.

I won’t get to see your face.

I won’t get to sing your praise.

I won’t get to hold you close.

I won’t get to explain your worth.

I won’t feel your small hands upon mine.

I won’t get to watch your fumbling steps.

I won’t get to hear your beautiful cry.

I won’t get to watch your face light up at the coming of a sunset.

Wont play peek-a-boo with you darling.

There won’t be sweet lullabies.

…

But I am certain, my angel you will cry.

I wish I could hold you close and dry those eyes.

You are a star light beaming so bright in this hell we call life.

Don’t ever lose your way.

Because you are an embankment of love.

The true essence of hope.

The reason I will live on.

Daddy will be with you, always.

…

The rivers are stained with the moons tears.

And the flowers are sad yet they feel it is their duty to blossom gallantly.

The leaves don’t rustle their silent tune.

The sun mourns; it’s defeated by dark rain clouds.

The earth mourns the loss of love.

I want to live, like the strings on a guitar that wants to be strung.

But there is no music.

There is no more air.

…

Don’t ever doubt that daddy didn’t love you.

Daddy was killed because hate is a cruel thing.

And it drives people to do crazy things.

Like killing innocent people who look a certain way.

My life existed only to be misinterpreted.

But please don’t erase my memory.

Can’t you see baby, my dreams are now etched on your palms.

Stay strong for daddy.

…

My angel, remember to look towards the sky sometimes and show me your blessed face.

Heaven knows I was right; you have your mother’s eyes and my hair.

I’m sorry, I was taken away.

If I had even a minute to spend it would be with you.

Stars twinkle, on the dark canvas of the night.

They say death is but a mere melody waiting to be sung.

They say our fingerprints don’t fade from the lives we touch.

So remember me.

And hush now baby,

Sleep tight,

Listen to your mama,

Only God is by your side.

…

And,

Yes,

That’s the last thing that flashed into my memory.

The last thing I saw before I dissolved into nothingness.

I lost myself in a daydream.

It was the Ferris wheel, turning slowly.

Taking its time as if it was savoring every moment.

Every precious millisecond of life.

They say love saves all.

My angel:

You are loved.

Rest in the womb.

Let love stroke your life.

I love you.

I hope it echoes for eternity.

How often do things not go your way? Whether it be missing the last bus, or failing a test even though we made du’ah? How do you deal with the problems that arise every single day? In the moment when you are upset, you are most likely to say things such as “Why is this happening to me?” or “What have I done to deserve this?” The answer is simple; it is the Decree of Allah, ‘Azz wa Jal. How we deal with the trials we face in life is up to us- pleased or displeased. Dealing with them in a way which Allah will be pleased with however, should be our ultimate goal.

Every so often we find ourselves falling into the trap of the shaytaan and are easily swayed if our supplications are not answered. We should remind ourselves, constantly, if need be, not to hasten in supplication. No matter what difficulties have befallen us, whatever our circumstances and situations may be, we should strive to persevere in patience. It goes without saying that we should put aside our problems and difficulties and count our blessings.

It is reported that Shurayh – Allâh have mercy on him – said, “If I am afflicted with a calamity, I praise Allâh for it four times: I praise Him because it wasn’t worse than it was, I praise Him when He gives me the patience to bear it, I praise Him for enabling me to say al-istirjâ’ (‘To Allâh we belong and to him we will return’) in hope of a great reward, and I praise Him for not making it a calamity in my religion.”

Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of Shurayh Al-Qâdî. Source.

This serves as a reminder to me, first and foremost, that we should be patient and not lose hope in Allah (Subhanah wa Ta’ala).

Being content with the Qadar or Divine Decree of Allah is of great significance. This Pillar of Faith is something that we all believe in, and is also something that we should all be satisfied with, as Allah, the Most High, has chosen this way for us. For all we know, the reason for our anxieties and difficulties could be trials and tests decreed for us by Allah (Subhanah wa Ta’ala) to make us better Muslims. Patience with that which Allah has decreed is of great reward and is beautiful in the Sight of Allah, as the Prophet (peace be upon him) said:

“The greatest reward comes with the greatest trial. When Allah loves a people, He tests them. Whoever accepts that wins His pleasure, but whoever is discontent with that earns His wrath.”
–Narrated by Tirmidhi

Ask yourselves, when it comes to the tests that you face in your day to day lives, are you earning the pleasure of Allah (Subhanah wa Ta’ala) or are you earning His wrath? Wa iyadubIllah, may we be protected from that, aameen. Being discontent with the circumstances we face is not wise, as what initially seems bad for us may turn out to be what is best for us.

Allah, The Blessed and Exalted, says in the Qur’aan (interpretation of the meaning):

“It may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.”
– Surah Al-Baqarah 2:216

We should really be thankful and grateful for our circumstances. It may be that something you really want is actually the reason that you will be led astray from the path of Allah (Subhanah wa Ta’ala). In truth, missing out on something you’ve been making du’ah for may be a good thing. This may be why He has kept it away from you. Now it may also be that you loathe something which turns out to be beneficial to you for you, both in this life and the hereafter.

As Muslims, we should realize that we have to be content with our situation and know that whatever He has chosen for us is for the best. Rather than complain to Allah (Subhanah wa Ta’ala) about our problems and why our prayers are not answered, we should count the numerous blessings that have been bestowed upon us and be thankful. How often does something not go our way and suddenly our imaan has decreased? Do we turn away from Allah, ‘Azz wa Jal, or do we say “Alhamdulillah, QaadarAllahu wa maa shaa fa’al” and be pleased?

Allah, The Glorified, says in the Qur’aan (interpretation of the meaning):

“And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give.”
– Surah Al-A’raf 7:10

Allah (Subhanah wa Ta’ala) states that He has given us ability to do as we please and has blessed us with provisions to live (i.e. food, shelter) and we are still ungrateful. Is this not our condition? Brothers and sisters do not let the whispers of the shaytaan affect you and lead you every which way. Remember not to worry and always comfort yourself with the words of the Messenger (peace be upon him):

“How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This does not apply to anyone but the believer.”
–Narrated by Muslim

May Allah (Subhanah wa Ta’ala) open our hearts to contentment with His Decree, give us peace of mind about our matters and concerns, make our hardships easy, fill our hearts with happiness and grant us satisfaction in our affairs. *Aameen*

Bismillah Al-Rahman Al-Raheem,

The Fajr (or dawn) salah can be one of the most difficult prayers for practicing Muslims to uphold for the obvious reason that it typically falls at a time when most of us are probably in our deepest stages of sleep and comfort. While some may find it surprisingly easy to simply sleep through Fajr, it takes an understanding of the importance and virtues of Fajr, and effective “sleep-hostile” techniques, in order to build a consistent Fajr cycle and to ensure we are fulfilling the obligations that Allah (subhana wat’ala) has placed upon us.

THE VIRTUES OF FAJR

A detailed discussion on the importance of Fajr salah would require an entire discussion on its own, but here are a few sources which speak towards the importance of being consistent in our salah.

The Prophet (salAllahu ‘alayhi wasalam) said:  “The difference between a man (Muslim) and shirk and kufr is the abandoning of salaah.”
(Sahih Muslim: Kitab ul Iman: Book 001, Number 0147)

The Prophet (salAllahu ‘alayhi wasalam) was asked: “Which deed is dearest to Allah?” He replied “To offer the Salat (prayers) at their fixed times”
(Bukhari)

It has been narrated by Abu Hurairah that Nabi (salAllahu ‘alayhi wasalam) said:  “There is no Salaah that is more burdensome on a Munaafiq (hypocrite) than the Fajr and Eshaa Salaah.  If they knew the virtue of these Salaah they would perform them even if they had to come to the Masjid crawling.”
(Muslim)

In Surah al Maun, Allah says, “Woe to the people who pray, those who with their salah are sahun”

According to Tafsir Ibn Kathir:
They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn `Abbas said, or it may be referring to performing it in its stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its time.

From the above sources alone, we can see just how imperative the salah is in Islam. But while it is evident that those of us who call ourselves Muslims must ensure that we are performing our five obligatory daily salawaat, simply praying is not enough- one must also ensure that all of their salawaat are performed at their prescribed times.  This includes, of course, the Fajr salah.

So what can be done by those of us who are finding it difficult to pray Fajr on a regular basis? Here are some techniques that you might find useful and that I would recommend you consider putting into action if you find yourself having trouble performing Fajr salah on a consistent basis:

1) START WITH THE INTENTION

Firstly, ensure that you go to bed with the clear and sincere intention to wake up that night to perform your Fajr prayer. Think about all of the times you have had to wake up early for an important occasion – be it an exam, work, or anything else. Whether or not you realize it, you have always had the intention of waking up and committing yourself to what you had to do, and the same logic can be applied here. When you buy into the sincere intention to wake up, you will be able to adhere to the next pieces of advice quite naturally.

2) SLEEP EARLY

Getting enough shut eye before Fajr is fundamental to ones ability to wake up on time. Those who are able to wake up on a consistent basis will usually tell you that this is probably the most decisive factor; sleep too close to Fajr time, and by the time you’re supposed to wake up, your body will be in such a deep state of sleep that you’ll either sleep through your alarm, or procrastinate after turning it off and fall back to sleep.

3) RELOCATE YOUR ALARM CLOCK

Have you ever had trouble trying to remember a conversation someone claims to have had with you while they were trying to wake you up? It’s an interesting phenomenon, but our minds function in bizarre ways in the state between sleep and wakefulness, which can lead to confusion and even minor amnesia. This often leads many to shut off their alarms without ever remembering it, only to wake up thinking “Why didn’t my alarm go off?!” If this sounds like you, try relocating your alarm clock to a position in your room that requires you to physically get up and turn it off. This will stop your unconscious mind from instinctively turning it off, and give you more time to reach the state of awareness needed to realize that the alarm is meant to wake you up. When it goes off, sit up in bed, say the shahadah, and in one swift motion, turn it off and head directly to make your wudu. I would also advise turning on as many lights on as possible, as light resets our biological rhythms and “turns on” our bodies, so to speak.

Disclaimer: Although this method can be effective, please do not solely rely on this approach, as I know some people who have practiced much more sophisticated methods (such as having an alarm app on their phone which forces them to do a math problem before they can turn the alarm off, or setting up multiple alarm clocks around their room, or both) only to end up shutting off their alarms off and going back to sleep.

4) SET UP A NETWORK

If all else fails do not despair. You are not alone. Why not set up an agreement with a group of friends to call each other for Fajr to ensure each is awake? This can be practiced for a few days or weeks until everyone in the group becomes consistent. In fact, the MSA here at York University already has a framework set up called the Fajr Network, where a local brother or sister will give you a personal wake up call everyday. Perfect!

http://www.yorkmsa.ca/blog/programs/fajr-network/

5) GIVE YOURSELF RESPONSIBILITY

I have personally found that I am much more likely to wake up if I force my parents and siblings to keep their alarms off and entrust me to act as a global alarm clock for the household. This puts the onus on me to wake everyone else up for prayer, and makes me that much more determined to wake up on time. InshaAllah practicing this method will not only lead to you being rewarded for your efforts in calling others to prayer, but you might even become motivated to ensure that you are not to blame for everyone missing their salah.

6) KNOW THIS…

And finally, know for certain that those among us who obey the commands of Allah and His messenger have been promised victory in this world and/or the next (and Allah knows best). These commands include, but are not exclusive to, praying the five daily prayers at their prescribed times. Take a minute to think about that for a moment; Allah, the All-Mighty and Most-High, has promised us victory and success in this life and the next, inshaAllah, and Allah always keeps His promises, especially to His slaves who struggle and strive in His path. For those of us hoping to attain some goal in this life, and the ultimate goal of Jannah in the next, know for certain that being consistent in salah- the first thing we will be asked about on the Day of Resurrection- will have a direct correlation to our success.

Research shows that, on average, it takes approximately 2 months to make a habit (Lilly et al. 2009), so make sure to put in a real and honest effort to wake up on a consistent basis if you haven’t yet established a routine.

Is there anything here that I missed, or are there any specific techniques that you use which you find effective in helping you wake up for Fajr? Please feel free to share them with us in the comments section below. Who knows, someone may end up using your advice for the rest of their lives!

Author: Kulsoom Kazim

Remember what you learned in kindergarten? Treat others the way you want to be treated. Well, treat others better than you want to be treated.

A humble person is not a someone that stands with pride, so even if it means you have to fall, so be it. Remember your place and humbly believe that you are not better than the people around you. They transform you, influence you and help you so be humble in your approach to them. You’ll be surprised at how grateful your character will become, and how many people will look up to you. But don’t make “that” a goal.

Renew your intentions.

People may not recognize you right away, but don’t give up. Understand who everyone is, what everyone wants, and the need everyone shares. It’s ‘Love’

Love comes from a small gift you give to someone or from warmth of a smile. It comes from being kind and dealing with your affairs through the heart.

Don’t be a selfish creature. Be selfless

Don’t hesitate to forgive others. The people with the biggest hearts are those who forgive. People make a mistake once, twice, thrice, they act unreasonably, they attack who you are; the world is cruel, friends aren’t any better, but forgive. It will lighten your heart!

If you choose your words carefully, you’ll stay on the right track. Good speech attracts positivity.  Be gentle and calm. Talk softly. People have ears so they can listen to you speak at volume one. Remember grade 2? Say please and thank you.

Find the good in everyone.

Why judge? People weren’t born to please anyone but God, so what gives us the right to judge who they are? Suspicions can be deadly and give people the benefit of the doubt.

Be understanding.

Meaning.

Find out what means the most to someone and make that a means of communicating with them. Be gentle. Talk less, and say more.

When talking to someone, listen to them, listen to how they talk, what they say. Answer back. Interpret their emotions and understand them.

Read their face, follow their actions, and work with every distinct person in a different way. Your style is unique and one, but people out there are many.  Smile. I promise it makes a difference. A warm smile is an invitation; a pleasant smile shows who you are and be persistent.

Why win someone’s heart?

Because it’s a great feeling. To get on the same grounds as another human being from a heart to heart relationship is awesome.

Look at my Prophet, Look at your Prophet. He’s the one “Prophet Muhammad” (sualAllahu alayhi wasalam). Did he not win the hearts of many?

Grateful/Humble/Respectful/Kind/Pious/Gentle/Soft/Calm/Warm

Should they not be qualities everyone wants? Should you not want this all?

Disclaimers.

1)     Please don’t smile at the “brothers” sisters, or smile at the “sisters” brothers. You will win all the hearts, but at the end of the day the burden of ten different hearts will be too hard to carry ;)

2)     If people cannot hear you then you can bump up to volume 2. I said be “gentle”, but not to the point where someone thinks their deaf, just work on that tone!

3)     Don’t fall to the ground tomorrow, that’s not being “humble”, people will just think you have medical conditions. Just quit being arrogant. Everyone’s made the same way, and on this Earth for the same purpose.

4)     If this is too mushy for you, then good bye.

Let’s make a change

Author: Sarah Usmani

I’m a war child.
That’s right a war child,
Just because the media makes believe that for myself I can’t speak,
Don’t pretend like you can’t hear me,
Don’t make me repeat my misery,
I’m a war child,
Yeah you heard me,
A war child.

Because of the soldiers’ machine gun playing my loud nightly lullaby,
I may not sleep at night,
But I tell you I dream,
I dream with my eyes open wide.
I dream that if tonight with God’s might I may survive,
Tomorrow I’ll look for a safer place for my siblings to hide.

You see I’m the oldest and I’m nine.
And well the youngest, she’s two,
A little too busy to have any trouble on her little mind.

Because for her the red paint,
The teary eyes,
And the loud noises,
Are all just a little punishment for the naughty kids who refuse to sleep at night.
This for her is normal life,
The life she believes all two year olds live world wide.
The life of a war child.

I’ve heard of children being bullied,
For being too fat or too skinny.
But that doesn’t happen in this town of peace,
Here, all children play in unity.
They play games that won’t lead to brain washing or all those other controversies,
Rather they get together at day time to compare who collected the most treats,
Small, big, few or many purple blue treats,
Stamped on their bodies and skins that burn in the scorching heat,
Dry, blue and flaky.
They all also have skinny limbs and inflated bellies,
Not because their parents fed them with goodies,
But because they suffer from all sorts of deficiencies.

This is bravery,
The bravery failed to be demonstrated by all these apparent peace making authorities.
Welcome to reality.
The reality you’ll never see on T.V.,
Or hear of in the speeches of presidents from the most powerful countries.

The presidents who sleep in their cosy beds,
And enjoy the comfort of various electrical facilities.

You see when the sun goes down in this town,
Explosions and screams are the only audible sound,
And the only light we see,
Is that of burning tires and bodies.

And there you are complaining about a power failure that lasted an hour or three.
I guess it’s only fair,
Since I deserve no rights or freedom being a citizen of a third world country.

The country with a high rate of infant casualties,
And escalating child labor rate speaking statistically.
Here the worst news for a family could be that of a pregnancy,
This child if born, would be abused,
Mentally,
Physically,
And sexually,
Regardless of its gender, strength, and capabilities.
This child will be orphaned sooner or later,
He’ll work for companies and factories as a toddler,
To provide his dying loved ones with bread and water,
And if he dares to speak,
He’ll be labeled as a traitor,
And get sent off to prison later.

But hey, don’t worry,
Don’t bother helping me,
Don’t make use of your freedom of speech.
You’ve got your shiny cars and money,
Why care about me?
I’m just a war child,
On me don’t waste your time,
I’ll be just fine.

This was written last year and bulked together from a series of posts on facebook. Please overlook the rough edges of the article!
—————————————–
It has come to many people’s attention that many claims have been attributed to Islam in this course from the course kits, textbook and the professors, 2 of them being non-Muslim, that are baseless and facts have been twisted to try explain Islam and its origins and practices. As Muslims have begun emigrating to the West, departments previously specializing in Orientalist studies, needed to revamp their approach into teaching about religion and Islam since Muslims started attending their institutions. The West has historically been hostile to Islam and Muslims since the 12th century. Many European scholars had acquired sufficient knowledge of Islam to understand its principal features (Macfie 42). However, due to the assumption that Christianity was the one and only true faith, “…prejudice and distortion displayed by Christian scholars and polemicists created an accepted cannon, a constituted body of belief about Islam, which identified a ‘real truth’, which portrayed Muhammad as an imposter, who only sought to justify his claim to Prophet-hood for the pursuit of power, wealth, and sexual satisfaction. It was also believed that Muslims promoted homosexuality, adultery and prostitution (Macfie 42). A’uzubillah min Zalik (I seek refuge in Allah from that!).

Many so-called “Islamic Courses” in present day universities such as York (Islam and Women, Islamic civilization, Islamic Traditions, Islamic Mysticism) are a loose extension of this bias approach where the secular, and liberal values are imposed upon their study of Islam. No longer will today’s more people savvy professors of religion outwardly make blatant statement about what Muslims believe according to their secular and liberal paradigm, rather the approach is much more subtle. This approach is placing seeds of doubt into the minds of Muslims and allowing it to slowly spread like a cancer.

One such example in HUMA 2815: Islamic Traditions which has the underlying baseless and unproven assumption that Islam as a religion that we have and hold on to today is a culmination of legends, fable, fabrications and practices that Islam adopted from their surroundings as time passed. Some statements made by Selma Zecevic and Marta Simidchieva when I was taking the course are the following which by the way they justify by referring to “Scholars”, whose names and references they never attempt to mention:

•The circumambulation (circling) during Hajj was adopted from pagan sun cults thus the black stone further confirms the connection between people who worshipped the sun. Islam came and inherited this practice
•The 7 heavens mentioned in the Quran came from the ancient Babylonian belief in 7 heavens
•The Prophet (sualAllahu alayhi wasalam) borrowed fasting and Friday prayers from the Jews
•Circumcision and hijab came from foreign practices.

Other baseless accusations they have made is :
•Hadith is wholly unreliable
•The authenticity of the Quranic Text is doubtful
•The Satanic verses : Muhammad (sualAllahu alayhi wasalam) recited a verse that told the Quraysh to worship the daughters of Allah to gain converts to Islam and then changed his mind (Salman Rushdie has written a book with this title)
•Putting doubt into the character and integrity of the Prophet when he had the capital punishment applied to the tribe of Bani Qurayza for treason.

However, we ourselves should know the answers to these questions and not sit idly by if we claim to believe in Allah and the Last Day. If we are not able to answer these questions then what are we doing to find out the knowledge for ourselves? Better question is why are we Muslim to begin with?
Here are some of the claims that were made in the class when I was enrolled in it last year:

Claim: Islam can be approached normatively or non-normatively. The non-normative approach to studying Islam is more objective.
——————————————————————————————-
In the very first lectures and tutorials, the course instructors emphasized the importance of approaching the study of religion using the normative and non-normative approaches. Some exercises for identifying whether a statement was normative or non-normative were done repeatedly in order to internalize and accept these definitions when discussing Islam in this class. A statement such as “Prophet Muhammad is the Messenger of God” is a normative statement whereas “Muslim believe that the Prophet Muhammad is a Messenger from God” is non-normative statement. These concepts have deep philosophical roots that can be traced back to the likes of sociologist Max Weber. These concepts have to be examined before one can use these perspectives or adopt them as a valid way of looking at things.

Normative theory is a sociological term that describes, “a norm or standard of behavior that ‘ought to be followed’ as opposed to one that actually is followed.” When applied to Islam, it is a religious structure which “acts to encourage or enforce rules that ought to be followed according to the norms of that Muslim society, while it discourages or prevents social activity that ought not to be followed.” The reason why the normative approach judges Islam in terms of what ought to occur and ought not to occur is because of the belief that any statement about what is right and wrong, desirable or undesirable, just or unjust in society cannot be objectively shown to be true or false. Thus the sociologist views religion and religious rules as social norms that society enforces and these norms are required for the society to function harmoniously.

The other way of approaching Islam is non-normatively or what is called the value-free approach. The researcher’s aim is to exclude their own values and opinions when conducting research on Islam. So the sociologist will claim that the aim of a value-free approach allows the researcher to make observations and interpretations about Islam and Muslim society in a way that is as unbiased as possible. The non-normative approach “aims to establish facts and is not concerned with settling questions of values.” (http://www.answers.com/topic/value-free-approach). “Value-neutrality enables social scientists to fulfill the basic value of scientific inquiry that is search for true knowledge. Thus sociology being a science cherishes the goal of value neutrality.” Muslims have to examine the validity of the non-normative approach which concludes that conflicts over values cannot be settled factually.

The professor’s first claim is that there are only two valid ways of approaching Islam. A “believer” (as she puts it) or Islamic scholar approaches it normatively whereas the professor of humanities or sociologist approaches religion non-normatively. The reason why approaching the study of Islam is limited to these two perspectives is because of the assumption that Islam’s moral judgments cannot be objectively shown to be true or false, since value-judgments are subjective preferences. For example, A Muslim makes a moral judgment that drinking Alcohol is bad because Allah’tala says:

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab, and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful” [al-Maa’idah 5:90]

However, the normative approach views the Muslim who says that Alcoholic drinks are bad is simply making subjective value judgments on what “ought to be” discouraged or considered ‘evil’ according to the norms of the people in that society. This claim is totally false. Allah’tala says:

002.147 The Truth is from thy Lord; so be not at all in doubt

This verse points out an important concept that all human beings can realize, which is that, the existence of truth and falsehood is absolute and is not relative contrary to which the sociologists claim. Inshallah will examine whether any of the 2 approaches are valid at all.

Whenever an idea or theory is presented to the Muslim, his/her obligation is to refer the matter back to the Creator for judgment. For any thought to be a valid thought, the reality also must be able to confirm the validity of that idea or thought. The use of the normative/ non-normative paradigm is a thought/theory that seeks to explain or evaluate a certain reality as well. In our case, the question should be raised is, “What is the valid approach for studying the Islamic culture, thoughts, practices and rituals?” To accurately assess the approach used in HUMA 2815, it is important always to trace back the thought to its founder. The normative/ non-normative approaches were mostly formulated and influenced by Max Weber, a German social theorist, who lived around the early 19th century. Max Weber contends in Science as a Vocation, that,

…theologians regularly proceed from the further presupposition that certain ‘revelations’ are facts relevant for salvation and as such make possible a meaningful conduct of life. Hence, these revelations must be believed in. Moreover, theologies presuppose that certain subjective states and acts possess the quality of holiness, that is, they constitute a way of life, or at least elements of one, that is religiously meaningful.

Thus, the assumption is that revelations are “presuppositions” with no proof to validate its truthfulness and that rituals and religious acts are subjective that just “must be believed in…” The implicit suggestion is the claim that no religion or ‘way of life’ can take the absolute position of making the pronouncement that it IS the truth.

The reality is that human can make a judgment on what is true and what is false. Through repeatedly sensing their surroundings or reality, they can come to recognize that the existence of realities such as the moon or mountains are conclusive and definite and that they are not illusions. Any objective and serious study or thought must acknowledge the undeniable fact that absolute realities DO exist. If these realities were merely illusions that emanated from his imagination, then the human being, who has full control over his imagination, can alter the shape and nature of such illusions as he pleases. However, these realities exist regardless of his or anyone else’s imagination.

This means that the existence of any reality does not depend upon the person’s imagination and is not a relative issue like the subject of one’s imagination. With that in mind, reaching the truth must be the sole motive behind any study or research whether in university or the masajid. However the normative/ non-normative approaches is not interested in establishing what is true or false, because it’s method stipulates that value judgments are always subjective regardless of where it comes from. They view moral judgments in the Qur’an (which says drinking, zina, free-mixing is bad/evil) as things that cannot be objectively shown to be true or false. This is because they are not concerned with studying and validating the claims which the Qur’an makes in order to establish its truthfulness.

The Qur’an itself produces many challenges to the people as a litmus test for evaluating whether the Qur’an is word of the Creator or not. It also expresses to us the Islamic method of thinking by teaching the Muslims to view reality in absolute terms and not relative terms. Allah says about the Qur’an:

“If you are in doubt of what We have revealed to Our messenger, then produce one chapter like it. Call upon all your helpers, besides Allah, if you are truthful” (2:23)

Do they not then consider the Qur’ân carefully? Had it been from other than Allâh, they would surely have found therein much contradictions (4:82)

These are absolute positions of Either it is OR it is not.
Either the belief in Allah, His messengers, His angels, the Day of Judgment, His books, and Qadr is true OR it is false and there is no God, no such thing as messengers that were sent and there is no Day of Judgment. Therefore, the truth is what matches with the reality, and because the reality is the same for everyone, then this connection is absolute and not relative. The issue of whether Allah exists or whether the Qur’an is from Allah is not relative because either Allah exists or He does not and either Qur’an is from Allah or it is not. No one can claim that Allah exists and does not exist at the same time on the basis that some people deny His existence and others acknowledge it. Similarly it is irrational to study Islam and refrain from making judgment whether the Qur’an is the word of Allah or not. Saying that there exists a force called gravity, which pushes matter to the center of the earth, is correct and absolute because the reality proved its existence millions of times, and everyone observes the same phenomenon continuously and without exception. Thus, the existence of truth is a conclusive issue that every human being realizes.

Such sociological approaches to studying religion do not seek to establish whether something is true or not since the concept of truth and falsehood are absolute positions that the sociological method is not interested in establishing thus it is a flawed method for studying Islam and diverts itself into discussion that results in faulty conclusions.

Claim: Islamic jurisprudence was influenced by Roman law when the Muslims expanded their territory in the Byzantine Empire. She claimed governmental functions such as the jizya system was adopted from the Romans.
—————————————————————————————–
This claim is erroneous and without any foundation. In class, the prof claimed that when the Muslims established as part of the Islamic state in Roman Territory in Sham (Palestine, Jordan. Syria, Lebanon), the system of governors the jizya tax system and other aspects of Roman jurisprudence was one of the main sources of Islamic Shariah, and that some of the Islamic ahkam were taken from Romanic legislation. They claimed as evidence for their view of the claim that in the days of the Islamic conquests, schools of Roman law existed in the Wilayat of Sham in Qaysariyyah on the coasts of Palestine, and Beirut. In that area, there were also courts that proceeded, in their system and rules according to Roman law. These courts continued to run for sometime after the Islamic conquests, indicating that Muslims had approved and adopted them and proceeded according to Roman law and the Roman system. They supported this viewpoint with various assumptions. For example, they claimed it was natural for a nomadic people like the Muslims to consider what should they do when they conquered an urbanized country such as the Sham region which had been under Roman rule, and what they should rule with. Consequently they borrowed Roman law. Then they drew up a comparison between certain aspects of Islamic law and certain aspects of Roman law, to demonstrate the similarity between the two.

It is maintained that the Islamic law took rules from the Talmud, and these rules had been adopted by the Talmud from Roman jurisprudence. They claimed Islamic jurisprudence took Roman jurisprudence directly from the schools and courts in Sham, and indirectly via the Talmud which took it from the Romans. The claims made by the Orientalists are wrong for a number of reasons:

First: No one reported about the Muslims, neither the “academics” or the others,, that any Muslim, whether a jurist (faqeeh) or not, has ever pointed to the Roman jurisprudence or law, neither by way of criticism or support or quotation; and no body mentioned it, whether little or much. This indicated that Roman law was not a subject of discussion or study. Some Muslims translated works of Greek philosophy, but no Roman book or body of jurisprudence was ever translated. This strengthens the case that these books and laws were abolished from the country when conquered by the Muslim armies.

Second: At the time when they claimed there were schools of Roman jurisprudence
and courts which made decisions according to Roman law in the Wilayat of Sham, this province was full of mujtahidin from the ‘Ulema, judges and rulers. It is natural that any claimed Roman influence would have been noticed in those fuqahaa (jurists). The reality is that there is no sign of any Roman influence in the fiqh of these fuqahaa, nor any mention of it. Their jurisprudence and ahkam were based on the Kitab, Sunnah and the Ijma’a of the Sahabah.

One of the most famous of those mujtahidin was al-Awza’i. He lived in Beirut, the site of the largest Roman schools in the Sham as alleged by the Orientalists. He lived his entire life in Beriut. His opinions have been recorded in many recognized books of fiqh. For example, in volume VII of ash-Shafi’i's ‘al-Umm’, there are numerous ahkam of al-Awza’i. It can be seen , from reading the texts of al-Awza’i, they were far from the Roman law. The mazhab of al-Awza’i, as noticed from his fiqh and his reports, is the mazhab of the Ahl ul-Hadith. He relied upon hadith more than he relied upon ra’i. The example of al-Awza’i can be applied to other fuqahaa (jurists). If there were any influence, it would have been noticed in those fuqahaa.

http://en.wikipedia.org/wiki/Abd_al-Rahman_al-Awza%27i

Claim:
Differences of interpretation exist with regard to the wearing of the Khimaar** for the Muslim woman, so it is not obligatory to cover. The video entitled “Great religions: Islam” mentioned that wearing of the Hijab evolved from Arab customs and practices and was incorporated into Islam.
——————————————————————————————
The most important aspect of this subject is to discuss the topic upon the correct basis. The discussion is not based on the whether or whether not the Khimaar is a matter of “personal choice.” It should also not be based on whether or whether not the wearing of the it brings benefits such as modesty and acts as a deterrent from the opposite sex or to protect ones chastity. The correct basis for discussion is based on whether or not it is a command of Allah’tala and whether it is stipulated in Shari’ah texts or not.

For any opinion to be a valid Islamic opinion it must be based on a daleel (evidence) or a semblance of a daleel (Shubhat Daleel) that is derived by the Mujtahid (a Muslim jurist who is qualified to derive ruling from the Islamic sources) With this in mind, this is the only valid discussion that can be considered and taken seriously and only the strongest daleel is adopted. So when the professor of religious studies or anybody else wants to dispute an understanding of a text in the Qur’an or the ahadith such as the khimaar, Muslims cannot acknowledge that understanding unless evidence is provide based on a daleel and not upon one’s own mind. Allah’tala says :

59. O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.)

Notice that it says “…if you believe in Allah and in the Last Day.” Clearly, the HUMA 2815 course does not take any of these factors into consideration.

The claim made in the video Great Religions: Islam is that wearing of the khimaar is a practice came from pre-islalmic Arab custom or that Muslim women adopted it as the expansion of Islam State ensued. During Islam’s interaction with other peoples and nations, the video hints that Muslims continued to adopt and integrate their code of dress from the non-Islamic cultures, the hijab and jilbab being one of them. This claim is totally erroneous and should be rejected in the firmest terms. The women of pre-Islamic times (jahaliyya) used to wear a style of fashin where “ …the upper part of the woman’s tunic had a wide opening in the front, and her breasts were left bare.” Archeologists have discovered visual evidence which survived
in the form of stone carvings which shows, “The earliest evidence of Arab clothing from the first and second millennia B.C.E. shows that scant clothing was worn with a variety of headdresses. Men and women wore almost identical clothing in the early Islamic era of the seventh century and the time of jahiliyya (pre-Islamic era)” (http://www.answers.com/topic/clothing)

Imam Abu Abdullah Qurtubi says “Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar.”
Imam Abu’l-Fida ibn Kathir says, “‘Draw their khumur to cover their bosoms’ means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, hair and earrings uncovered.”

So how can the claim that Muslim women adopted their clothing from Arab customs when they went from scant, flimsy clothing to wearing loose fitting garments covering the head and the body?

Allah (subhanahu wa ta’aala) has legislated what is Halal and what is Haram, and He (subhanahu wa ta’aala) has legislated that the covering of the Muslim woman is Fard (obligatory).

”And let them draw their khimar (head scarves) over their juyub (necks and bosoms)” [TMQ An-Nur: 31].

And He (subhanahu wa ta’aala) said:

”O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloak (jilbaabs) all over their bodies.” [ Al-Ahzab: 59].

There are also many references in the Ahadith:
Abu Dawood narrates on the authority of ‘Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah’s Messenger wearing thin clothes. The Messenger _ turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and he pointed to his face and hands”.

Abu Dawood narrates on the authority of Qatada that the Prophet _ said: “When a young lady begins to menstruate, it is not correct that anything should be seen of her except her face and hands excluding the wrist.”

Al-Bayhaqi narrates on the authority of Asma’ bint ‘Umays that she said: “The Messenger of Allah entered the house of ‘Aisha bint Abu Bakr while her sister, Asmaa bint Abu Bakr, was with her. She was wearing a Shammi (Syrian) dress with wide sleeves. When the Messenger of Allah _ saw her he got up and went out.” ‘Aisha said: “leave the room for the Messenger of Allah has seen something he does not like.” So she withdrew. Then the Messenger of Allah _ entered and ‘Aisha (ra) inquired as to why he stood to leave? He _ said: “Did you not see what she was wearing? It is not permitted for anything to be seen of a Muslim woman except this and this.” He took his sleeves and covered the upper part of his hands until nothing could be seen of his hands except his fingers. Then he lifted his hands to his temples until only the face could be seen.”

It is clear from these texts that the Islamic dress is based upon the message that Muhammad (sualAllahu alayhi wasalam) brought from Allah (subhana wata’ala). So the only reason for covering is the fact that Allah (subhana wata’ala) commanded it of the Muslim woman and in fulfilling the obligation she obeys Him (subhana wata’ala) and gains His pleasure and reward in the hereafter. Adopting any other, Western inspired, reasoning for wearing the Khimar is unacceptable and lends support to the ‘Attack on the Veil’, by so called experts on Islam.
——————————————————————————————–
**Imam Abu’l-Fida ibn Kathir: “Khumur is the plural of khimar which means something that covers, and is what is used to cover the head. This is what is known among the people as a khimar.”

The dictionary of classical Arabic, Aqrab al-Mawarid: “[The word khimar refers to] all such pieces of cloth which are used to cover the head. It is a piece of cloth which is used by a woman to cover her head.”

Shaykh Muhammad Nasiruddin Albani: “The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended

This is a few of the many errant ideas and claims that I have heard. As we know, Islam is the deen of Haqq and the haqq is clear from baatil. Any Muslims who is taking this course or has taken this course must know that Islam cannot be intellectually defeated, and is encouraged to post anything strange they have heard from this class in order to clarify our understanding and not fall into the traps of the orientalists. I am hoping inshallah this will be a discussion and we can learn from each other inshallah. Please point out any mistakes. Suggestion and comments are also welcome.