Local Time

Sunday, July 19, 2009

MCB Expresses Alarm Following yet Another Attack on a UK Mosque

7 May 2009

The MCB conveys its sympathy and prayers for the well being of the Muslim community in Luton after the recent malicious arson attack on a local Islamic centre, Masjid al-Ghurabaa, which the police say has caused considerable damage. This latest attack on a Muslim place of worship and a community centre that includes educational facilities for children and women is another sad reminder of the clear and present reality of Islamophobia in Britain today.

The MCB commends the Bedfordshire Police for its swift action so far and hopes that they will apprehend the perpetrators swiftly and bring them to justice. The suspected arson attack follows a number of threats the mosque has received from suspected far right groups in recent weeks. We would also implore all such centres, mosques, businesses and schools that cater for Muslims to re-evaluate their security measures in cooperation with the police to safeguard against possible attacks.

Secretary General of the Muslim Council of Britain, Dr. Muhammad Abdul Bari added:

�Although the investigation is still ongoing into this shocking crime, we cannot ignore the clear correlation between the rise of Islamophobia with the rise of extremist far right groups in Britain. With the forthcoming European Parliamentary Elections on June 4th, we would like to remind all fellow citizens who value a safe and harmonious Britain to exercise their vote. Our complacency may unwittingly open the doors to racist and xenophobic parties like the BNP, who only fuel hatred and extremism in our country, to slip into power.�


The Muslim Council of Britain is a non-partisan umbrella body of 500 Muslim organisations - mosques, charities, schools and community groups etc.- that cater to the religious, spiritual and social needs of a large majority of British Muslims.

For further information please contact:

The Muslim Council of Britain
PO Box 57330
London E1 2WJ

Tel: 0845 26 26 786
Fax: 0207 247 7079



Muslim women are being targeted as being oppressed in the Western media because of the Hijaab and gender segregation. A clash of civilization is being made between Islam and the West. It is very important that we understand Islam and the honor that Allah SWT has conferred upon Muslim women.

Muslims must bear in mind that any guidance other than the Guidance of Allah is misguidance and that any law other than the Laws of Allah (Shariah) is repression. It is important for Muslims to realize that the Laws that Allah Revealed is for our own advantage. Allah is Our Creator and He is the One who knows Best His Creatures. Allah has honored the Muslim sisters with Islam- He has made them adherents of a nation of Truth. They are members of the people of Jannah.

Muslim women are given the right to live. Before the advent of Islam women were either buried alive or looked upon as objects of lust but when Muhammad SAW came, he prohibited this. Many religions consider a woman to be soulless but in Islam a woman has a soul. The woman is indeed held in a very high esteem in the religion of Allah since the Prophet Muhammad SAW said that the most precious thing on earth is a virtuous woman. He (The Prophet SAW) also ordered the males to Fear Allah and respect the women. When Allah says “O You who Believe”, he is addressing both males and females. In Islam men as well as women are created to worship Allah. If a Muslim sister says “Alhamdulillah”, she will not be rewarded less than a Muslim brother, who says “Alhamdulillah”,

Muhammad SAW dignified the Muslim woman as a mother. Once a companion came to the Prophet SAW and asked Allah whom he must respect the most, Muhammad SAW said the mother thrice and then said the father. The obligation to wear the Hijaab (S24 V31) is another self-esteem that Allah the Almighty has given to the Muslim sisters. It is an Islamic identity to the woman. The Hijaab is a protective thing to females since they are less prone to be victims of rape. It is a way of judging a lady by what is in her head and not by the shape of her body.

Islam gave women rights much before the Women’s Liberation Movements. Islam empowers women. When the Holy Prophet SAW said that teaching of knowledge is compulsory on all Muslims, the females are included. Aisha RA is an example of an educated Muslim woman- she reported a number of Hadith. It is only in the 19th century that some societies gave women the right to inheritance but more than 1400 years ago Islam gave women property rights. According to the Islamic Law, it is the husband who gives the marital gift (mahar) and not the woman who gives the husband. The mahar is symbolic of the financial right of the Muslim sister. A Muslim woman has her own economic independence and power. When a Muslim woman marries, she can keep her own name. She is not forced to live under the shadow of the husband by taking his name. In addition, in relation to the Shariah, a woman is not forced to marry against her will. Marriage is about two companions who understand each other and not just two beings who are struggling against each other. Islam does not forbid women from giving opinions. Umm Salama RA advised the Prophet Muhammad SAW. Moreover, Umar RA was challenged in the mosque by a woman and without any condescending attitude he recognized his error and accepted that the sister was right.

The above are just few brief examples of the status that Allah SWT has Bestowed on Muslim sisters. It is important that Muslims realize that we are living in a society that calls to liberation of the Muslim women who are abiding by the Laws of Allah, but in reality, that society wants to turn us away from being a slave of Allah. It is a consumer society that wants Muslim sisters to submit to their fashion designers and mix in places which are not allowed in Islam. We must ask Allah to Guide us all since Satan is tricking us by making the evil looking beautiful. We must all search for Islamic knowledge so as to understand the wisdom behind each and every Law of Allah.

There is no Military Solution to Crisis in Pakistan

18th May 2009

The Muslim Council of Britain (MCB) today expresses its grave concern by the worsening humanitarian crisis in the Pakistan north-west province and Swat valley in particular. Many British Muslims � especially those with deep ties to the country � have voiced serious alarm at this appalling alarming tragedy. The current crisis has led to almost one million civilians to flee their homes � the largest human exodus since the partition of India in 1947.

�The main victim of this brutal conflict is the innocent civilian population. We are utterly distressed by their extreme trauma and massive displacement. Whatever the rights or wrongs, one thing is certain, there could be no military solution to the crisis�, said Secretary General Dr. Muhammad Abdul Bari.

The MCB urges all concerned parties to return to the negotiating table forthwith and pursue a political path out of the current impasse. We also call upon all external forces to respect the territorial integrity of Pakistan and will of its people.

�This widening conflict threatens to engulf the states of the region and more dangerously undermine international security. Our government is now more than ever obliged to support Pakistani political reconciliation and an immediate end to this destructive war of attrition.�� Dr. Muhammad Abdul Bari added.


The Muslim Council of Britain is the UK's largest Muslim umbrella body with over 500 affiliated national, regional and local organisations, mosques, charities and schools.

Media enquiries should be addressed to the MCB Media Office on 0845 26 26 786 or 07956 353 738. Email: media@mcb.org.uk.

Non-media enquiries should be addressed to the MCB Office at The Muslim Council of Britain, PO Box 57330, London E1 2WJ. Tel: 0845 26 26 786 Fax: 0207 247 7079

This press release and other MCB publications and information are available on the MCB website at www.mcb.org.uk


Thousands of precious books have been written on the tenets of the Islamic faith and its commands and prohibitions, and many of them have been translated into foreign languages and distributed to every country. On the other hand, ill-willed and short-sighted people have continuously attacked the useful, bountiful and lightsome rules of Islam and have striven to blemish and change it and to deceive Muslims.

It is still seen with gratitude that in almost every country scholars of Islam are striving to disseminate and defend this path. Unsuitable speeches and articles, however, are still being witnessed, which are claimed to have been taken from – but out of misunderstanding of – the Qur’an al-karim and the hadith ash-sharif [1] by a few people who have not read or understood the books by the ’ulama’ (scholars) of Ahl as-Sunna [2]. Yet these speeches and articles are ineffective against the firm iman (belief) of Muslims (brothers)(this applies to Muslim brothers and sisters) and have no influence, but indicate the ignorance of their agents.



[1] hadith ash-sharif: a saying of the Prophet (‘alaihi ‘s-salam).

[2] Ahl as-Sunna (wa’l-Jama’a): the true pious Muslims who follow as-Sahabat al-kiram. These are called Sunni Muslims. A Sunni Muslim adapts himself to one of the four Madhhabs. These madhhabs are Hanafi, Maliki, Shafi’i and Hanbali.


“Most people go wrong by acting upon doubts and illusions. Some of such ill-thinking people say, ‘Allahu ta’ala does not need our ’ibadat (worshipings). Our ’ibadat do Him no good. It is indifferent to His Greatness whether people worship Him or disobey Him. Those who perform ’ibadat suffer trouble and bother themselves in vain. ’ This reasoning is wrong; those who do not know Islam say so because they think that ’ibadat are commanded because they are useful to Allahu ta’ala. This is a very wrong supposition that makes one confuse impossible with possible. Any ’ibada (worshipping) done by anybody is useful to himself only. Allahu ta’ala declares clearly in the eighteenth ayat (verse of Quran-al Kareem) of the surat (chapter of Quran-al Kareem) Fatir that this is so. A person who bears this wrong thought is like a sick person whom the doctor recommends to diet but who does not diet and says, ‘It won’t harm the doctor if I don’t diet. ’ He is right to say that it will not harm the doctor. But it will harm him. The doctor recommends him to diet not because it will be useful to the doctor himself but to cure the patient’s disease. If he follows the doctor’s advice he will recover. If he does not, he will die, and this will not harm the doctor at all.


Ibni ’Abidin wrote in Radd-ul mukhtar:

It is sunnat-i muakkada [1] to use a miswak when performing an ablution. A hadith-i-sharif [2] declares: “The namaz (daily prayer) which is performed after using a miswak is seventy-fold superior to the namaz without a miswak.” A miswak must be straight, as wide as the second small finger, and a span long. The miswak is derived from a branch of the erak (peelo) tree growing in Arabia. [Shaving it about two centimetres from the straight end, you keep this part in water for a couple of hours. When you crush it, it will open like a brush.] When the arak tree cannot be found, a miswak can be made from an olive branch. You should not make it from a pomegranate branch. If an erak or olive tree cannot be found or if one does not have teeth, the sunnat [3] must be carried out with one’s fingers. The miswak has more than thirty advantages, which are written in Tahtawi’s Hashiyatu Maraq al-falah. Firstly, it causes one to die with iman (belief) in one’s last breath. It is makruh for men to chew gum without any ’udhr (strong necessity), even when they are not fasting. Women must use chewing gum when they are not fasting instead of a miswak by intending to do the sunnat.



[1] sunnat-i muakkada: the sunnah that is emphatic, practised regularly by our blessed Prophet.

[2] hadith-i-sharif: a saying of the Prophet (‘alaihi ‘s-salam).

[3] sunnat: act, thing that was, though not commanded by Allahu ta’ala, done and liked by the Prophet (‘alaihi ‘s-salam) as an ‘ibada.


It is wajib [1] for men to make an istibra, that is, not to leave any drops in the urethra, by walking, coughing. Women do not make an istibra. One must not make an ablution unless one is satisfied that there are no drops of urine left. One drop oozing out will both nullify the ablution and make one’s underwears dirty. If less than a palmful ( if anything from the size of a pinhead to less than a palmful) oozes onto the pants, it is makruh [2] for one to make an ablution and perform namaz (daily prayer). If more oozes, the namaz will not be sahih (valid). Those who have difficulty with istibra must put a cellulosic cotton wick as big as a barley seed into the urinary hole. The cotton will absorb the urine oozing out, which will prevent both the ablution from being broken and the pants from getting najs. Only, the end of the cotton must not jut out. If the cotton wick is long and its end remains outside and gets wet with urine, the ablution will break. Shafi’is should not put cotton there during the blessed month of Ramadan; it will nullify one’s fast according to the Shafi’i Madhhab [3]. When a Hanafi Muslim imitating the Shafi’i Madhhab in ablution and namaz uses the cotton wick likewise, it will not nullify his fast.



[1] wajib: (act, thing) never omitted by the Prophet, so almost as compulsory as fard and not to be omitted.

[2] makruh: (act, thing) improper, disliked and abstained by the Prophet (‘alaihi ‘s-salam).

[3] Madhhab: all of what a profound ‘alim of (especially) Fiqh (usually one of the four-Hanafi, Shafi’i, Maliki, Hanbali) or iman (one of the two, namely Ash-ari, Maturidi) communicated.

Sarkozy Defies Universal Values as he tells Women What Not to Wear:

French leader's Burqa remarks are designed to whip-up further xenophobia against Muslims

23rd June 2009

The Muslim Council of Britain (MCB) criticised French President Nicholas Sarkozy's intention to ban the wearing of Burqa - a garment worn by a minority of Muslim women in accordance with their religious belief. Reiterating its long established position that individuals must have the freedom to choose their attire on the basis of deeply-held religious beliefs, the MCB called upon the French President to desist from engaging in and promoting divisive politics towards its Muslim inhabitants. In this respect, the MCB echoes the US President Barack Obama's caution that 'it is important for Western countries to avoid impeding Muslim citizens from practising religion as they see fit - for instance, by dictating what clothes a Muslim woman should wear. We cannot disguise hostility towards any religion behind the pretence of liberalism.'

Assistant Secretary General of the MCB, Dr. Reefat Drabu said: "It is patronising and offensive to suggest that those Muslim women who wear the burqa do so because of pressure or oppression by their male partners or guardians". She added: "Such suggestions can legitimately be perceived as antagonistic towards Islam. Instead of taking a lead in promoting harmony and social cohesion amongst its people, the French President appears to be initiating a policy which is set to create fear and misunderstanding and may lead to Islamophobic reaction not just in France but in the rest of Europe too".


The Muslim Council of Britain is an umbrella group of over 500 Muslim organisations - mosques, charities, community groups.

The Muslim Council of Britain
PO Box 57330
London, E1 2WJ
Tel: 0845 26 26 786
Fax: 0207 247 7079


It is not permissible for those who have not reached the grade of ijtihad [1] to draw rules from the Nass, that is, the Book and the Sunna [2]. Now some ignorant people claim that they have reached the grade of absolute ijtihad, that they can draw rules from the Nass and that they no longer need to follow one of the four madhhabs [3], and they abandon the madhhab they have followed for years. They attempt to refute the madhhabs with their unsound thoughts. They make such ignorant, stupid statements as, ‘We will not follow the opinion of a religious man who was as ignorant as we are. ’ Deluded by Satan and provoked by the nafs [4], they claim superiority. They cannot realize that by saying so they reveal not their superiority but their stupidity and ignominy. Among these, we see also those ignorant heretics who say and write that everybody should read and derive rules from tafsir books and [the Sahih of] al-Bukhari. O my Muslim brother! Completely avoid making friends with such idiots or supposing that they are religious men! Hold fast to the madhhab of your imam [5]! You are free to choose whichever you like of the four madhhabs. But it is not permissible to collect the facilities (rukhsas) of the madhhabs, that is, to unify the madhhabs, which is called ‘talfiq’.



[1] ijtihad: (meaning or conclusion drawn by a mujtahid by) endeavouring to understand the hidden meaning in an ayat or a hadith.

[2] Sunna: act, thing that was, though not commanded by Allahu ta’ala, done and liked by the Prophet (‘alaihi ‘s-salam) as an ‘ibada.

[3] Madhhab: all of what a profound ‘alim of (especially) Fiqh (usually one of the four-Hanafi, Shafi’i, Maliki, Hanbali) or iman (one of the two, namely Ash-ari, Maturidi) communicated.

[4] nafs: a malignant being created in the human nature. All its desires run counter to Allahu ta’ala’s commandments. It is the only property whose desires and activities are harmful to itself and to its owner.

[5] imam: i) profound ‘alim; founder of a madhhab; ii) leader in congregational salat; iii) caliph.


Rejoicing at another’s misfortune is “shamatat”. Rasulullah ‘sall-Allahu ’alaihi wa sal-lam’ states in a hadith-i-sharif [1]: “Do not have ‘shamatat’ for a religious brother! If you have ‘shamatat’ then Allahu ta’ala will deliver him from the disaster and punish you with an identical disaster.” It would not be “shamatat” if one feels happiness upon hearing the death of an oppressor due to the jubilation of deliverance from his oppression. Being happy upon hearing the disasters and troubles other than death one’s enemy is suffering will be “shamatat”. It will even be worse if one believes that one is the cause of the disasters and troubles, e.g., by supposing one’s prayer (dua) has been accepted and so one’s enemy is suffering. Such belief would cause one to catch the vice of self love (’ujb). One should think the suffering of one’s enemy might be (divine) deception (“Makr” or “Istidraj”) for oneself. Therefore, one should pray for the removal of those troubles. Rasulullah ‘sall-Allahu ’alaihi wa sal-lam’ states in a hadith-i-sharif: “A Mu’min’s good prayer ‘dua’ on behalf of another Mu’min brother will be accepted. An angel will say, ‘May Allahu ta’ala give the same goodness to you also!’ And then they will say, Amin! Prayer ‘dua’ of an angel will not be rejected.” If the enemy is a tyrant (zalim) and the disasters and troubles he suffers will prevent him from oppressing others, then being happy about his suffering over those troubles would not be “shamatat” and would not be a sin but instead it would be religious ghayrat. Religious ghayrat is an indication of firmness of one’s belief. It is good to have ghayrat for Allahu ta’ala. It is not so good if it is due to one’s bestial desires. In fact, being happy upon hearing of the suffering of the tyrant is not a good thing but since it prevents him from oppressing others, it has become permissible.



[1] hadith-i-sharif: a saying of the Prophet (‘alaihi ‘s-salam).

The month of Rajab

As salaam alaykum wahrehmatulahi wahbarakatohu

"Verily, the number of months with Allah is twelve months, so it was ordained by Allah on the Day when He created the heavens and the earth; of them four (Dhul-Qidah, Dhul-Hijjah, Muharram and Rajab) are Sacred.."
[soorah At-Tawbah, v:36]


Rajab is one of those sacred months, which Allah has chosen and given a special status.

Allah says in Soorah Tawbah (9): 36,

"Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them four (Dhul-Qidah, Dhul-Hijjah, Muharram and Rajab) are Sacred. That is the right religion, so wrong not yourselves therein…"

Allah has commanded us to give special attention to the sanctity of these four months, and refrain from committing sins in them.

Allah says in the Qur'aan: "O you who believe! Violate not the sanctity of the Symbols of Allah, nor of the Sacred Month…" [Soorah al-Ma'idah (5):2]

meaning avoid sins and do not violate the laws of Allah for you are required to respect and honor the sacred months - This prohibition includes both sinful deeds and incorrect beliefs. However, we find numerous innovations widespread among the masses of people with regards to the month of Rajab, some of them are fasting, praying Qiyaam on the 27th of Rajab. Also included in these innovations are visiting graves, reciting specific Du'aas, frequently performing Umrah in Rajab, etc.

Innovation in religion is one of the serious matters which go against the Book of Allaah and the Sunnah. The Prophet (peace and blessings of Allaah be upon him) did not die until after the religion had been perfected. Allaah says (interpretation of the meaning):

"… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…" [al-Maa'idah 5:3]

It was reported that 'Aa'isha (may Allaah be pleased with her) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

"Whoever innovates something in this matter of ours which is not a part of it, will have it rejected." (Agreed upon).

"Whoever does an action which is not a part of this matter of ours will have it rejected." (Muslim)

The following innovations are commonly practiced in Rajab:

1- Salaat al-Raghaa'ib. This prayer became widespread after the first and best centuries, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

"Salaat al-Raghaa'ib is bid'ah according to the consensus of the scholars of religion, such as Maalik, al-Shaafa'i, Abu Haneefah, al-Thawri, al-'Oozaa'i, al-Layth and others . The hadeeth that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadeeth".

2- It was reported that major events happened in the month of Rajab: but none of these reports are true. It was reported that the Prophet (peace and blessings of Allaah be upon him) was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct.

3- Celebrating Prophet's Night Journey - It was reported with an isnaad that is not saheeh from al-Qaasim ibn Muhammad that the Prophet's Night Journey (al-Israa') took place on the twenty-seventh of Rajab. This was denied by Ibraaheem al-Harbi and others.

One of the innovations that take place during this month is the recitation of the story of the Mi'raaj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyaam al-Layl or fasting during the day, or rejoicing and celebrating.

Some celebrations are accompanied by haraam things such as mixing of men and women, singing and music, all of which are not permitted on the two Eids which are prescribed in Islam, let alone innovated celebrations.

Add to that the fact that there is no proof that the Israa' and Mi'raaj happened on this date [the date, the month & the year of Mi`raaj is not proved by authentic hadiths].

Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet (peace and blessings of Allaah be upon him) or from his companions, may Allaah be pleased with them, or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us.

4- Salaat Umm Dawood halfway through Rajab.

5- Specific du'aa's which are recited during Rajab are all fabrications and innovations.

6- Visiting graves specifically in Rajab is bid'ah, because graves are to be visited at any time of the year.

7- Konday- Distributing special type of breads: In the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbors.

8- Fasting in Rajab:
There is no saheeh report from the Prophet (peace and blessings of Allaah be upon him) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days.

'Umar (may Allaah be pleased with him) used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah ibn al-Harr said: I saw 'Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, This is a month which was venerated in the Jaahiliyyah. (al-Irwaa', 957; al-Albaani said: it is saheeh).

Imaam Ibn al-Qayyim said: the Prophet (peace and blessings of Allaah be upon him) did not fast for three consecutive months (i.e., Rajab, Sha'baan and Ramadaan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month.

Al-Haafiz ibn Hajar said in Tabayyun al-'Ajab bimaa wurida fi Fadl Rajab:

"No saheeh hadeeth that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyaam al-Layl specifically during this month. Imaam Abu Ismaa'eel al-Harawi al-Haafiz has already stated this before me, and we have narrated this from others also."

In Fataawa al-Lajnah al-Daa'imah states with regard to fasting specifically in Rajab, we do not know of any basis in Sharee'ah for doing that.

9- Frequent Umrah in Rajab

There is no report from the Prophet (peace and blessings of Allaah be upon him) – to suggest that there is any particular virtue in performing 'Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing 'Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu'l-Qa'dah and Dhu'l-Hijjah.

There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed 'Umrah in Rajab, rather that was denied by 'Aa'ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed 'Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawaa:

"As for singling out some of the days of Rajab for any kind of good deed, ziyaarah (visiting the House of Allaah, the Ka'bah) or anything else, there is no basis for this, because Imaam Abu Shaamah stated in his book al-Bida' wa'l-Hawaadith: specifying acts of worship at times that were not specified by sharee'ah is wrong; no time is to be regarded as better than any other except in cases where the sharee'ah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing 'Umrah frequently."

But if a person goes for 'Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that.

We ask Allah to protect us from all innovations, and make us amongst those who correctly follow the Sunnah of Allah's Messenger (sallallahu alaihe wa-sallam), and venerate those things that Allah has made sacred in the way that He has prescribed.


Our Prophet (sall-Allahu ’alaihi wa sallam) declared: “I have been sent down to perfect virtue and to spread beautiful morals over the world.’ Another hadith [1] states: “Among you, the ones with a perfect morality are the ones with an elevated faith.” Therefore, even faith is measured by morality.

Spiritual purity is essential for a Muslim. A person who lies, who cheats, deceives others, who is cruel, unjust, who shirks from helping his co-religionists, who assumes superiority, who thinks only of his advantages, is not a true Muslim, no matter how much he worships. The exalted meaning of the first three verses in Chapter (sura) Ma’un is: “O! My Messenger! Have you seen someone who denies the Judgement, puts the orphan aside with harshness, does not give their rights, and does not encourage others to feed the needy?” The worships of such people are not accepted. In Islam, keeping away from the prohibitions (haram) takes precedence over doing the commandments (fards). A true Muslim is, first of all, a perfect and mature person. He has a smiling face. He is a honey-tongued man who tells the truth. He never knows what it is “to be angry.” Rasulullah (Hadrat [2] Muhammad [sall-Allahu ’alaihi wa sallam]) declared: “The person given mildness is the one endowed with the goodness of this world and the Hereafter.”

A Muslim is extremely modest. He listens to everyone who consults him and helps them as far as possible.

A Muslim is dignified and polite. He loves his family and his country. Our Prophet (sall-Allahu ’alaihi wa sallam) declares: “Your love of country originates from your fatih.” That is why, when the government fights against aggressors, a Muslim does his military service willingly. It says as follows in a work written by a German priest in 1560, which has been mentioned above: “Now I’ve understood why the Muslim Turks overcame us in all our expeditions. Whenever there is a holy war here, the Muslims immediately take up their arms, fight and die willingly for the sake of their country and religion. They believe that those who die in a holy war will go to Paradise. In contrast, in our country, when there is a likelihood of war, everyone looks for a hiding place lest they should be enrolled in the army. And those who are recruited by force fight reluctantly.



[1] Hadith: a saying of the Prophet (‘alaihi ‘s-salam).

[2] Hadrat: title of respect used before the names of great people like and Islamic scholars.


Iman means, without consulting mind, experience or philosophy, to confirm, to believe the facts which hadrat Muhammad, the master of both worlds, communicated as the Prophet. If one confirms them because they are reasonable, one has confirmed mind and the Messenger together, in which case the Prophet has not been trusted completely. When confidence is incomplete, there is not iman. For iman cannot be broken. If a mind finds what the Messenger brought as reasonable, it will be understood that this mind is salim, perfect.

If, concerning a fact which is to be believed, one consults experimental knowledge and believes it when it is suitable with experiments but disbelieves or doubts it when one cannot prove it through experiments, one has believed experiments, not the Messenger. Such iman, let alone being perfect, is not iman itself. For iman cannot be broken. It cannot be great or small.

If one attempts to measure religious knowledge with philosophy, one has believed the philosopher, not the Prophet. [Yes, mind, philosophical and experimental knowledge are of great help in realizing that Allahu ta’ala exists and that Muhammad ‘alaihissalam’ is Allah’s Prophet. But, after believing the Prophet with their help, it is not right to consult mind, philosophy, or experimental knowledge about any of the facts communicated by him. For, as shown by some examples appearing in literature, many of the facts acquired through mind, philosophy and experimentation change in the process of time, and when new ones are found old ones are discarded.]

Then, Iman is to trust and believe all the commandments which our master Rasulullah ‘sallallahu alaihi wa sallam’, as the Prophet, brought and conveyed to all people from Allahu ta’ala.


Rejecting an excuse shown by a Muslim is makruh [1]. It is stated in a hadith-i-sharif [2]: “It is a sin not to accept an excuse shown by your Muslim Brother.” Accepting excuses and overlooking faults are Attributes of Allahu ta’ala. Allahu ta’ala will be wrathful towards a person who does not adapt himself to these Attributes, and He will torment him. There are three ways of showing excuses. The first way is to rue, saying, “Why did I do so,” or to explain yourself, saying, “I did so for this (or that) reason.” The second way is to apologize, saying, “I wish I hadn’t done so,” or “Yes, I did so, but I shall not do so again.” The third way is to deny what you have done. Saying “I did it but I will not do it again,” would be tawba. A Believer will wait for an excuse to be shown in order to forgive the offender. Hypocrites want others’ faults to be exposed. Rasulullah ‘sall-Allahu ’alaihi wa sal-lam’ states in the following hadith-i-sharifs: “You should be chaste. Do not commit ugly things. Also, make your wives chaste.” And “If you yourselves are chaste, your wives will also be chaste. If you are kind to your parents, your children will also be kind to you. A person who does not accept an excuse of another Muslim will not drink water from the Kawthar lake in the Hereafter ‘Akhirat’.” This hadith-i-sharif concerns the Muslim who does not know that his Muslim brother committed an evil action and also he doesn’t know that his excuse is a lie. For rejecting his excuse would mean su-i-zan about another Muslim.” Accepting his excuse although you know that he is lying means to forgive him. Forgiving in such cases is not obligatory (wajib); yet it is a meritorious act (mustahab), (which yields much thawab, reward).



[1] makruh: (act, thing) improper, disliked and abstained by the Prophet (‘alaihi ‘s-salam); makruh tahrima: prohibited with much stress.

[2] hadith-i-sharif: a saying of the Prophet (‘alaihi ‘s-salam).


It is forbidden to be conceited or haughty. Pride (Kibr) is an Attribute of Allahu ta’ala. Being proud (Kibriya) or the Attribute of Pride is appropriate for Allahu ta’ala. When a human being holds the view that his nafs [1] is lowly his value will increase in the sight of Allahu ta’ala. Conversely, a person who thinks himself worthy and superior will not have any value in the sight of Allahu ta’ala. Any scholar who does not know the harm of being conceited and haughty should not be considered a real scholar. Gaining more knowledge increases one’s fear of Allahu ta’ala and one cannot dare to commit sins. For this reason, all prophets were humble people. They were very much afraid of Allahu ta’ala. They did not possess vices like conceit and self love (’ujb). One should not treat youngsters and sinners (fasiqs and fajirs) with conceit. However, it is necessary to treat conceited people with equal conceit. If a person is a learned one; when he sees an ignorant sinner he should say to himself, “This person is sinning because he does not know. Yet I am committing sins despite my knowledge of them.” When he sees a learned person he should think, “This person has more knowledge than I do. And he pays his knowledge its due; he performs his religious practices with ikhlas (sincerity); whereas I don’t.” When he sees an elderly person he should say, “This person has probably done more worship than I have;” and if the person he sees is younger than he is, he should think, “Young people have fewer sins than I do.” When he sees a person his age, he should say to himself, “I know about my sins, not about his doings. Iniquities are to be censured when they are known.” When he sees a holder of bid’at [2] or a disbeliever, he should say, “A person’s credal state is vulnerable to changes till the time of his expiration. I do not know how I will end up.” So, even such people should not cause a Muslim to be conceited. Yet we should not like them. In fact, people who try to spread bid’ats and heresies are inimical to the Sunnat [3] of the Messenger of Allah ‘sall-Allahu ’alaihi wa sal-lam’. They strive to extinguish the nurs (lights) of Sunnat, to promulgate bid’ats and heresies, to malign the scholars of Ahl as-sunnat [4] ‘rahima-humullahu ta’ala’, to distort the meanings of ayat-i-karimas [5] and hadith-i-sharifs [6], and thereby to destroy Islam from within.



[1] nafs: a malignant being created in the human nature. All its desires run counter to Allahu ta’ala’s commandments. It is the only property whose desires and activities are harmful to itself and to its owner.

[2] bid’at: a saying of the Prophet (‘alaihi ‘s-salam).

[3] Sunnat: act, thing that was, though not commanded by Allahu ta’ala, done and liked by the Prophet (‘alaihi ‘s-salam) as an ‘ibada.

[4] Ahl as-sunnat: the true pious Muslims who follow as-Sahabat al-kiram. These are called Sunni Muslims. A Sunni Muslim adapts himself to one of the four Madhhabs. These madhhabs are Hanafi, Maliki, Shafi’i and Hanbali.

[5] ayat-i-karima: a verse of al-Qur’an al-karim ; al-ayat al-karima.

[6] hadith-i-sharif: a saying of the Prophet (‘alaihi ‘s-salam).

A modern tragedy: Commemorating of Srebrenica Genocide Day 11 July

The Muslim Council of Britain (MCB) has urged Imams and Islamic associations to remember Srebrenica Genocide Day on 11 July. On this day in 1995, more than 8,000 Bosniak Muslim men and boys were massacred in Srebrenica despite being in a UN-protected safe area.

The MCB Secretary General wrote to Imams across the UK, urging them to bring awareness of the genocide during their Friday sermons (Khutba) today. "The massacres of defenceless Muslims in Bosnia and Srebrenica will continue to bleed the hearts of Muslims in Europe and beyond. It is vital that we bring about awareness of the genocide, especially on the back of recent wave of Islamophobia and attacks on Muslims, their properties and places of worship across Europe."

He added "This new phenomenon is symbolised in Britain recently by the bombing of mosques and other Muslim buildings, and across Europe, by the shocking and brutal murder of a Muslim woman, killed because she chose to wear a headscarf".

The MCB also distributed a Khutba prepared by the Grand Mufti of Bosnia, Rais-ul-Ulama Dr. Mustafa Ceri� about the Genocide, requesting Imams in Mosques and Islamic centres to read this Khutba during the Friday Jumu'a Prayers today. The Khutba and the day of commemoration is a reminder to all Europeans, Muslims, Christians, Jews and others, that Islam has deep European roots. It has an illustrious history of coexistence with Christian and Jewish communities in Europe, as well as a recent history marred by vengeful hate and indiscriminate murder.

In his message to Imams, Dr. Bari prayed that may Allah grant the martyrs of Srebrenica the highest place in Jannah and bless Europe with peace and guidance as a reward of their sacrifice. [ENDS]

For further Information on Genocide Commemorating Khuta:



The Muslim Council of Britain (MCB) is an umbrella group of 500 Muslim organisations - mosques, charities, community groups.

The Muslim Council of Britain

PO Box 57330

London, E1 2WJ

Tel: 0845 2626 786

Fax: 0207 247 7079




On the Day of Judgement He will be seen by disbelievers and sinful Muslims in His Wrath and Glory, and by pious Muslims in His Kindness and Beauty. Angels and women, too, will see Him. Disbelievers will be deprived of this. There is a sound report conveying that genies also will be deprived of this.

A hadith-i-sharif [1] says, “You will see your Rabb on the Day of Judgement as you see the [full] moon on the fourteenth [of the month].” As Allahu ta’ala is known incomprehensibly in this world, so He will be seen incomprehensibly in the Hereafter.

It should be believed that Allahu ta’ala will be seen. Yet we should not wonder how this will happen; His works cannot be comprehended through intellect (’aql). They are not like worldly affairs [they cannot be measured with physical or chemical criteria]. Such concepts as direction, being opposite or being toward something have no connection with Allahu ta’ala. He is not material. He is not an object [nor is He an element, an alloy or a compound]. He is not countable, He cannot be measured, nor can he be calculated. No change takes place in Him. He is not at a place. He is not with time. He does not have a past or a future, front or back, bottom or top, right or left. Therefore, nothing of Him can human reasoning comprehend, nor does human intellect or knowledge suffice to do this. So, man cannot comprehend how He will be seen.

Muhammad (’alaihi ’s-salam) saw Allahu ta’ala during the Mi’raj. But this seeing was not with the eyes, like seeing in this world.



[1] hadith-i-sharif: a saying of the Prophet (‘alaihi ‘s-salam).


Islam has declared clearly what justice and cruelty are, what rights and duties people have towards one another, families and neighbors towards one another, people towards the government, and governments towards one another. Islam states what a crime is, and it has put basic rules upon these unchangeable concepts. It has not limited the practicing of these unchangeable rules on all events and happenings, but has commanded them to be practiced according to common usage.

In the book Durar-ul-Hukkam, an explanation of Majalla, from article 36 onward, it is written: “The rules depending upon a Nass (Ayat-i karimas [1] or Hadith-i sharifs [2] with clear meanings) or a Dalil (proof) do not change in the course of time; however, the rules depending upon customs and common usage may change with time. The Hukm-i Kulli (general rule) does not change, but its application to events may change in time.

In worship, ‘common usage’ becomes dalil in order to give clarity and to inform people of a rule which is not declared by a Nass. To classify a custom as ‘common usage’, it must originate from the time of the Sahaba-i Kiram [3], and it must be known that it has been used by the Mujtahids and that it has continued to be used. In the rules of Mu’amalat (transactions), the customs prevailing in a region which don’t contradict a Nass also become dalil.

These can be understood by the ’alims (Islamic scholars) of fiqh [4]. Allahu ta’ala has established the Islamic religion in such a manner that it addresses every new development and invention in every country. Showing toleration and indulgence not only in social life, but also in worships, the Islamic religion has given men freedom and the right of ijtihad [5] when confronted with different conditions and necessities.

During the times of Hadrat ’Umar, the Umayyads and in such a great empire as the Ottoman Empire, large communities of various peoples, spread over continents, were administered with these divine rules. Muslim accomplishments and glories have been famous throughout history. And in the future, every nation, big or small, will attain comfort, peace and happiness in proportion to the extent to which it obeys and practices these unchangeable divine rules.



[1] ayat al-karima: a verse of al-Qur’an al-karim.

[2] hadith-i Sharif: a saying of the Prophet (‘alaihi ‘s-salam).

[3] Sahabi: (pl.as-Sahabat al-kiram;) a Muslim who saw the Prophet (‘alaihi ‘s-salam) at least once; one of the companions.

[4] fiqh: knowledge dealing with what Muslims should do and should not do; actions, a’mal, ‘ibadat.

[5] ijtihad: (meaning or conclusion drawn by a mujtahid by) endeavouring to understand the hidden meaning in an ayat or a hadith.

The Signs in the Heavens and on the Earth

Assume that you are going to set up a big city by bringing millions of Lego pieces together. Let there be in this city skyscrapers, twisting roads, railway stations, airports, shopping malls, subways and also rivers, lakes, forests and a beach. Let there also be living in it thousands of people wandering in its streets, sitting in their homes and working in their offices. You will take every detail into account. Even the traffic lights, box offices, and the signboards at the bus stations.

If someone came up to you and said that all the Lego pieces of this city, which you had established by planning it right down to the smallest detail, each piece of which you had picked up and set down with great pains, had been brought together by coincidence to produce it, what would you think of the mental state of that person?

Now, go back to the city you have built and consider that if you had forgotten to put into place even a single Lego piece, or changed its place, the whole city may collapse; leveled to the ground. Can you imagine what great balance and order you have had to establish in order to make it stable?

Life in the world where we live is also made possible by the accumulation of such a great number of details that they are incomprehensible to the human mind. The absence of even one of these details might mean the end of life on the earth.

Everything, every detail from the atom, the smallest unit of matter, to the galaxies harboring billions of stars; from the moon, an inseparable adjunct of the world, to the solar system; all work in a perfect harmony. This well-organized system runs flawlessly, just like a watch. People are so confident that this billions-of-years-old system will go on functioning - without leaving out even the smallest detail - that they can freely make plans about something they think will be realized in the next 10 years. No one is worried about whether the sun will rise the next day. A great majority of people do not think about 'whether the world may ever chance to break free from the gravitation of the sun and start to move towards the unknown in the pitch-dark space'; nor do many ask, 'What keeps these disasters from happening?'.

In the same manner, when people are about to sleep, they are very confident that their hearts or respiratory systems will not relax as their brains do. However, even a few seconds' halt in any one of these two vital systems may well cause results that will cost one's life.

When the 'glasses of familiarity' which surround the whole of life and cause every event to be assessed as if 'it is taking place in its natural course' are taken off, one is free to see that everything is made up of such closely interdependent, meticulously planned systems that it is as if we were hanging on to life by the skin of our teeth. You will notice an excellent order prevailing in every spot you turn your eyes on.

Certainly, there is a great power that creates such an order and harmony. The possessor of this great power is God, Who created everything out of nothing. In a verse of the Quran, God says:

“He Who has created seven heavens in full harmony with one another: no incongruity will you see in the creation of the Most Gracious. And turn your vision (upon it) once more: can you see any flaw? Yea, turn your vision (upon it) again and yet again: (and every time) your vision will fall back upon you, dazzled and truly defeated.” (Quran 67:3-4)

When we look at the living beings in the heavens, on the earth and in all that lies between them, we see that they all prove the existence of their Creator in their own right. So I suggest we all take a moment to reflect on the natural phenomena and living beings that every one sees, yet never thinks about, and how they have come into being and continue their existence. If we were to write down all the signs of God in the universe, they would fill many thousands of volumes of encyclopedias… for God Exists.

To Him is due the origin of the heavens and the earth, and His existence can be known through reason.


In Islam there are many things reason cannot comprehend, but there is nothing contrary to reason. If knowledge of the next world, things which Allahu ta’ala likes or dislikes, and forms of worshipping Him were within the mind’s ability to understand, and if they could be ascertained through reason, there would be no need for sending thousands of Prophets. People would be able to see and find happiness in this and the next worlds by themselves, and, in this case, Allahu ta’ala would have sent Prophets in vain and unnecessarily (never!).

It is because reason cannot find or solve the knowledge pertaining to the next world, that Allahu ta’ala sent a Prophet to every part of the world in each century, and lastly, He sent Hadrat Muhammad as a Prophet for the whole world until the end of the world. All Prophets, instead of meddling in worldly affairs that are ascertained through reason, only commanded and encouraged their people to work in order to find them and get use from them, and they explained how each worldly affair can draw people to everlasting happiness or perdition. They also explained clearly the things which Allahu ta’ala liked and disliked.

A man of science who has thoroughly comprehended the rules of Islam and who has observed the short history of the scientific branches that form a basis for today’s civilization will clearly see that in the course of history no technical achievement, no scientific fact has ever stood against Islam, but all have always been compatible with it. How can they be at odds while it is Islam which commands us to observe nature, to study matter and energy, and to rely on reason in everything? Allahu ta’ala declares in many places in the Qur’an al-karim, “Take lessons from your predecessors by observing their lives, the path they chose, and what happened to them. Observe the earth, the skies, the living, the lifeless and yourselves! Study the inner part, the essence of what you see. Find and see, understand My greatness, and the dominion which I have over all these!

The Obvious Existence of God

From the moment man opens his eyes to this world a great order surrounds him. He needs oxygen to survive; it is interesting that the atmosphere of the planet on which he lives provides more than just the adequate amount of oxygen he needs. This way, he breathes without difficulty. For the existence of life on this planet, the existence of a source of heat is essential. In response to this need, the sun is located at just the right distance to emit the exact amount of heat and energy human life needs. Man needs nourishment to survive; every corner of the world abounds in astonishingly diversified provisions. Likewise, man needs water; surprisingly, three-fourths of the planet is covered with water. Man needs shelter; in this world of ours, there is land on which it is suitable to build and all sorts of materials with which to make shelters.

These are only a few among billions of details making life possible on earth. In brief, man lives on a planet perfectly designed for his survival. This is certainly a planet “created for human beings”, as God said in the Quran:

“Do you not see that God has subjected for you all that is in the Heavens and all that is on the Earth, and has completed and perfected His Bounties upon you, [both] apparent and hidden?...” (Quran 31:20)

A person’s interpretation of the world rests on “acquired methods of thought.” That is, he thinks in the way he has been taught, or, less kindly, the way in which he is indoctrinated. Under this misguidance, he often dismisses all the aforementioned as “trivial realities.” However, if he does not side-step the matter, and start questioning the conditions making our existence possible, he will surely step out of the boundaries of habitual thinking and start to think:

How does the atmosphere serve as a protective ceiling for the earth?

How does each one of the billions of cells in the human body know and perform its individual tasks?

How does this extraordinary ecological balance exist on earth?

A person seeking answers to these questions surely proceeds on the right path. He does not remain insensitive to things happening around him, and doesn’t plead ignorance about the extraordinary nature of the world. A person who asks questions, who reflects on and gives answers to these questions will realize that, on every inch of the planet, a plan and an order reigns:

How did the flawless order in the whole universe come into being?

Who provided the delicate balances in the world?

How did living beings, incredibly diversified in nature, emerge?

Keeping oneself occupied with relentless research to answer these questions results in a clear awareness that everything in the universe, its order, each living being and structure is a component of a plan, a product of design. Every detail: the excellent structure of an insect’s wing, the system enabling a tree to carry tons of water to its topmost branches, the order of planets, and the ratio of gases in the atmosphere; all are unique examples of perfection.

In every detail of the infinitely varied world, man finds his Creator. God, the owner of everything in the whole universe, introduces Himself to man through the flawless design of His creation. Everything surrounding us, the birds in flight, our beating hearts, the birth of a child or the existence of the sun in the sky, manifest the power of God and His creation. And what man must do is understand this fact.

These purposes owe their existence to the fact that everything has been created. An intelligent person notices that planning, design and wisdom exist in every detail of the infinitely varied world. This draws him to recognition of the Creator.

So you need never plead ignorance that all living beings, living or non-living, show the existence and greatness of God, look at the things around you. Strive to show appreciation in the best manner for the eternal greatness of God. For the existence of God is obvious, and ignoring it would only be the beginning of the greatest damage we could ever do to ourselves. That is simply because God is in no need of anything. He is the One Who shows His greatness in all things and in all ways.

God is the owner of everything, from the heavens to the earth. We learn the attributes of God from the Quran:

“God! There is no god but Him, the Living, the Self-Sufficient. He is not subject to drowsiness or sleep. Everything in the heavens and the earth belongs to Him. Who can intercede with Him except by His permission? He knows what is before them and what is behind them but they cannot grasp any of His knowledge save what He wills. His Footstool encompasses the heavens and the earth and their preservation does not tire Him. He is the Most High, the Magnificent.” (Quran 2:255)


Those parts of a responsible person’s body which are haram (prohibited) for him (or her) to open and show others and for others to look at while performing namaz (daily prayer), or any time, are called Awrat (genital) parts. Men and women were commanded to cover their awrat parts through the suras (chapter of Quran-al Kareem) of Ahzab and Nur, which were revealed in the third year of the Hegira. In Hanafi and Shafi’i Madhhabs [1] a man’s awrat parts for namaz are between his navel and lower parts of his knees. The knees are awrat in Hanafi and the navel is awrat in Shafi’i. The namaz performed with these parts open is not acceptable. When performing the namaz, it is sunnat [2] for men to cover their other parts [arms, head], [and to wear socks if a long robe or a gown is not available]. It is makruh [3] for them to perform the namaz with these parts exposed.

All parts of free women, except their palms and faces, including their wrists, outer parts of their hands, hanging parts of their hair and under their feet are awrat for namaz, in Hanafi. There are also valuable books saying that outer parts of hands are not awrat. According to them, it is permissible for women to perform namaz while outer parts of their hands up to wrists are bare. But, for having followed all the books, it is better for women to perform namaz wearing a gown with sleeves long enough, or a head cover large enough, to cover their hands. There are (savants) who said that women’s feet were not awrat in namaz, but those same savants said that it was sunnat to cover and makruh to open them when performing namaz and when going out. [It is written in the book Kadihan that hanging parts of hair are like feet]. If one-fourth of a man’s or woman’s awrat part remains bare as long as one rukn, the namaz becomes annulled. If a smaller part remains exposed, the namaz does not become nullified, but it becomes makruh. For instance, the namaz of a woman one-fourth of whose foot has remained bare will not be sahih (valid). If she herself uncovers it, her namaz becomes annulled immediately.



[1] Madhhab: all of what a profound ‘alim of (especially) Fiqh (usually one of the four-Hanafi, Shafi’i, Maliki, Hanbali) or iman (one of the two, namely Ash-ari, Maturidi) communicated.

[2] sunnat: act, thing that was, though not commanded by Allahu ta’ala, done and liked by the Prophet (‘alaihi ‘s-salam) as an ‘ibada.

[3] makruh: (act, thing) improper, disliked and abstained by the Prophet (‘alaihi ‘s-salam); makruh tahrima: prohibited with much stress.


Those beliefs, words, actions, manners and customs which did not exist during the time of our Prophet or during the times of his four Khalifas, but which were made up, invented later in the din are called bid’at [1]. It is bid’at to make up all these under the name of the din and worship, while saying about the things which the din holds important, “They are outside of the din, they do not concern the din.” Some of the bid’ats are disbelief. Some others are grave sins. One of these bid’ats is to read (or recite) Qur’an al-karim or to say the adhan (call for prayer) through loud-speakers or radios.

It is written in the explanation of the hundred and eighty-sixth letter of the Arabic and Persian versions of the book Maktubat, “Most Islamic savants classified the bid’ats in deeds into two groups: Those renovations and reforms that were not against the Sunnat [2], i. e. , those that had an origin in the first century, were called bid’at-i hasana. And those that had no origin were called bid’at-i sayyia. However, Hadrat Imam-i Rabbani would not smear the ones with origin with the name bid’at. So he called them sunnat-i hasana. Examples of these are performing the Mawlid and building minarets and tombs. He gave the name bid’at only to those without an origin. Wahhabis called these bid’at-i hasanas bid’at-i sayyia, too. They said that sunnat-i hasanas also were shirk (polytheism). On the other hand, ignorant men of religion called most of the bid’at-i sayyias bid’at-i hasana, and thus caused these atrocious bid’ats to become widespread. In censuring bid’ats, Hadrat Imam-i Rabbani is not against the Islamic savants, but he is against the ignorant men of religion.”



[1] bid’at: (pl. bida’) heresy; false, disliked belief or practice that did not exist in the four sources of Islam but which has been introduced later as an Islamic belief or ‘ibada in expectation of thawab (blessings) ; heresy.

[2] sunnat: act, thing that was, though not commanded by Allahu ta’ala, done and liked by the Prophet (‘alaihi ‘s-salam) as an ‘ibada.

BBC Apologises to MCB Secretary-General over slanderous comments aired on Question Time

16 July 2009

The BBC has today apologised in open court to the MCB Secretary General, Dr Muhammad Abdul Bari, over false and slanderous comments that were aired on its Question Time programme in March 2009 and have also agreed to pay damages.

Speaking on the outcome of the libel case, Dr Abdul Bari said:

"As the MCB and I had made clear even before the Question Time broadcast, we do not support attacks on British soldiers anywhere in the world. We are deeply saddened by the senseless loss of lives both amongst UK soldiers and the many thousands of civilians in both Iraq and Afghanistan. We are therefore pleased that the BBC has today set the record straight.�

A statement from Dr Bari's lawyers, Carter-Ruck, can be read here.


For more on this issue:

Secretary General of MCB secures Question Time apology and �45,000 libel damages from the BBC

Dr Muhammad Abdul Bari � an apology

Muhammad Abdul Bari and the BBC - Joint Statement in Open Court (80KB)


The Muslim Council of Britain is an umbrella body of over 500 Muslim organisations - mosques, charities, community groups.

For further information contact:
The Muslim Council of Britain,
PO Box 57330,
E1 2WJ
Tel: 0845 26 26 786
Fax: 0207 247 7079


The place where a person is settled or where he has settled his home is called a Watan (home). There are three kinds of watans in Hanafi Madhhab [1]. The first one, Watan-i asli, one’s real home, is the place where the person was born or got married or where he established his home with the intention of living there permanently. If he intends to leave the place years later or when something he expects happens, he has not settled there even if he lives there for years. If a person gets married at a place without intending to stay there even for fifteen days, that place becomes his watan-i asli. He becomes settled there. When a person who has wives from two different cities goes to one of those cities, it becomes his watan-i asli. He becomes settled in those cities. If his wife dies, that place is no longer his (real home), even if he has houses or land there.

The second watan is called Watan-i iqamat, transient home. A place where one intends to stay continuously for fifteen days or more in Hanafi and for four days or more in Shafi’i and Maliki, excluding the days of arrival and departure, and then leave, is called a Transient home.

The third kind of home, Watan-i sukna, is the place where one has stopped, intended to stay less than fifteen days, or where one has lived for years though one may have intended to leave there a day after one’s arrival. A safari (traveler) person must always perform two rak’ats of the fard prayers in the watan-i sukna. If a person arriving in a city or a village intends to stay there ten days and if after ten days he intends again to stay there seven days longer, he does not become settled.

Being in one’s watan-i iqamat or watan-i sukna does not invalidate one’s watan-i asli. Setting out for a journey does not invalidate one’s watan-i asli, either. Being in a watan-i sukna does not invalidate one’s watan-i iqamat. But it invalidates one’s former watan-i sukna.



[1] Madhhab: all of what a profound ‘alim of (especially) Fiqh (usually one of the four-Hanafi, Shafi’i, Maliki, Hanbali) or iman (one of the two, namely Ash-ari, Maturidi) communicated.

Who is the Creator?

Can It Be Matter?

A very popular question among atheists is, ‘Granted that the existence of temporal things necessitates the existence of an eternal cause, why should that cause be the God of religion? Why can’t matter be eternal and be therefore in no need of an eternal creator?’ I shall argue, on an Islamic basis but at the same time also on a rational basis, that the attribute of eternity entails other attributes, which matter does not and cannot have, and cannot, in view of this, play the role of the original and ultimate cause of temporal things. Muslim theologians say that eternity of existence logically implies everlastingness. This is true because, if something is eternal then it does not depend for its existence on anything outside itself. If this is so then it can never pass away, because only those things pass away that lose some of the external conditions on which they depend for their existence. If the ultimate cause of temporal things is eternal and everlasting, it must of necessity be self-sufficient, [in Arabic] qayyoom and ghanee.

Can there be more than one such creator? The Quran tells us that this is impossible:

“God never had a child, nor have there been any gods beside him. [Had there been any], each of them would have appropriated to himself what he created, and some would have overcome others…” (Quran 23:91)

This Quranic argument was paraphrased by some Muslims theologians in a way somewhat like the following:

The assumption that there are gods beside the one true God leads to false consequences and must therefore be false. If there is more than one god, then:

(a) if every detail of everything in the world was the result of the action of one of the gods, it cannot at the same time be the result of the action of another god. But if,

(b) some things in the world were created by some gods, and others by other gods, then each god would rule independently over what he created, which means that nothing in his world can even in principle, be influenced by anything outside it. But this contradicts the observed unity and interdependence of the world. And if that is impossible, then

(c) some gods will overcome others, but if that happens then the ones who are vanquished cannot be true gods. There can, therefore, be no more than one creator.

How does this creator create? Since He is self-sufficient, He cannot be said to depend on anything outside Himself in any actions, and cannot therefore be said to produce His effects the way natural causes do. But if He is not a natural cause, He must be a volitional agent. And since intention implies knowledge, and knowledge and intention imply life, he must be a living being. Since He is an eternal and everlasting being, all His attributes must reflect this quality; thus He must be not only knowing, but all-knowing, not only powerful, but all-powerful, etc.

Since no matter in any form can answer to these attributes, and since all these attributes are implied by the two attributes of eternity and everlastingness, no form of matter can be either eternal or everlasting, and thus no matter of any form can play the role of that ultimate cause. This much of the attributes that an eternal and everlasting creator must have is enough, I suppose, to show that it cannot be matter.

But this conclusion can be further confirmed by what modern science tells us about the nature of matter.
Why should He be the God of Islam?

Some might say, ‘Granted that this god is a personal and living God, and that He has the attributes which you mentioned, why should He be the God of Islam and not, say the Christian or Jewish God?’ The God of Islam is the God of all true prophets of God from Adam down to Moses, Jesus and Muhammad. But it is a basic claim of the religion with which Muhammad came that previous religions (including Christianity and Judaism) have not been kept in their pristine form which those prophets advocated, but have been tampered with and distorted. The only religion whose book has taken upon itself to be preserved from any such distortions is the religion of the last of God’s prophets, namely Muhammad, may the mercy and blessings of God be upon him. This is not to say that everything in those religions is false or bad. No! There is much in them that is good and true; it is only those elements in them that contradict Islam which must be false or bad. But even if they were to be purged of everything that is not in consonance with Islam, they would still be less perfect than Islam is, especially in their conceptions of God, therefore unsuitable for being universal religions.

Having said this, let me give one example of a non-Islamic religious belief which the Quran considers to be a stupendous blasphemy against God, namely that He has children. At the time of the Prophet, some Arabs believed that the angels were the daughters of God, while some Christians believed that Jesus was the son of God, and some Jews believed that Ezra was the son of God. Just as the Quran gave arguments for the impossibility of there being any gods besides the one true God, it also gave elaborate arguments to show the impossibility of Him having a child, whether male or female. If the Creator is one and self-sufficient, then He is also unique, ahad:

“…Nothing is like Him...” (Quran 42:11)

But if so then:

“He neither begets nor is He begotten.” (Quran 112:3)

“…How can He have a child if He has no wife, and if He created everything?...” (Quran 6:101)

The Quran is here saying that the claim that God has children contradicts the facts (acknowledged by those who make this claim) that He is the Creator of everything, that He is self-sufficient, and that He has no spouse. Now if He is the creator of everything, this necessarily includes the one who is claimed to be His child. But if this is created by Him, it cannot be His child; it has to be one of His creations. One does not create one’s child; one begets it. If it is insisted that the child is actually begotten and not created by God, this will entail the following false consequences:

The begotten child must be of the same nature as its father, in which case God will not be unique or one.

God will not be the creator of everything.

God will have to have a spouse, who must of course be of the same nature as He is, otherwise they cannot beget anything.

But in that case the number of beings who are of the same nature as God will be raised to three.

If the child is begotten then it cannot be eternal, i.e. it cannot be of the same nature as the father.

It must therefore be temporal; but in that case it has to have a creator. But if the God who is its father cannot at the same time be its creator, then there must be its creator, then there must be another creator besides that God the father; but in that case, this other creator will be the one true creator because it was through his power that the first one was able to beget its son. This will raise the number of gods to four.

No wonder than that the Quran said about those who claimed that God has a child:

“You have indeed come with something most monstrous, of which the skies almost burst, the earth split asunder, and the mountains fall down in utter ruin. All this because of their attributing a child to God.” (Quran 19:89-91)


When Allahu ta’ala created man, He granted him aql (intellect) and the power of mind and thought. Islamic scholars (rahimahum-Allahu ta’ala) called man “Haywan-i natiq” and the expression in Cartesian philosophy, “I think, therefore I am,” clearly expresses this fact.

The major factors distinguishing man from other creatures are: He has a soul besides his body; he can think, assess all events with his mind; he can decide by using his mind and carry out his decisions; he can distinguish good from evil; and he can realize his errors and repent for them, and so forth. But the question is: Can man use this most powerful weapon given to him without a guide, or can he find the right path and understand Allahu ta’ala by himself?

A retrospective view of history will show us that when left alone with no guidance from Allahu ta’ala, men have always deviated into degenerate paths. Using his mind, man thought of the Omnipotent, who created him, but he could not find the way leading to Allahu ta’ala. Those who did not hear about the Prophets sent by Allahu ta’ala first looked for the Creator around themselves. The sun, being the most useful thing to men, provoked some men to think that it was the creative power, and, therefore, they began to worship it. Later on, as he saw the great forces of nature, such as, a gale, a fire, a furious sea, a volcano and the like, he thought they were assistants to the Creator. He attempted to symbolize each of them. This, in turn, gave birth to idols. He dreaded their wrath and sacrificed animals to them. Unfortunately, he even sacrificed human beings to them. Every new event inspired a new idol, increasing the number of idols symbolizing events. When Islam first graced the earth there were three hundred and sixty idols in the Ka’ba. In short, man, by himself, can never understand Allahu ta’ala, the world’s real Creator, the One, and the Eternal. Even today, there are still people who deify the sun, as well as fire. This should not be amazing, because without a guide, a light, one cannot find the right way in darkness. It is declared in the 15th ayat [1] of Surat [2] al-Isra in the Qur’an al-karim: “... nor would We visit with Our Wrath [the worshippers of idols] until We had Rahimah-Allahu ta’ala: May Allah’s mercy be upon them. Hayvani natik: Creation which is able to speak. sent a Messenger ‘alaihis-salam).”

Allahu ta’ala sent Prophets (’alaihimu’s-salam) to teach His human slaves how to use the powers of mind and thought, to teach them about His Oneness, and to distinguish good from evil. Prophets (’alaihimu’s-salam) were human beings like us. They ate, drank, slept and felt tired, too. What distinguished them from us was that their intellectual and assessment abilities were much greater than ours. Moreover, they had pure moral qualities and, hence, the ability to communicate Allahu ta’ala’s commandments to us. Prophets (’alaihi mu’s-salam) were the greatest guides.



[1] ayat: a verse of al-Qur’an al-karim ; al-ayat al-karima.

[2] Sura(t): a Qur’anic chapter [a chapter of the Qur’an].


Our Prophet ‘sall-Allahu ’alaihi wa sal-lam’ once said, “One should live in the world not like a permanent resident but like a traveler, and should never forget that he will die!” Human beings will not live in this world forever. When one is absorbed in worldly pleasures, one’s troubles, worries and distress will increase. The following hadiths [1] should never be forgotten:

1– “A slave of Allahu ta’ala who has not performed many acts of worship will have high grades in the Hereafter if he has good morals.”

2– “The easiest and the most useful worship is to talk little and to be a good-natured person.”

3– “A slave of Allahu ta’ala may have many worships but, his evil humor will deliver him into the depths of hell. It will sometimes lead him into disbelief.”

4– It is reported that once the Sahaba [2] ‘radiy-Allahu ’anhum’ told of a very devout worshipper to the Messenger of Allah ‘sall-Allahu ’alaihi wa sal-lam’. That person was spending his days fasting and his nights praying, yet he was bad tempered. Rasulullah ‘sall-Allahu ’alaihi wa sal-lam’ answered, “It is not a good state. His destination will be Hell fire.”

5– “I was sent to complement the virtues and to help people so that they may assimilate these virtues.” The virtues also existed in the previously sent monotheistic religions. Islam was sent to complement those virtues. Since this religion exists with all the good commandments and habits, there is no need for another source to inform us regarding the virtues. Therefore, no other prophet will come after the Prophet Muhammad ‘sall-Allahu ’alaihi wa sal-lam’.

6– “A good-natured person will attain both worldly and next worldly happiness.” A person with virtues performs his obligations toward Allahu ta’ala and His creatures.

7– “Hell fire will not burn a person who has a good nature and a beautiful physical appearance.”

8– “To be good-natured means to keep close to (and to be in good terms with) those who keep away from you, to forgive those who have hurt you, and to be generous to those who have been miserly toward you.” A good-natured person will do goodness to those who keep cross with him or he will forgive those who harm his honor or hurt him physically or materially.

9– “Allahu ta’ala will fill the heart of a person with belief and trustworthiness if he treats others with soft manners angry as he may be.” He will have no fears or anxieties. The best of all virtues is to do goodness to people who treat you improperly. This behavior is a sign of maturity and it converts your enemies into friends. Imam Ghazali ‘rahmatullahi ’alaih’ says that he has read the following statements in the Injil (Bible), which was revealed to Isa (Jesus) ‘alaihis-salam’: “But I say unto you, That ye resist not evil: but whosoever shall smite thee on the right cheek, turn to him the other also.” “And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.”



[1] hadith: a saying of the Prophet (‘alaihi ‘s-salam).

[2] Sahaba: (pl.as-Sahabat al-kiram;) a Muslim who saw the Prophet (‘alaihi ‘s-salam) at least once; one of the companions.


To understand books of interpretation, it is necessary to learn the twenty main branches of knowledge well by working ceaselessly for thirty years. There are eighty subdivisions that are the branches of these twenty main branches of knowledge. One of the main branches is the knowledge of tafsir (interpretation). These branches of knowledge had different savants and many books.

Various Arabic words that are used today have different meanings in the knowledge of fiqh [1] than from the meanings which they have in the knowledge of interpretation. Even the same word conveys different meanings according to its place in the Qur’an and the particles it takes. The Qur’an’s translations by those who do not know these vast branches of knowledge or made according to today’s Arabic convey meanings far from the meanings in the Qur’an-al karim. Everybody understands the hints, the meanings from the symbols in the Qur’an in proportion to the strength of his iman (faith).

Tafsir is not something done simply by writing or by expressing in words. Tafsir is a nur (divine illumination) that occurs to the heart of great religious men. The books of Tafsir (interpretation) are the keys to this radiance. As the jewels are revealed when you unlock the drawer with the key, in a similar way does a radiance occur to the heart by reading those interpretations. Those who knew the eighty branches of knowledge well understood the Tafsirs and, in order to explain them to religiously ignorant people as we are, they wrote thousands of books suitable for people of various categories.

Valuable Tafsirs such as Mawakib, Tibyan, Abu’l-Lays are among them. Tibyan is an interpretation that was prepared in 1110 A. H. The interpretation by Vahbi Afandi of Konya is a book of preaching. Since there are parts containing personal views in all those newly written books, which are considered to be the most valuable, their harm is greater than their good to those who read them. Especially those tafsirs and translations by enemies of Islam and by holders of bid’at [2], which have been written to defile the meaning of Qur’an al-karim, are fully harmful. These are all poisonous.

A number of doubts and objections arise within the young people who read them. Besides, it is unsuitable for those who, like us, have little religious knowledge, to read tafsirs and hadiths [3] to learn Islam. It causes one to lose one’s iman if an ayat [4] or hadith is misunderstood or doubted. A tafsir or hadith cannot be understood only by knowing Arabic. He who considers those who know Arabic as savants is wrong. In Beirut and in other places there are many priests whose native language is Arabic and who know Arabic literature well. Yet none of them understands Islam.


[1] fiqh: knowledge dealing with what Muslims should do and should not do; actions, a’mal, ‘ibadat.
[2] bid’at: (pl. bida’) heresy; false, disliked belief or practice that did not exist in the four sources of Islam but which has been introduced later as an Islamic belief or ‘ibada in expectation of thawab (blessings) ; heresy.
[3] hadith (sharif): a saying of the Prophet (‘alaihi ‘s-salam).
[4] ayat: a verse of al-Qur’an al-karim ; al-ayat al-karima.


Imam-i Ghazali says in his book Kimya-i Sa’adat:
As for the question, “What use is it for a person who is to go to Hell to strive,” this word is right in one respect, while it is wrong in another respect. It is right because it brings ruination to the person who says it. For, the sign of having been predestined for Hell in the eternal past is the occurrence of this question in mind and consequently one’s not working and sowing one’s seeds. He who does not sow the seeds in the world cannot harvest in the Hereafter. What signifies that it has been predestined in the eternal past that a person will die of hunger is the coming of the thought, “It will do me no good to eat and drink if it has been written on my forehead that I shall die of hunger,” to his heart. Because he thinks so he does not eat or drink and then dies of hunger.

Likewise, a person who says, “If poverty is my fate what use is it to work?” does not work and certainly becomes poor. But a person whose fate is happiness and wealth thinks and says, “Those who are predestined as rich will work.” This thought of his drives him to work. Then, these thoughts are not meaningless. They occur to the heart on account of the predestination in the eternal past. They cause the predestination to manifest.

The cause of whatever a person is created for will be brought before him. It is not without reason that he is given the work. For this reason it has been purported, “Work! Whatever a person is created for will be made easy for him!” Then everyone, from the situations and actions into which he has been driven, can make a guess about his predestination and what will become of him in the Hereafter.

A student who studies his lessons and who does his duty should deem this state of his as glad tidings, a symptom signifying that he will pass his course and that he will occupy a ranking position in the future. But if the thought, “If my destiny is ignorance, it will be of no use no matter how hard I study,” is brought to his heart, and he does not study but wastes his time; it should be inferred that ignorance is his destiny.

So should the qada [1] and qadar be known pertaining to the situation in the Hereafter. As a matter of fact, it is purported in the sura [2] of Loqman, “The creation of you all in the world and your resurrection in the Hereafter are like the creation and resurrection of one person.” And it is purported in the sura of Jasiyya, “Their states in the Hereafter are like their states in this world.” He who understands this writing of ours well will have tawhid [3]. He will realize that the Shari’at [4], mind and tawhid agree with one another.


[1] qada: the instance of happening or creation of what is predestined; qadar, predestination of everything as Allahu ta’ala has decreed from eternity.
[2] sura(t): a Qur’anic chapter [a chapter of the Qur’an].
[3] tawhid: (belief in) the Oneness, Unity of Allahu ta’ala.
[4] Shari’at: (pl. of Shari’a) i) rules and commandments as a whole of the religion. ii) religion.


Another sign of conceit is an aversion to walking alone and a tendency towards being followed by someone walking behind, or a penchant for riding a horse with a number of pupils walking along beside the horse. Rasulullah ‘salla-Allahu ’alaihi wa sal-lam’ was going toward the “Baki” cemetery of the city of Medina. Some people saw him and started to walk behind him. Rasulullah ‘salla-Allahu ’alaihi wa sal-lam’ stopped walking and commanded them to walk ahead of him and he followed them. When he was asked for the reason for his behavior he said, “I heard the sound of their steps. I required them to walk ahead of me in order to prevent an atom’s weight of conceit coming into my heart.” It is obvious that he would not have any conceit in his heart but this was a way of communication or teaching his Sahaba [1]. According to Abuddarda, ‘rahimahullahu ta’ala’, when the number of people walking behind a conceited man increases, the conceited man’s spiritual distance from Allahu ta’ala also increases.

The following actions also indicate conceit: not to visit acquaintances or friends; a dislike for sitting with someone beside you; not to sit together with sick or ill people; not to do housework, not to do the shopping necessary for the household; a distaste for wearing something you have worn once, or an overall as you work. It is conceit as well to refuse a poor person’s invitation and to accept a rich one’s. The following actions are considered hypocrisy when done in the presence of others and conceit when done alone or in the presence of others: not providing necessities of one’s relatives and family members, not accepting the righteous warnings and arguing with those who advise one, and not thanking those who point out one’s shortcomings.

A person’s being a humble person requires knowing his origins, e.g., where he came from and where he is going. He did not exist before. Later, he became a weakling infant who could not move. He is now a person who is always in fear of becoming ill or dying. At the end, he will die, rot away and become soil. He will become livestock for worms and insects. His sufferings are similar to a prisoner’s suffering, e.g., one who is awaiting execution by hanging, i.e., in the dungeon of the world. He waits every minute for news of his punishment. He will die. His body will become a carcass and will be food-stock for insects. He will suffer punishment in his grave. After all, he will be raised from death and will suffer the inconveniences of the last Judgement day. Which one of the following would be better fitting for a person who is living with the fear of being punished eternally in Hell: humility or conceit? Allahu ta’ala, Who is the Creator, the Raiser, the Protector of human beings, the all-Powerful Who has no likeness and Who is the only Ruler and the Almighty says, “I don’t like conceited people,” and “I like humble people.” Hence, which one would be more befitting for weakling human creatures? Could a sensible person who recognizes the greatness of Allahu ta’ala ever be conceited?


[1] Sahaba: if a Muslim has seen the Prophet, or talked to him, at least once when the Prophet was alive, he is called Sahabi. Plural form of Sahabi is Sahaba or As’hab. The word Sahaba-i kiram includes all those great people each of whom has seen the Prophet at least once. The lowest of the Sahaba is much higher than the highest of other Muslims. If a person has not seen the Prophet but has seen or talked to one of the Sahaba at least once, he is called Tabi’. Its plural form is Tabi’in. In other words, the Tabi’in are the successors of the Sahaba. If a person has not seen any of the Sahaba but has seen at least one of the Tabi’in, he is called Taba’i Tabi’in. The Sahaba, the Tabi’in and the Taba’i tabi’in altogether are called the Salaf-i salihin (the early savants).


All of what the Mukhbir-i sadiq (he who always tells the truth) reported about the symptoms of Doomsday are true. There can be no errors. That day the sun, contrary to its usual course, will rise in the west. Hadrat Mahdi will appear, Hadrat Isa (Jesus) will descend from heaven. The Dajjal will appear, people called Ya’juj and Ma’juj (Gog and Magog) will spread on the earth.

It is written in Hujjat-ullahi ’alal’alamin, “People called Ya’juj and Ma’juj are descendants of Yafas (Japheth), the (third) son of Nuh (Noah) ‘alaihissalam’. They have flat and wide faces, small eyes and big ears, and they are short. Each has a thousand children. Nine - tenths of the number of genies and men are Ya’juj and Ma’juj. Every day they make a hole in the wall they have been left behind. But at night the wall becomes the same as it was before. They are unbelievers. When they get beyond the wall, they will attack people. People will take refuge in cities and in buildings. They will eat up animals and drain rivers. Isa ‘alaihissalam’ and his Sahaba [1] will invoke against them. A wound will appear on the neck of each, and they will all die in one night. Eating them, animals will multiply. Their stink will make the earth impossible to live on.”

It is written in the Qur’an that Gog and Magog are two evil peoples which were left behind a wall at a very ancient time and that they will spread on the earth towards Doomsday. Considering that archaelogical research discovers cities buried under the ground and sea fossils on the peaks of mountains, that wall does not have to be in the open, nor do those people have to be numerous today. As a matter of fact, it could be thought that as thousands of millions of people today have originated from two people, so those two peoples will spread on the earth by multiplying out of a few people and none knows where these people are.

The beast called Dabbatulard will appear, the sky will be covered with smoke, which will reach all the people and will hurt them; due to its pain everybody will pray, “Ya Rabbi! Remove this torment from us. We now believe in Thee!” The last symptom is a fire, which will break out in Aden [which is in Yemen].


[1] Sahaba: if a Muslim has seen the Prophet, or talked to him, at least once when the Prophet was alive, he is called Sahabi. Plural form of Sahabi is Sahaba or As’hab. The word Sahaba-i kiram includes all those great people each of whom has seen the Prophet at least once. The lowest of the Sahaba is much higher than the highest of other Muslims. If a person has not seen the Prophet but has seen or talked to one of the Sahaba at least once, he is called Tabi’. Its plural form is Tabi’in. In other words, the Tabi’in are the successors of the Sahaba. If a person has not seen any of the Sahaba but has seen at least one of the Tabi’in, he is called Taba’i Tabi’in. The Sahaba, the Tabi’in and the Taba’i tabi’in altogether are called the Salaf-i salihin (the early savants).


Therefore, being a disbeliever is the worst possible thing. That is why a person who has worked with the pure intention of only serving humanity and as a result has brought about developments that are beneficial for humanity, while they were accomplished under the most difficult conditions of risking his health and life, but who has not been converted to Islam and died in the state of “disbelief” (kufr) will not be exempted from the punishment for disbelief despite his good deeds. Nonetheless, in Allahu ta’ala’s view, the punishment for those hypocrites who committed every sort of evil and fraud and who pretended to worship, will be much worse. Their pretending to be Muslims will not protect them from the torment which they deserve because of the disbelief in their hearts.

Ottoman history gives a record of many commanders, many men of knowledge and science who had formerly been Christians and who eventually accepted Islam and subsequently performed many services to the religion.

Ismail Hakki Effendi (rahima-hullahu ta’ala) passed away in Bursa in the year 1137 [1725]. His explanation of the Qur’an al-karim, namely Ruh-al-bayan, which consists of ten volumes, is esteemed highly by Islamic savants (rahima-humullahu ta’ala) all over the world. He said after finishing the interpretation of the sixth juz: “My shaikh [master, teacher] was the scholar of his time. When he was told that some Jews and Christians behaved honestly and truly and did favors for everybody, he responded, “Being so is a sign which is peculiar to those who will be given eternal felicity. It is hoped that those who have such qualities will attain iman (faith) and tawhid and that their end will be salvation. ” This quotation from a book of explanation is another proof for our words above.


A person with this illness in his heart wants and desires a long life so that he may derive all the pleasures, joys and enjoyments. Desiring a long life for the purpose of performing worships is not considered as a worldly ambition. Those who have worldly ambitions will not perform their worships within their prescribed times. They will not make tawba (repentance). Their hearts are impenetrable. They don’t remember death. Preaching and advice will not have any effect on them. The following hadith-i-sharifs [1] communicate: “Remember often the things that will put an end to pleasures,” and “If animals knew what you know about the happenings of life after death, you wouldn’t find any well fed animal,” and “Anyone who remembers death constantly day and night will accompany martyrs on the Day of Gathering ‘Qiyamat’.” A person who has worldly ambitions (tul-i amal) always thinks of how to obtain worldly possessions and ranks and wastes his life to obtain them. He forgets about the next world and preoccupies himself with pleasures and enjoyments. Striving to earn enough money to obtain food stuffs which are necessary to support one’s family members for a duration of one year is not considered as “tul-i amal”. This one year’s food is called “hawayij-i ’asliyya” and is considered among the things that are necessary to support life. Therefore, it is not included in the calculation of “nisab” for obligatory almsgiving. Anyone having only this much money is not considered rich. A bachelor who does not have this much money may store 40 days’ food stuff. Storing more than this amount causes him to lose his trust (tawakkul) in Allahu ta’ala. The following hadith-i-sharifs communicate: “The best among the human beings is the one who lives a long life and performs good deeds,” and “The worst among the human beings is the one who lives a long life and performs evil deeds,” and “Do not wish or ask to die. Punishments in the grave are very severe. Leading a long life spent in obedience to Islam’s injunctions is a great fortune.” and “The hair of a human being, which becomes white while the owner of that hair ages in the way of Islam, will be nur (light) on the Day of Gathering ‘Qiyamat’.”

Causes of worldly ambitions are love and attachment to worldly pleasures and abandonment of the thought of death and a short-sighted trust in youth and health. One should eliminate these causes to get rid of worldly ambitions. Death might come any moment and health or youth cannot stop the forthcoming death. According to statistics the number of deaths among young people is greater than that among older ones. It is a frequent event that many ailing people recover while many a healthy person dies all of a sudden with no apparent reason. One should learn about the disastrous effects of having worldly ambitions and benefits of remembrance of death. Rasulullah ‘sall-Allahu ’alaihi wa sal-lam’ states in a hadith-i-sharif: “Remember death often! Remembrance of death holds you back from sinning and also holds you back from doing those actions which would be harmful for the life after death.”


[1] hadith (sharif): i) a saying of the Prophet (‘alaihi ‘s-salam).; al-Hadith ash-sharif: all the hadiths as a whole; ii) ‘ilm al-hadith; iii) Books of the hadith ash-sharif. iv) Al-hadith al-qudsi, as-sahih, al-hasan: kinds of hadiths (for which, see Endless Bliss, II).


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