In recent years, Shaykh Hamza Yusuf, a notable Islamic scholar from North America, has gained global prominence by supporting efforts by the United Arab Emirates (UAE) to deal with the fallout of the Arab revolutions. The UAE is a Middle Eastern autocracy that has been the chief strategist behind quelling the Arab revolutionary aspiration for accountable government in the region. Shaykh Hamza views himself as helping prevent the region from falling into chaos by supporting one of its influential autocratic states. However, more recently, he has become embroiled in another controversy because of comments he made regarding the Syrian revolution in 2016 that surfaced online earlier this week and for which he has since apologised. I will not discuss these comments directly in this article, but the present piece does have a bearing on the issue of revolution as it addresses the question of how Islamic scholars have traditionally responded to tyranny. Thus, in what follows, I somewhat narrowly focus on another recent recording of Shaykh Hamza that has been published by a third party in the past couple of weeks entitled: “Hamza Yusuf’s response to the criticism for working with Trump administration”. While it was published online at the end of August 2019, the short clip may, in fact, predate the Trump controversy, as it only addresses the more general charge that Shaykh Hamza is supportive of tyrannical governments.
Thus, despite its title, the primary focus of the recording is what the Islamic tradition purportedly says about the duty of Muslims to render virtually unconditional obedience to even the most tyrannical of rulers. In what follows, I argue that Shaykh Hamza’s contention that the Islamic tradition has uniformly called for rendering obedience to tyrannical rule—a contention that he has been repeating for many years—is inaccurate. Indeed, it is so demonstrably inaccurate that one wonders how a scholar as learned as Shaykh Hamza can portray it as the mainstream interpretation of the Islamic tradition rather than as representing a particularly selective reading of fourteen hundred years of scholarship. Rather than rest on this claim, I will attempt to demonstrate this in what follows. (Note: this article was sent to Shaykh Hamza for comment at the beginning of this month, but he has not replied in time for publication.)
Opposing all government vs opposing a government
Shaykh Hamza argues that “the Islamic tradition” demands that one render virtually absolute obedience to one’s rulers. He bases this assertion on a number of grounds, each of which I will address in turn. Firstly, he argues that Islam requires government, because the opposite of having a government would be a state of chaos. This is, however, to mischaracterise the arguments of the majority of mainstream scholars in Islamic history down to the present who, following explicit Qur’anic and Prophetic teachings, opposed supporting tyrannical rulers. None of these scholars ever advocated the removal of government altogether. They only opposed tyranny. For some reason that is difficult to account for, Shaykh Hamza does not, in addressing the arguments of his interlocutors, make the straightforward distinction between opposing tyranny, and opposing the existence of any government at all.
A complex tradition
Rather than support these tyrannical governments, the Islamic tradition provides a variety of responses to how one should oppose such governments, ranging from the more quietist—opposing them only in one’s heart—to the more activist—opposing them through armed rebellion. The majority of later scholars, including masters such as al-Ghazzali (d. 505/1111), Ibn Rajab al-Hanbali (d. 795/1393), and Ibn Hajar al-‘Asqalani (d. 852/1449) appear to have fallen somewhere between these two poles, advocating rebellion only in limited circumstances, and mostly advising a vocally critical posture towards tyranny. Of course, some early scholars, such as the sanctified member of the Prophetic Household, Sayyiduna Husayn (d. 61/680) had engaged in armed opposition to the tyranny of the Umayyads resulting in his martyrdom. Similarly, the Companion ‘Abdullah b. Zubayr (d. 73/692), grandson of Abu Bakr (d. 13/634), and son of al-Zubayr b. al-‘Awwam (d. 36/656), two of the Ten Companions Promised Paradise, had established a Caliphate based in Makkah that militarily tried to unseat the Umayyad Caliphal counter-claimant.
However, the model of outright military rebellion adopted by these illustrious scholars was generally relinquished in later centuries in favour of other forms of resisting tyranny. This notwithstanding, I will try to show that the principle of vocally resisting tyranny has always remained at the heart of the Islamic tradition contrary to the contentions of Shaykh Hamza. Indeed, I argue that the suggestion that Shaykh Hamza’s work with the UAE, an especially oppressive regime in the Arab world, is somehow backed by the Islamic tradition can only be read as a mischaracterisation of this tradition. He only explicitly cites two scholars from Islamic history to support his contention, namely Shaykhs Ahmad Zarruq (d. 899/1442) and Abu Bakr al-Tartushi (d. 520/1126), both of whom were notable Maliki scholars from the Islamic West. Two scholars of the same legal school, from roughly the same relatively peripheral geographic region, living roughly four hundred years apart, cannot fairly be used to represent the swathe of Islamic views to be found over fourteen hundred years in lands as far-flung as India to the east, Russia to the north, and southern Africa to the south.
What does the tradition actually say?
Let me briefly illustrate the diversity of opinion on this issue within the Islamic tradition by citing several more prominent and more influential figures from the same tradition alongside their very different stances on the issue of how one ought to respond to tyrannical rulers. Most of the Four Imams are in fact reported to have supported rebellion (khuruj) which is, by definition, armed. A good summary of their positions is found in the excellent study in Arabic by Shaykh ‘Abdullah al-Dumayji, who is himself opposed to rebellion, but who notes that outright rebellion against tyrannical rule was in fact encouraged by Abu Hanifa (d. 150/767) and Malik (d. 179/795), and is narrated as one of the legal positions adopted by al-Shafi‘i (d. 204/820) and Ahmad b. Hanbal (d. 241/855). As these scholars’ legal ideas developed and matured into schools of thought, many later adherents also maintained similar positions to those attributed to the founders of these schools. To avoid suggesting that armed rebellion against tyrants was the dominant position of the later Islamic tradition, let me preface this section with a note from Holberg Prize-winning Islamic historian, Michael Cook, who notes in his magisterial study of the doctrine of commanding right and forbidding wrong that “in the face of the delinquency of the ruler, there is a clear mainstream position [in the Islamic tradition]: rebuke is endorsed while [armed] rebellion is rejected.”
But there were also clearly plenty of outliers, or more qualified endorsements of rebellion against tyrants, as well as the frequent disavowal of the obligation to render them any obedience. Thus for the Malikis, one can find Qadi Abu Bakr b. al-‘Arabi (d. 543/1148) who asserts that advocating rebellion against tyrants is the main position of the madhhab; similarly among later Hanafis, one finds Abu Bakr Al Jassas (d. 370/981); for the Hanbalis, one may cite the positions of the prolific scholars Imam Ibn ‘Aqil (d. 513/1119), Ibn al-Jawzi (d. 597/1201), and in a more qualified sense, Ibn Rajab al-Hanbali. Among later Shafi‘is, I have found less explicit discussions of rebellion in my limited search, but a prominent Shafi‘i like the influential exegete and theologian al-Fakhr al-Razi (d. 606/1210) makes explicit, contrary to Shaykh Hamza’s claims, that not only is obeying rulers not an obligation, in fact “most of the time it is prohibited, since they command to nothing but tyranny.” This is similar in ways to the stance of other great Shafi‘is such as Ibn Hajar al-‘Asqalani who notes concerning tyrannical rulers (umara’ al-jawr) that the ulama state that “if it is possible to depose them without fitna and oppression, it is an obligation to do so. Otherwise, it is obligatory to be patient.” It is worth noting that the normative influence of such a statement cited by Ibn Hajar transcends the Shafi‘i school given that it is made in his influential commentary on Sahih al-Bukhari. Once again, contrary to the assertions of Shaykh Hamza, there is nothing to suggest that any of the illustrious scholars who supported rebellion against tyrannical rulers was advocating the anarchist removal of all government. Rather they were explicitly advocating the replacement of a tyrant with a just ruler where this was possible.
Al-Ghazzali on confronting tyrants
A final example may be taken from the writing of Imam al-Ghazzali, an exceptionally influential scholar in the Islamic tradition who Shaykh Hamza particularly admires. On al-Ghazzali, who is generally opposed to rebellion but not other forms of opposition to tyranny, I would like to once again cite the historian Michael Cook. In his previously cited work, after an extensive discussion of al-Ghazzali’s articulation of the doctrine of commanding right and forbidding wrong, Cook concludes (p. 456):
As we have seen, his views on this subject are marked by a certain flirtation with radicalism. In this Ghazzālī may have owed something to his teacher Juwaynī, and he may also have been reacting to the Ḥanafī chauvinism of the Seljūq rulers of his day. The duty, of course, extends to everyone, not just rulers and scholars. More remarkably, he is prepared to allow individual subjects to have recourse to weapons where necessary, and even to sanction the formation of armed bands to implement the duty without the permission of the ruler. And while there is no question of countenancing rebellion, Ghazzālī is no accommodationist: he displays great enthusiasm for men who take their lives in their hands and rebuke unjust rulers in harsh and uncompromising language.
Most of the material Cook bases his discussion upon is taken from al-Ghazzali’s magnum opus, The Revival of the Religious Sciences. Such works once again demonstrate that the Islamic tradition, or great Sufi masters and their masterworks, cannot be the basis for the supportive attitude towards tyrannical rule on the part of a minority of modern scholars.
Modern discontinuities and their high stakes
But modern times give rise to certain changes that also merit our attention. In modern times, new technologies of governance, such as democracy, have gone some way to dealing with challenges such as the management of the transition of power without social breakdown and the loss of life, as well as other forms of accountability that are not possible in absolute autocracies. For their part, absolute autocracies have had their tyrannical dimensions amplified with Orwellian technologies that invade private spaces and facilitate barbaric forms of torture and inhumane degradation on a scale that was likely unimaginable to premodern scholars. The stakes of a scholar’s decision of whether to support autocracy or democracy could not be higher.
Modern scholars like Shaykh Yusuf al-Qaradawi (b. 1345/1926), someone who Shaykh Hamza’s own mentor, Shaykh Abdullah b. Bayyah (b. 1353f./1935) considered a teacher until fairly recently, has advocated for an Islamic conception of democracy as a possible means to deal with the problem of tyranny that plagues much of the Muslim world. He is hardly the only scholar to do so. And in contrast with some of the scholars of the past who advocated armed rebellion in response to tyranny, most contemporary scholars supporting the Arab revolutions have argued for peaceful political change wherever possible. They have advocated for peaceful protest in opposition to tyranny. Where this devolved into violence in places like Libya, Syria, and Yemen, this was generally because of the disproportionately violent responses of regimes to peaceful protests.
Shaykh Hamza on the nature of government
For Shaykh Hamza, the fault here appears to lie with the peaceful protestors for provoking these governments to crush them. Such a conception of the dynamics of protest appears to assume that the autocratic governmental response to this is a natural law akin to cause and effect. The logic would seem to be: if one peacefully calls for reform and one is murdered in cold blood by a tyrannical government, then one has only oneself to blame. Governments, according to this viewpoint, have no choice but to be murderous and tyrannical. But in an age in which nearly half of the world’s governments are democracies, however flawed at times, why not aspire to greater accountability and less violent forms of governance than outright military dictatorship?
Rather than ask this question, Shaykh Hamza Yusuf appears to be willing to defend autocracy no matter what they do on the grounds that government, in principle, is what is at stake. Indeed, in defending government as necessary and a blessing, he rhetorically challenges his critics to “ask the people of Libya whether government is a blessing; ask the people of Yemen whether government is a blessing; ask the people of Syria whether government is a blessing?” The tragic irony of such statements is that these countries have, in part, been destroyed because of the interventions of a government, one for which Shaykh Hamza serves as an official, namely the UAE. This government has one of the most aggressive foreign policies in the region and has been instrumental in the failure of representative governments and the survival of tyrannical regimes throughout the Middle East.
Where do we go from here?
In summary, Shaykh Hamza’s critics are not concerned that he is “supporting governments,” rather they are concerned that for the last few years, he has found himself supporting bad government and effectively opposing the potential for good government in a region that is desperately in need of it. And while he may view himself as, in fact, supporting stability in the region by supporting the UAE, such a view is difficult if not impossible to reconcile with the evidence. Given his working relationship with the UAE government, perhaps Shaykh Hamza could use his position to remind the UAE of the blessing of government in an effort to stop them from destroying the governments in the region through proxy wars that result in death on an epic scale. If he is unable to do this, then the most honourable thing to do under such circumstances would be to withdraw from such political affiliations and use all of his influence and abilities to call for genuine accountability in the region in the same way that he is currently using his influence and abilities to provide cover, even if unwittingly, for the UAE’s oppression.
And Allah knows best.
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Source: Muslim Matters
This is called a pre-operational period by Jean Piaget who was focused on cognitive development.
Children this age have difficulty reconciling between different dimensions or seemingly contradictory concepts. One dimension will dominate and the other will be ignored. This applies in the physical and abstract realms. For example, the water in the longer cup must be more than that in the shorter one, no matter how wide each cup is. Length dominates over width in his/her mind.
Throughout most of this stage, a child’s thinking is self-centered (egocentric). This is why preschool children have a problem with sharing.
In this stage, language develops very quickly, and by two years of age, kids should be combining words, and by three years, they should be speaking in sentences.
Erik Erikson, who looked at development from a social perspective, felt that the child finishes the period of autonomy vs. shame by 3 years of age and moves on to the period of initiative vs. guilt which will dominate the psycho-social development until age 6. In this period, children assert themselves as leaders and initiative takers. They plan and initiate activities with others. If encouraged, they will become leaders and initiative takers.
Based on the above, here are some recommendations:
In this stage, faith would be more caught than taught and felt than understood. The serene, compassionate home environment and the warm and welcoming masjid environment are vital.
Recognition through association: The best way of raising your kid’s love of Allah and His Messenger is by association. If you buy him ice cream, take the opportunity to tell them it is Allah who provided for you; the same applies to seeing a beautiful rose that s/he likes, tell them it is Allah who made it. Tell them stories about Prophet Muhammad . Statements like: “Prophet Muhammad was kinder to kids than all of us”; “Prophet Muhammad was kind to animals”; ” Prophet Muhammad loved sweets”; ” Prophet Muhammad helped the weak and old,” etc. will increase your child’s love for our most beloved .
Faith through affiliation: The child will think, “This is what WE do, and how WE pray, and where WE go for worship.” In other words, it is a time of connecting with a religious fraternity, which is why the more positive the child’s interactions with that fraternity are, the more attached to it and its faith he/she will become.
Teach these 2-7 kids in simple terms. You may be able to firmly insert in them non-controversial concepts of right and wrong (categorical imperatives) in simple one-dimensional language. Smoking is ḥarâm. No opinions. NO NUANCES. No “even though.” They ate not ready yet for “in them is great sin and [yet, some] benefit for people.”
Promote their language development by speaking to them a lot and reading them books, particularly such books that provoke curiosity and open discussions to enhance their expressive language. Encourage them to be bilingual as learning two languages at once does not harm a child’s cognitive abilities, rather it enhances them.
This is despite an initial stage of confusion and mixing that will resolve by 24 to 30 months of age. By 36 months of age, they will be fluent bilingual speakers. Introduce Islamic vocabulary, such as Allah, Muhammad , masjid, Muslim, brothers, salaat, in-sha’a-Allah, al-Hamdulillah, subhana-Allah, etc. (Don’t underestimate the effect of language; it does a lot more than simply denoting and identifying things.)
In this pre-operational period, their ability of understanding problem solving and analysis is limited. They can memorize though. However, the focus on memorization should still be moderate. The better age for finishing the memorization of the Quran is 10-15.
Use illustrated books and field trips.
Encourage creativity and initiative-taking but set reasonable limits for their safety. They should also realize that their freedom is not without limits.
Between 3-6 years, kids have a focus on their private parts, according to Freud. Don’t get frustrated; tell them gently it is not appropriate to touch them in public.
Don’t get frustrated with their selfishness; help them gently to overcome this tendency, which is part of this stage.
Parenting: Raising a Child from Age 0 to 2 | Dr. Hatem Al Haj
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Source: Muslim Matters
He married another woman without his wife’s knowledge. Everything seemed to be going well until the secret of his double life was finally exposed.
It sounds like the storyline of a new Netflix series, a Lifetime movie, or a foreign soap opera, but this is an all-too-familiar scenario for some Muslim women living in the United States. Linked together by a common predicament; regardless of their background, country of origin, or economic status, these women have been forced into a polygamous relationship unexpectedly and unethically. Their only options are to remain in the marriage and face the intricacies of life as a co-wife sharing one man, or divorce, relinquishing their husband to his new family and redefining their lives as divorcees and/or single mothers.
According to the Assembly of Muslim Jurists of America (AMJA)’s 11th Convention – 2018 – Istanbul Contemporary Dawah Issues in non-Muslim Lands, the bottom line concerning polygyny is that “in a society in which polygyny is illegal, a Muslim should avoid it in order to avoid community and personal harm.”
It seems that the conversation should end here, however, like in other juristic matters, an individual will find loopholes to substantiate his/her own beliefs or ideas. While scholarly differences of opinion offer a somewhat flexible interpretation and application of certain practices, the layman must exercise caution when reaching conclusions about what is acceptable or not, given the specific situation.
Some worshippers prefer to look towards the East, not just for their prayers, but for guidance on Muslim family matters like marriage. After all, the Arabian Peninsula, specifically what is now known as the Kingdom of Saudi Arabia, is the birthplace of the final messenger of God and the home of Islam’s two holiest sites.
Geographically and symbolically, many regard Saudi Arabia as the center of the Islamic world. It is also one of a handful of countries which purportedly practice classical Sharia/Islamic Law. Polygamy is recognized as legal and acceptable in Saudi Arabia, and the conditions outlined in the Qur’an and Sunnah are a maximum number of four, equal treatment of wives and financial obligations. However, this context may not apply to Muslims living in Western countries where polygamy is an illegal practice.
Ironically, Saudi Arabia has the second-highest rate of divorce in the Islamic world. A poll taken in 2008 showed that in the past 20 years, the divorce rate in Saudi Arabia rose from 25 to 60 percent2. According to Abdullah Al-Fawzan, a professor and sociologist at King Saud University in Riyadh, polygamy was responsible for up to 55 percent of divorces.
He added that the loss of trust, sincerity, compassion and cooperation were also factors in the failure of marriages1. Trust, sincerity, compassion, and cooperation are important components to a successful marriage, and these same components become undermined when the presence of a secret plural marriage is in place.
So, Where’s the Harm if it’s not Haram?
Researcher for Yaqeen Institute and translator for AMJA, Mohammad Elshinawy, said, “By entering this country, we are agreeing to follow the laws of this land; this is a social contract that we explicitly or implicitly agreed to uphold, and Allah says in the first verse of Surah al-Ma’idah, ‘O you who believe! Fulfill (your) contracts…’ (5:1)” In other words, this would deem it a breach of contract to practice plural marriage in a place where local laws have deemed it illegal.
Elshinawy further explained, “You abide by the laws of the land as long as they are not Islamically unlawful, and even sometimes when they are unlawful but violating them will result in greater harm for the Muslim individual or community. When it comes to polygyny, since it is not mandatory in the Sharia, refraining from it is not unlawful and therefore a law that requires our observance.”
The AMJA resolution which calls for Muslims to abstain from polygyny in societies that consider it illegal serves to protect the Muslim communities living as minorities. Here in the U.S. is a great example; when Muslims are already under heavy threat by the fearmongering of Islamophobic media, as well the many pending legislation seeking to criminalize the Shariah, practicing polygyny could trigger further ramifications.
Elshinawy added, “It is important for us to establish that it is no one’s right to make haram (unlawful) what Allah deemed halal (lawful) and vice versa. However, there is a built-in flexibility mechanism in Islamic law that legitimizes a degree of adaptation to changing contexts and pressing circumstances. Restricting the halal for the public interest of society is an example of a legal maxim that falls under that scope in Islamic law.” During the reign of Umar ibn al-Khattab (may Allah be pleased with him), he forbade the people from marrying chaste Jewish and Christian women (which is lawful according to the Quran) for a period out of fear of Muslim women remaining unmarried3. Religious authorities in the West (such as AMJA) have similarly posited that this limitation is necessary to ward off the damage polygyny can cause, and it is incumbent upon the Muslims to adhere to it in the interest of the general body.
Polygyny from a Social Perspective
Abdul-Malik Merchant is the Associate Imam at the Islamic Society of Boston Cultural Center, or ISBCC, and a graduate student in Theology and Social Work. He offers pastoral care and counseling (including premarital counseling, post marital counseling and mediation to couples) at ISBCC, and is intimately familiar with the complexities of polygyny from a social perspective.
Imam Merchant believes that there is more to consider than the permissibility of plural marriage in Islam. He stated, “The style of our lives today where you have to work a 9-5 (job) and juggle other responsibilities restricts your time as it is. It makes (polygyny) difficult, if not impractical.” For most people, it is challenging enough to sustain a family financially, even if it is a two-income arrangement. Effectively balancing care for two or more families, with or without children, is nearly impossible.
In a society already plagued with narcissistic individualism and broken families, Imam Merchant also questions the success rates of plural marriages. “We lack the cultural, emotional, and spiritual history to navigate these scenarios with wisdom,” He explained, “The ignorance adds to further the complexity and difficulty of an already difficult situation. Most of us do not have the emotional intelligence and awareness to take on this endeavor and it becomes further complicated when people are trying to do this without the cultural/familial familiarity.”
If either spouse, or only one, come into the relationship from a dysfunctional family, a single-parent household, from an environment lacking mutual respect and cooperation, or have never witnessed a healthy example of marriage, it will be even more difficult for them to model the correct behavior on their own. Add a secret marriage to the equation and there is bound to be friction.
Just what leads a person into such a secret plural marriage? Imam Merchant outlined some of the reasons below:
- To fulfill one’s desires – to have an abundance or something new. From a sexual perspective, a desire to satisfy the appetite for more intimacy.
- Trauma – insecurity (in both men and women), fear of being alone (if you don’t get married by a certain age, there is a stigma), worries about marital status, lack of children, peer pressure
- Ingratitude –Not being grateful for what you have, always wanting more.
- Traces of Jahiliyyah – promiscuity (in a halal loophole), seeking multiple relationships.
It is easy to argue that taking on another marriage in a “halal way” is better than committing adultery. However, the question is, are these valid reasons, or only excuses to follow one’s inclinations? Is the underlying reason to get away from pre-existing problems in the first marriage?
Will these problems be solved by introducing another person to the relationship? The Sunnah teaches that the objective of marriage is not simply to fulfill desires, but to establish a family. When a person seeks out a secret polygamous marriage to get away from the issues that exist in their first marriage, this may further complicate the situation. If the first family is unstable, there is no guarantee that the second marriage will work.
A Secret Injustice
“…but if you fear that you shall not be able to deal justly with them, then only one” (The Qur’an, 4:3)
Some Muslims in the U.S. still choose to approach second marriage secretly. It is debatable if the reason the man wishes to keep his marriage private is due to a fear of his first wife and/or her family finding out, this may fall under the category of inability to deal with justice and fairness.
Similarly, the very effort of keeping his other marriage under wraps requires that the new wife surrender her time and right to physical gratification and emotional and financial support. American laws do not recognize a second, third, or fourth wife legally, thus, the new wife is also waiving her rights under the legal system. This includes the right to inherit from her spouse upon death or to receive her spouse’s social security, pension, or other work-related benefits.
She is also unable to open a joint bank account with her husband, file joint tax returns, receive lower rates on insurance, and has no share in marital property, meaning that if the two divorce, she has no legal rights to the wealth or properties acquired during the marriage.
Even if the secret wife disregards these drawbacks, citing adherence only to the religious aspect of the marriage contract, in Islam she is equally protected by certain rights and responsibilities set in place for the spouses. The wife is entitled to financial support, adequate shelter and maintenance, and fair treatment. Furthermore, the marriage should be publicized so she gains the status and protection afforded a married woman. While the first wife may feel betrayed and as if she is losing a husband, the new wife is also being manipulated into a situation in which she will sacrifice a lot to gain very little. A legal marriage ensures commitment and seriousness on the part of the couple, and to waive these protective measures leaves women in a vulnerable position.
Do Secret Marriages Stay Secret?
Imam Merchant says, “Why are secret marriages morally wrong? In our times, for many, it is considered betrayal. Many women would be more willing to forgive a man who cheats once than a man who takes a second wife and wants to keep her (for good). In an age of social connectivity, 9 out of 10 times the (first) wife will find out.”
In many cases, these secretive agreements approach marriage in a superficial sense. A man feels his desires are not being met, so he decides to look elsewhere; a woman cannot find a suitable single man, so she sets her eyes on one who is married and seemingly stable. As Imam Merchant mentions, “As Muslims, how we act and how we process our emotions must be dictated by Shariah, by Quran and Sunnah, and ultimately by what Allah wants from us. The fact that attraction or infatuation exists does not mean that we can or should act upon it. Because, based on that framework (i.e., of acting upon desires unrestrictedly), it would create chaos.” Sometimes, the two wives know each other or belong to the same community, while not being aware they are co-wives. Once this is discovered, it can have devastating consequences.
Imam Merchant recommends that those who are thinking about engaging in a secret polygamous marriage to first question their intentions. Is the action based purely on emotions? Can it be accomplished with justice, with excellence? Will Allah be pleased with the method and outcome? What is the goal? Sometimes, rectifying the underlying discord in the first marriage will deter the husband from seeking another wife. Both couples should consider counseling and mediation with a qualified imam prior to making decisions about plural marriage. Likewise, community efforts should be made to assist single women in finding a spouse.
Polygamy is not only permissible in Islam, in some societies, it is a human need due to an increase in the ratio of women to men and the prohibition of illicit relationships between men and women. However, it is certainly not for everyone and not an obligatory Sunnah. The practice of secret plural marriages further complicates this fact.
When it comes to matters of religious devotion, to follow the mandates in the Qur’an and the teachings of the Prophet Muhammad, peace be upon him, is crucial. On the other hand, basing marital practices on foreign judicial rulings that are founded upon a specific set of cultural and societal norms is problematic. The fact of the matter is that the Prophet, peace be upon him, recommended making marriages public, and he, himself, also announced his marriages.
The Prophet, peace be upon him, used to tell his followers to announce their marriages. (Tirmidhi) Even for a marriage to be considered valid it requires witnesses; this is because marriages are not meant to be secret. Although plural marriage may be permissible, the clandestine approach results in harm for the wives, children, and other family members.
 Somayya Jabarti, “Alarming Divorce Rate ‘Must Be Addressed Urgently’” – Arab News, October 24, 2003
 Laura Bashraheel, “Divorce on the rise in the Kingdom”, Arab News, February 7, 2010
 Ali Muhammad as-Sallabi, Umar Ibn Al-khattab : His Life and Times (Volume 1), (English version) IIPH
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Source: Muslim Matters
“An ocean of knowledge which once resided on the seabed of humbleness has now submerged below it, forever.”
“Why didn’t you tell me!! You call me your younger brother, but you couldn’t even tell me you were ailing?!”
I could’ve called you or visited you so I could apologize for all the pain I caused you; thank you for all the good you did for me throughout my life despite all that pain. if nothing else, just so I could say goodbye to you.”
(My selfish mind continued to cry out as I stood in front of his grave— praying.)
As I sat down to compile my thoughts, upon returning home, I put my feelings of loss aside and tried to analyze your decision of not informing me about your illness from a different perspective.
Possibly, your own.
Why would you tell me?
This was just like you. You never wanted to hurt a soul; forget about making them worry about you, augmenting their own worries. For you were the sponge for our worries, the shock absorber of our concerns, and the solid wall that shouldered the pain of those around him.
You weren’t just a big brother, my big brother, you were a true human. A lesson on humanity.
You were always there for me.
“I GOT A QUESTION” sent at 2 AM.
“Sure” was your response.
We spoke for over 40 min.
Your strength reflected my weakness- always urging me to do better, be more like you.
I was told you were in hospital by a close family member early Friday morning before Jummah prayers. I was supposed to call you. That was my responsibility. However, the preparation of the Friday Sermon was my excuse not to do so.
As I exited from delivering the Friday services, I received a message from you, the one who was spending the last days of his life in a hospital, never to be seen outside of the confines of those walls ever again.
That message you wrote- you knew me so well.
“As-salaam alaikum, I thought you were already American?”
(You were catching up with me as I had become an American citizen the day before. You wanted to congratulate me, without complaining to me.)
“I heard you are in the hospital?! How are you? What’s going on?” I asked immediately.
“Getting some treatment done. Mubarak on your American citizenship” was your response.
Diversion. A stubborn man with a heart of gold. You wanted to celebrate people even at the cost of your own life.
Your last words to me were digital, even though your connection with me spans a lifetime. As much as I wish I had heard your voice one last time, I try to find the beauty in that communication too as I can save and cherish those last words.
We grew up together in Canada in the ’80s- Mufti Umer and I. Our fathers were tight- childhood buddies. He ended up becoming the inspiration for my family to trek towards a path devoted to Islam, beginning with my brother and then myself.
He was my support from the time when I came to England to study at the Dar Al Uloom and wanted to call it quits and go home, to when he hosted me when I visited him in Austin in 2002, all the way till 2019, after I was married and settled with kids he loved like his own.
He visited us here in Dallas and had met them in his unique way of showering them with love. And why wouldn’t he? My wife and I are here under one roof all because of his earnest desire to help people.
He introduced us to each other.
“I want you to marry my younger brother.” A message he sent to my wife over 17 years ago.
She was his student. He was her mentor, support beam, confidante, and best friend. (Well, we all feel like he was our best friend, only because he truly was.)
I am sharing my life story not only because he was an integral part of it, but throughout (he was also a major part of my wife’s life when she really needed him) but because that final text message wrapped it all up- the gift that he was to me and my family. It showed how much he was invested in us as individuals, as a couple, and as a family.
That message wrote:
“I thought you’ve been a citizen since marriage.”
(FRIDAY, AUGUST 30TH @ 3: 07 PM)
This is just my story featuring Mufti Umer Ismail.
I am confident that there are thousands more out there without exaggeration.
I’ll conclude with a word he corrected for me as I misspelled it on my Facebook page a few months ago when Molana Haaris Mirza, a dear colleague, passed away in New York. He didn’t do it publicly, he did it through that same Facebook text messenger that kept us in touch- with love and sincere care for me in his heart.
“As-salaam alaikum the word is Godspeed. Sorry for being [a] grammar freak.”
(MARCH 28TH, 2019 @6: 04 PM)
Godspeed, my dear brother. Godspeed.
The post Reflection On The Legacy of Mufti Umer Esmail | Imam Azhar Subedar appeared first on MuslimMatters.org.
Source: Muslim Matters
I remember driving to college orientation over the summer with my father, may Allah have mercy on him. I was going to be going to school out of state, and at the age of eighteen, this was the first time that I would be living away from home.
We talked about a lot of things, and nothing in particular but one of the stories he shared stayed with me. There was an Imam who had a close circle of students and one of them became absent for an extended period. Upon that student’s return, the Imam asked him where he had been, to which the student replied,
“Egypt!” The imam said to him, “well how was Egypt!”
The student replied, “Egypt is where knowledge resides.”
The Imam responded, “You’ve spoken the truth.”
Sometime later, the imam had another student who also was absent and upon his return, the Imam asked him where he had gone to which the student replied, “Egypt!” The imam said to him, “Well, how was Egypt?”
The student said, “Egypt is nothing but amusement and play!”
The Imam responded, ‘You’ve spoken the truth!”
There were students who had witnessed both conversations and asked the Imam later why he had borne witness to the truth of two antithetical statements to which the imam replied,
“They both found what they were looking for.”
I got the message. University could be a place of incredible learning, engagement with ideas, and can push you and challenge you in the best of ways. It can also be a non-stop party. A blur of heedlessness and hedonism that will bring about remorse and regret for that individual in the Dunya and Akhira.
I think back to that car ride fondly, and I appreciate the predicament of parting advice. A person who will be bidding farewell to someone so dear to them and wanting to give them something powerful that they can hold onto or wisdom that will guide them. Many students in the past weeks have been receiving similar parting advice from their families, and so in this article I wanted to share one of the advice of the Prophet that he gave to a companion that he loved so much.
عَنْ أَبِي ذَرٍّ جُنْدَبِ بْنِ جُنَادَةَ، وَأَبِي عَبْدِ الرَّحْمَنِ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُمَا، عَنْ رَسُولِ اللَّهِ صلى الله عليه و سلم قَالَ: “اتَّقِ اللَّهَ حَيْثُمَا كُنْت، وَأَتْبِعْ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقْ النَّاسَ بِخُلُقٍ حَسَنٍ” .
رَوَاهُ التِّرْمِذِيُّ [رقم:1987] وَقَالَ: حَدِيثٌ حَسَنٌ، وَفِي بَعْضِ النُّسَخِ: حَسَنٌ صَحِيحٌ.
On the authority of Abu Dharr Jundub ibn Junadah, and Abu Abdur-Rahman Muadh bin Jabal (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said
“Have Taqwa of Allah wherever you are, and follow a bad deed with a good deed it will erase it, and treat people with good character.” (Tirmidhi)
The advice is comprised of three components
- Fear Allah wherever you are
- Follow a bad deed with a good deed it will erase it
- Treat people with good character
Have Taqwa of Allah wherever you are
Taqwa is the crown of the believer. And it is the best thing that a person can carry with them on the journey of this life, and the journey to meet their Lord. Allah says,
“And take provision, and the best provision is Taqwa.”
عَنْ أَبِي هُرَيْرَةَ، قَالَ سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ أَكْثَرِ مَا يُدْخِلُ النَّاسَ الْجَنَّةَ فَقَالَ ” تَقْوَى اللَّهِ وَحُسْنُ الْخُلُقِ ”
The Prophet was asked as to what admits people into Paradise the most and he said, “Taqwa and good character.” (Tirmidhi)
And so what is Taqwa?
Talq ibn Habeeb gave a beautiful definition and description of Taqwa when he said,
“Taqwa is to act in obedience to Allah, upon a light from Allah, seeking the reward of Allah. And it is to avoid the disobedience of Allah, upon a light from Allah, fearing the punishment of Allah.”
And so he describes taqwa as having three components; the action, the source for that action, and the motivation for that action.”
To act in the obedience of Allah..
To do the things that Allah commands you to do and to stay away from what Allah prohibits you from doing
Upon a light from Allah..
The source for the action or inaction must come from revelation, a light from Allah. And this should stir us to seek knowledge so that our actions are onem guided by a light from Allah. You’ve made it to University, you are bright, gifted, intelligent and committed to education. Do not let be the one thing that you remain uneducated about be your religion.
يَعْلَمُونَ ظَاهِراً مِّنَ ٱلْحَيَاةِ ٱلدُّنْيَا وَهُمْ عَنِ ٱلآخِرَةِ هُمْ غَافِلُونَ
They know what is apparent of the worldly life, but they, of the Hereafter, are unaware. (Al-Room v. 7)
The prophet (S) said, “Allah hates every expert in the Dunya who is ignorant of the hereafter.” (Saheeh Al-Jaami’)
Make sure that you carve out time to attend halaqas on campus, seek out teachers and mentors who will guide you in learning about your religion even as you are pursuing your secular studies..
Seeking the reward of Allah..
The third component of Taqwa is the motivation: that these actions that are being performed and that are sourced authentically in revelation must be performed for the sake of Allah, seeking His reward, and not for any other audience. That they not be done for shares, or likes or retweets. That a person does what they do of worship, that they abstain from what they abstain from of sin, seeking the reward of Allah and fearing His punishment.
Fear Allah wherever you are..
Meaning in public and in private, online or offline, and when in the company of the righteous as well as when in the company of the wicked, in all circumstances a person must be mindful of the presence of Allah..
عَنْ ثَوْبَانَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ : ( لأَعْلَمَنَّ أَقْوَامًا مِنْ أُمَّتِي يَأْتُونَ يَوْمَ الْقِيَامَةِ بِحَسَنَاتٍ أَمْثَالِ جِبَالِ تِهَامَةَ بِيضًا فَيَجْعَلُهَا اللَّهُ عَزَّ وَجَلَّ هَبَاءً مَنْثُورًا ) قَالَ ثَوْبَانُ : يَا رَسُولَ اللَّهِ صِفْهُمْ لَنَا ، جَلِّهِمْ لَنَا أَنْ لاَ نَكُونَ مِنْهُمْ وَنَحْنُ لاَ نَعْلَمُ ، قَالَ : ( أَمَا إِنَّهُمْ إِخْوَانُكُمْ وَمِنْ جِلْدَتِكُمْ وَيَأْخُذُونَ مِنَ اللَّيْلِ كَمَا تَأْخُذُونَ وَلَكِنَّهُمْ أَقْوَامٌ إِذَا خَلَوْا بِمَحَارِمِ اللَّهِ انْتَهَكُوهَا
It was narrated from Thawban that the Prophet ﷺ said:
“I certainly know people of my nation who will come on the Day of Resurrection with good deeds like the mountains of Tihaamah, but Allah will make them like scattered dust.” Thawban said: “O Messenger of Allah, describe them to us and tell us more, so that we will not become of them unknowingly.” He said: “They are your brothers and from your race, worshipping at night as you do, but they are people who, when they are alone with what Allah has prohibited, they violate it.”
This hadeeth is a warning for the person who is quick, eager and ready to violate the limits of Allah as soon as the door is locked, or the curtains or drawn, or as soon as they have arrived in a new place where no one knows them. We will sin, but let our sins be sins of weakness or lapses of taqwa and not sins of predetermination and design. There is a big difference between someone who sins in a moment’s temptation and the one who is planning to sin for hours, days or weeks!
And follow a good deed with a bad deed it will erase it..
When we fall, as we must inevitably due to our being human, the prophet (S) instructed us to follow a sin with a good deed to erase it.
Commit a sin, give charity.
Commit a sin, perform wudhu as beautifully as you can and pray two rak’ahs.
Commit a sin, seek Allah’s forgiveness and repent…
Our sins should not suffocate us from doing good deeds, they should fuel us to doing good deeds.
وَأَقِمِ ٱلصَّلاَةَ طَرَفَيِ ٱلنَّهَارِ وَزُلَفاً مِّنَ ٱلَّيْلِ إِنَّ ٱلْحَسَنَاتِ يُذْهِبْنَ ٱلسَّـيِّئَاتِ ذٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ
And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember. (Surat Hood v. 114)
A man from the Ansar was alone with a woman and he did everything with her short of fornication. In remorse, he went to the prophet (S) and confessed to him. Umar said to the man, “Allah had concealed your sins, why didn’t you conceal it yourself!” The prophet (S) however was silent.
The man eventually left and the prophet (S) had a messenger go to him to recite the aforementioned verse. A man said, “Oh Messenger of Allah is it for him alone?”
The Prophet said, “No for all people.”
And so for all people, sin plus good deed equals the sin is erased. That is a formula to be inscribed in our hearts for the rest of our lives.
Al-Hassan Al-Basri, the master preacher of the Tabi’een was asked,
“Should one of us not be ashamed of our Lord, we seek forgiveness from our Lord and then return to sin, and then seek forgiveness and then return!”
“Shaytan would love to conquer you with that (notion), do not grow tired of seeking forgiveness”
But know that these sins that are erased by good deeds are the minor sins, as for the major sins they require repentance for the many verses in which Allah threatens punishment for those who commit major sins if they do not repent, and so repentance is a condition for the erasing of the effect of major sins.
And treat people with good character
And if Taqwa is the crown of the believer, then good character is the crown of Taqwa, for many people think that taqwa is to fulfill the rights of Allah without fulfilling the rights of His creation! The Prophet in many hadith highlights the lofty stations that a believer attains with good character, for example:
عَنْ عَائِشَةَ، رَحِمَهَا اللَّهُ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ إِنَّ الْمُؤْمِنَ لَيُدْرِكُ بِحُسْنِ خُلُقِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ
The Messenger of Allah ﷺ said: By his good character a believer will attain the degree of one who prays during the night and fasts during the day. (Tirmidhi)
عَنْ أَبِي الدَّرْدَاءِ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ “ مَا مِنْ شَيْءٍ يُوضَعُ فِي الْمِيزَانِ أَثْقَلُ مِنْ حُسْنِ الْخُلُقِ وَإِنَّ صَاحِبَ حُسْنِ الْخُلُقِ لَيَبْلُغُ بِهِ دَرَجَةَ صَاحِبِ الصَّوْمِ وَالصَّلاَةِ
Abu Ad-Darda narrated that the Messenger of Allah said:
“Nothing is placed on the Scale that is heavier than good character. Indeed the person with good character will have attained the rank of the person of fasting and prayer.” (Tirmidhi)
Let no one beat you to the taqwa of Allah and let no one beat you to beautiful character.
You’ve come of age at a time in which the majority of our interactions are online, and in that world harshness and cruelty are low hanging fruit seemingly devoid of consequences.
The Prophet said, “Whoever lives in the deserts becomes harsh.” (Abu Dawood)
And social media is a desert, it is an experience where we are all alone, together.
So choose gentleness over harshness, choose forgiveness over vindictiveness, choose truth over falsehood and protect people from your harm.
For the Prophet said, “I am a guarantor of a house in the highest part of Jannah for whoever makes their character good.”
May Allah make us from them.
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Source: Muslim Matters