Over the last few days, several institutions and mosques asked me about suspending juma prayers due to the CoronaVirus. AMJA has an excellent paper written on the subject that offers clear advice. I encourage folks to read it. More importantly, however, I encourage people to stay in touch with their local public health providers, Imams, and fiqh councils.

That being said, I thought to share some justifications from religious texts and scholarly works for suspending large gatherings, Jumu’a, and even the congregational prayers, during this difficult time. This is no simple matter. Years ago, in Boston, we had to suspend Jumu’a because the state government asked us to. Decisions like this are sensitive, but I hope the logic of Islamic law on this issue is clear.

Suhaib Webb

A Foundational Principle

A primary principle of Islam is that “preventing harm takes precedent over the acquisition of benefits.” For that reason, alcohol and gambling are prohibited, even though Allāh recognizes their benefits:

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

“They ask you about alcohol and gambling. Reply that in both is a great sin, and a benefit for people, but the sin is greater.” (Quran 2:219)

The Books of Usūl al-Fiqh

In the books of Usul Al-fiqh (foundations of jurisprudence), we find dispensations for things when there is a threat to the health and well being of people:

Imām’ Izz al-Din ‘Abd al-Salām explained this dispensation when he wrote,

فصل في بيان تخفيفات الشرع، وهي أنواع: منها تخفيف الإسقاط: كإسقاط الجمعات والصوم والحج والعمرة بأعذار معروفات
The section on shari’a dispensations and their types. One is the dropping of an act, like congregational prayers, fasting, hajj, or ‘Umra due to a shari’a approved reason.” (Qawa’id al-Ahkam fi Masalih Al-Anam, Vol. 2, Pg. 9)

Thus, there are times when acts can be modified to prevent considerable, often public, harm.

Illness and the Threat of Illness

Ibn Rushd mentioned a consensus that Illness allowed people to miss congregational prayers:

أما المتفق عليهما: فالذكورة، والصحة، فلا تجب على امرأة، ولا على مريض باتفاق
What scholars agree on is that gender and health determine if a person should attend prayers. Thus the consensus is that Juma is not an obligation upon women and the sick.” (Bidaya al-Mujtahid wa Nahaya al-Muqtasid, Vol. 1, Pg. 224)

The Prophet صلى الله عليه وسلم excused those who were sick from attending congregational prayers:

مَنْ سَمِعَ الْمُنَادِي فَلَمْ يَمْنَعْهُ مِنَ اتِّبَاعِهِ عُذْرٌ لَمْ تُقْبَلْ مِنْهُ تِلْكَ الصَّلاةُ الَّتِي صَلاهَا” قَالُوا: مَا عُذْرُهُ ؟ قَالَ: خَوْفٌ أَوْ مَرَضٌ
“Who hears the caller to prayer, but finds no excuse not to respond, his prayer that he prayers (alone) will not be accepted.” The companions asked, “What is an ‘excuse.'” He responded, “Fear or sickness.” (Al-Sunna al-Saghir, Hadith 241.)

Fear of Potential Harm is Recognized by Islam

An axiom states,
ما اقترب الشيء يعطى حكمه
When something is near to something, it is given the latter ruling.

And,
الظن الغالب معتبر شرعاً
A strong assumption is considered in Shari’a.

I say that because the most excellent defense against this disease is social isolation. Public health experts in China, Italy, and other parts of the world discourage large gatherings, and as of now in Italy, the entire country is under quarantine. Thus, in this situation, legitimate fear of sickness, based on the opinions of experts, should be treated as sickness, especially with such a contagious virus. This is the advice of experts in the field. It’s a pandemic.

Today, Dr. Anthony Fauci, Director of the National Institute of Allergy and Infectious Diseases, testified before congress,

“We would recommend that there not be large crowds. If that means not having any people in the audience as the NBA plays, so be it.”

Commands & Capacity

It is well known that the orders of Allah and His messenger are conditioned on ability.

Allah says,
فاتقوا الله ما استطعتم
“Be dutiful to Allah as best you can.” (Quran 64:16)

The Prophet صلى الله عليه وسلم said:

وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ
“When I command you do do something, do it to your ability.” (Bukhari in his Sahih and Muslim)

A Mistaken Notion
I’ve heard some folks contend that this is “not a big deal; I’m young, and I’ll be fine.” While that may be true, the danger is that a person may be asymptomatic, but he may engage with or sit next to older people, or he may even infect a younger person who has elders at home. Our approach to this virus should not be rooted in selfishness. It is going to take us as a community to defeat it, inshallah.

If You’ve Tested Positive
First, lots of prayers and thoughts your way. I ask Allah to cure you and make this a means of your forgiveness. Second, it is not allowed for you to attend community events or congregational acts of worship.

The Fatwa Council of Iraq wrote,

“It is not allowed for a person who tests positive for the virus to attend public gatherings such as the Friday prayers and congregational prayers. He should pray at home on in isolation until he is cured.”

And, The Prophet صلى الله عليه وسلم said:

لا يُورَدُ مُمْرِضٌ على مُصِحٍّ
A sick person should not mix with a healthy one. (Bukhari in his Sahih collection)

Inshallah, this pandemic will continue to grow, so I suggest suspending jumu’a and other large gatherings as well, especially if public health officials warn against them, and of course, if local governments request the same. This answer rests on the shoulders of those two entities, as well as local Imams, local fiqh councils and leadership. It is essential to engage them and heed their advice. My hope here was to show the leeway and mercy Islam provides in this situation.

Allah knows best,
Suhaib

For Converts, Their Families and One’s Co-Workers and Friends

For many of us, the ‘Eid prayer is a simple ritual that we observe twice a year. However, if one recently accepted Islam, or is dealing with the responsibility of his first ‘Eid khutbah, the ‘Eid prayer begins to seem truly daunting. With that in mind, I decided to compile a simple primer on the ‘Eid prayer. I hope this facilitates its observance, making it easy for converts, their families, co-workers and first-time preachers.

What is ‘Eid al-Fitr?

The word ‘Eid in Arabic means holiday and the word fitr means to break. Since this holiday takes place the day after the month of Ramadan ends, this holiday is given the name “the holiday for breaking the fast.”

What happens on that day?

On the day of ‘Eid the entire Muslim community congregates in observance of the ‘Eid prayer.

What time is the prayer?

It can be prayed anytime after sunrise until noon and must be done so in congregation.

Whose invited? Can I bring my non-Muslim friends and family members?

The entire community is encouraged to come, and you are definitely encouraged to bring all of your friends and family to the prayer and the celebrations thereafter!

How does one pray this prayer? Is it different from the Friday prayer?

The ‘Eid prayer is similar to the Friday prayer in its number of cycles (two), in that it is recited out loud, and that both have sermons. However, unlike the Friday prayer, the ‘Eid prayer’s sermon follows the prayer.

The second difference lies in its number of takbirs (when the prayer leader says, “God is the greatest” which starts the prayer). In the ‘Eid prayer there are six additional takbir added to the original in the prayer’s first cycle, and five added to the second cycle of prayer (after one rises from the sitting position to stand for the second cycle).

How it’s done:

The first cycle: there is the opening takbir, then the prayer leaders says “Allahu Akbar” [God is the greatest] six more times, and then recites the opening chapter from the Qur’an followed by a short reading from another chapter of the Qur’an.

After rising for the second cycle: one says “Allahu Akbar” to arise and stands for the second cycle of prayer then states Allahu Akbar 5 more times before reading the opening chapter from the Qur’an.

Note: if one is following the Imam, it is much easier. Just follow him!

Are there any special chapters of Qur’an that should be recited during this prayer?

It was the practice of the Prophet ﷺ to read, after the first chapter of Qur’an, the 87th chapter in the first cycle of prayer and the 88th in the second cycle.  Others considered it commendable to recite the 50th chapter from the Qur’an in the first cycle and the 54th in the second. However, if one is unable to read those chapters, there is nothing wrong with reading whatever he knows from the Qur’an.

What if one comes late and misses the extra takbirs?

If one comes after the preacher has already started (for example he has already stated Allahu akbar three times in addition to the opening Allahu Akbar) then that person should begin the prayer by saying, “Allahu akbar” (God is the Greatest) and join the Imam. However once the preacher begins to recite the Qur’an, the latecomer should keep saying “Allahu akbar” in a soft voice until he arrives to the total of 7 extra takbirs (or 5 if he comes late for the second cycle of prayer).

Thus, in the above scenario where the preacher had already said three, the person would have said a total of 4 with him. However, once the preacher started to read Qur’an, the person should say an additional 4 takbir [saying God is the greatest] making it a total of 7.

If it were the second cycle, the person, once the preacher starts reading Qur’an, should add 2 more to reach the total of 5.

If one arrived late and started their prayer with the second cycle, missing the first, then they should say 7 when they stand to complete the prayer after the preacher closes the prayer.

If the person comes late and finds the congregation at the end of the prayer, meaning he missed all of the takbirs, he should arise, after the closure of the prayer, and say 7 takbirs in the first cycle and 5 in the second.

Note: one may pray behind any preacher who observes the takbirs in a different fashion recognized by Islamic ritual law. There is no problem to follow them in this; one should not make it a big issue.

What is the ruling for ‘Eid prayer?

Eid prayer is a highly encouraged act for those ordered to pray the Friday prayer and recommended for those who are not obligated to pray the Friday prayer, according to a group of scholars. However, there are other great scholars who hold it to be a religious obligation.

What should the Preacher talk about?

In addition to what constitutes the normal recognized procedures related to the sermon, one should insure that his sermon is relevant and provides the community with a feeling of empowerment and purpose. It is also good to channel the community into taking part in the different committees and programs that take place in the local mosque. One should also try and make the speech relevant to the attendees by addressing each in drawing valuable lessons that are practical and measurable.

I have a family member or friend who converted to Islam. Although I’m not Muslim, can I congratulate them and offer gifts?

Sure, there is absolutely nothing wrong with that religiously and no Muslim should take offense to it. If they do, please feel free to give their gifts to me!

Recommended acts:

1. To keep night vigil the night before the ‘Eid prayer*.
2. To take a ritual bath prior to the prayer.
3. To apply perfume [for men only].
4. To wear one’s best clothing.
5. To return from the prayer using a different route.
6. To eat something before the ‘Eid prayer. It is best to eat a few dates and if proven difficult, then drinking some water as this is the sunnah of the Prophet [note for ‘Eid al-Adha the opposite holds true].
7. To set out for the Masjid early engaging in takbir. This is truly one of the greatest memories any family can have, so seize this moment and engage in takbir with your families. If you’re solo, then know that you are engaging in takbir with the angels!
8. To pray in an open space.
9. One should not pray before or after the ‘Eid prayer.
10. May Allah bless you and give you the best ‘Eid ever!

*Note: many consider this a comendable act, however the narration attributed to the Prophet [sa], “Whoever brings to life the night of ‘Eid [with worship] his heart will be alive on a day when the hearts will die” is weak as noted in Tadhkirat al-Mawdu’at, vol. 1, pg. 47.

Originally published in August 2010.

Its Blessed Name: Laylat al-Qadar

• Night [Layl]: indicates the time from sunset till dawn.
• Power [al-Qadar]: This word carries a number of different meanings such as honor, serenity, judgment, and power. The scholars differed over the meaning of this word when used in relation to that special night that takes place during the month of Ramadan. Here are the most common interpretations:

1. Magnificence and Honor.

This meaning is obvious because it is the night that the Qur’an was sent, Prophethood was announced and the angels descend. Other scholars held that the one who revived this night with worship would become honorable because Allah (swt) would raise rank.

Lessons

As Muslims we should feel honored because Laylat-al-Qadar was the night that the Qur’an was sent and the Prophet ﷺ was chosen by Allah. However, this was also the night that witnessed the birth of a new religious nation – the nation of the Prophet ﷺ – and we are blessed to belong to that nation. Do you feel humble? Do you feel blessed to be a part of that nation? Do you feel and share the greatness of this night? Do your actions reflect that humility? If one wants to be honored, then let him do so by worshiping Allah.

2. Something Restricted or Difficult to Attain.

The exact date of Laylat al-Qadar is unknown; the knowledge of its occurrence is restricted from men. The only way to find it is to put forth effort and seek it. It is also said that the earth becomes full with the presence of an infinite number of malaikah (angels).

Lessons

When something is hidden, it is a sign of its value. One who truly understands this will work to find the hidden treasure in this night.

3. Judgment and Decision.

This is the night when the angels will distribute what is destined for Allah’s servants with regards to those servants’ provisions and lifespan for the next year. Some scholars contended that the night which ones provisions and life were to be given is during the middle of the month of Sh’aban (the month preceding Ramadan). However, the majority of scholars hold that it is this night, the Night of Power.

THE SIGNS

When Does it Occur?

Laylat al-Qadar takes place in the last ten nights of Ramadan. The Prophet ﷺ said, “I witnessed the Night of Power, then I forgot [which night it was]. It happens in the last ten nights (of Ramadan).” (Ibn Hiban)

The Night:

• The night is mild, as stated by the Prophet ﷺ, “The night of power is a mild night neither hot nor cold.” (Ibn Khuzaymah, authentic.)
• The number of angels out that night are too numerous to count. The Prophet ﷺ said, “The number of angels present that night on earth cannot be counted.” (Ibn Khuzaymah, good hadith)
• It is a clear night and the stars are visible: The Prophet ﷺ said, “The night of power is a clear night… as though its moon uncovers the nights’ stars.” (Ibn Hibban)

The Morning After

• The  sun rises in the morning after the Night of Power “red and weak.” (Ibn Khuzaimah, authentic)
• The Prophet ﷺ said about the sunrise, in another hadith, that it is “white, having no rays”. [Muslim]. Having no rays is explained by the narration above as being “weak.”

Things to do:

• Pray.
• Read Qur’an.
• Make dhikr.
• Engage in worship in its strict sense.
• Be kind to others.
• If you’re in the Masjid, be clean.
• Avoid being rude.

Things not to do:

• Talk and waste one’s time socializing.
• Commit sins.
• Sleep the night away.
• Making the Masjid untidy.

What if I Have Commitments the Next Day?

Scholars noted that one does not have to stand the entire night to experience it. One could worship for a short while and still receive the blessings of the night. Thus those who have to work, take care of the kids, or other responsibilities need only worship for a short while. [See Fath al-Bari of Ibn Hajar.]

May Allah grant us guidance to experience this night.

Originally published in November 2010

Question

Can I celebrate Thanksgiving with my parents? I converted a few years back and it is very important to them. Things haven’t been great since my reversion. What are your thoughts?

Answer

There is a legitimate scholarly difference surrounding this issue. Those who hold such celebrations as forbidden do so contending that such celebrations are “religious in nature” and amount to imitating the religious rites of others. One of my teachers, Shaykh `Abdul Jalil al-Mezgouria told me, “There is nothing religious about this celebration.” In fact, I remember him giving a khutbah (sermon) about it a number of years back.

Some Background

Those who contented that such celebrations are permissible, do so contending the opposite: such celebrations are not religious in nature and that the origin of things is permissible unless explicitly forbidden. Sheikh al-Qaradawi stated, concerning Mother’s Day, there is no way he considered it forbidden. He based his contention on the legal axiom: “Nothing is made forbidden except with a clear text.”

It is well known that al-Rajabiyah was a holiday observed by the Arabs before for the time of the Prophet ﷺ (peace be upon him) up until the third century A.H. and the jurist differed on its ruling. The Hanabalis considered it permissible, while the Malikis held it to be disliked.

Those who hold it permissible also note that the statement of the  Prophet ﷺ, “Our holidays are two” is not a prohibition to celebrate other holidays outside of the religious sphere.

The Indigenous Imperative

As a convert to Islam and based on my humble legal training, I agree with the second opinion. Many of us, those of us who have converted to Islam, can use these moments to share the beauty of our faith with our families and loved ones in an non-hostile environment. Perhaps, by giving gifts to our parents we can heal wounds, build relationships, and move forward. At the same time, such celebrations are based on the foundations of our faith: honoring one’s parents. Therefore, we should engage such holidays with the intention of fostering noble relations and spreading the beauty of our faith with others.

Allah knows best.

The Question

Recently, I saw a lecture on YouTube with a man claiming that saying, “jumu`ah mubārak (a blessed Friday)” on Fridays is an innovation? Is that true?

The Answer

Scholars of fatwā (legal opinions) divided acts into worship and customs. Both are central to our faith, and scholars gave each a tremendous amount of attention. For that reason, the first Ph.D. granted at al-Azhar University in the 20’s was on Islam and Custom.

Customs and Cultures are Embraced by Islām

Custom is so important that it forms one of the five major axioms of Islamic law. Al-Qādi al- Hussein al-Shāf’i wrote, “Utilization of custom is one of the five principles that Islamic Law rests on.”

Imām al-Syūtti mentioned them in Kawkab al-Sāti saying,

“Certainty does not remove doubt, and Islam removes every harm.
Hardship brings ease and custom (for fiqh) is a reference point
A few added a fifth: that every act of a person is based his intention.”

Custom in the Tradition

`Abdullah bin Masūd used to say, “What the Muslims deem as good is good.”

In Imām al-Bukhāri’s collection of authentic hadīth (saying or tradition of the Prophet ﷺ – peace be upon him), under the chapter on commerce, we find an interesting title for the 95th section:

بَابُ مَنْ أَجْرَى أَمْرَ الأَمْصَارِ عَلَ مَا يَتَعَارَفُونَ بَيْنَهُمْ فِي الْبُيُوعِ وَالإِجَارَةِ وَالْمِكْيَالِ، وَالْوَزْنِ، وَسُنَنِهِمْ عَلَ نِيَّاتِهِمْ وَمَذَا هِبِهِمِ الْمَشْهُورَةِ

Chapter: Where there is no fixed judgement, the traditions and conventions of a community are referred to – Customs and Norms is an Important Part of our Faith

Commenting on this, Imām bin Hajar wrote, “The purpose of this title is to establish the reliance on custom in Islamic law.”

That is not to say that any custom is recognized by Islam. For more on that, consult a local scholar or see the books of usūl al-fiqh (principles of Islamic jurisprudence).

The Ruling on Customs and Day to Day Affairs is Permissibility

Imām Ibn Taymiyyah wrote, the foundations of Imām Ahmed’s school are two:

1. Customs are permissible unless there is a clear text that forbids them.
2. Acts of worship are forbidden (to invent) unless there is a clear text that allows them.

Then, he defined custom saying, “Customs are habits of people pertaining to food, drink, clothing, transportation, speech and other such normal day to day activities. Thus, they should not be forbidden unless by Allah or his Messenger ﷺ through an explicit text, a general one or a proper analogy. If not, then the general ruling for them is permissibility.”

We understood from Ibn Taymiyyah’s definition that customs divide into two parts: words and deeds.

Ibn Hajar said, “Custom plays a role in determining the explicit meaning of words.” Implying that if a person uses a word that is exclusive to his culture, the known custom is used to determine its implications. For that reason, Imam al-Dardīr noted that the Māliki’s coined an axiom, “Customs are like conditions.” From the important usage of words are greetings and salutations.

Greetings

Scholars agree that greetings fall under mu`amalāt (day-to-day activities), and they are part of customs that are related to speech. Since the general ruling on customs in permissibility, then greetings that are free of evil are considered permissible. For that reason, when Talha (a great companion of the Prophet ﷺ) greeted K`ab with the good news of the latter’s forgiveness, the former was not censured by the Prophet ﷺ, K`ab or the other companions (Allah be pleased with them all).

Based on this important principle and the large number of general texts that encourage us to speak well and be gentle to others, it is a stretch to say that such a greeting in an innovation. Imām al-Sakhāwi noted this in al-Tahina bi al-Shūr wa al-‘Ayād (Greetings Upon Months and Holidays) in greater detail.

May Allah bless us with tawfiq (success).

Suhaib Webb

“Malcolm X at Prayer,” Richard Saunders/Schomburg Center for Research in Black Culture

Question:

It seems every week there is a new internet conflict. Over the last few days, people criticized me for posting my Hajj selfies. What is your opinion about this?

Answer:

That is a sad question, and I find it strange that people have the time to look at other people’s pictures and criticize them. With that being said, I will address this issue from four perspectives:

1. Are pictures forbidden?
2. Principles for understanding texts.
3. The importance of collective good.
4. Intentions should be left to Allah alone.

Are Pictures Forbidden?

Some may censure others from taking pictures because they believe that taking pictures is forbidden, invoking the “consensus” of the scholars. While it’s an opinion held by some scholars, there is certainly no consensus that taking pictures is forbidden. Al-Azār and other religious bodies, as well as the bulk of scholars, consider pictures allowable, as long as the picture does not present something evil.

Misuse of a Famous Text

Folks may mention the prophetic tradition in which he ﷺ (peace be upon him) curses those who “mold idols.” That is understandable because the word for idol making and the word for photography are the same in Arabic (taswīr). However, their meanings are different. During the time of the Prophet, taswīr meant to mold idols. Today, it means photography. Sadly, this reflects a person’s ignorance of the principles for iftā (the craft of issuing fatwa), the rules for interpreting texts, and his/her knowledge of Arabic.

An Important Axiom and Its Application

One of the most important axioms that guide the craft of issuing a ruling is, “Concern is given to the meaning, not the name.” This axiom has four applications:

1. Something declared harām (unlawful) in the Prophet’s lifetime stays forbidden, even if someone changes its name. For that reason, the Prophet ﷺ said, “Towards the end of time, a group from my community will seek to make alcohol permissible, calling it by a different name.” Thus, even though later generations changed the name, it is still forbidden because of its substance. The name is a non-factor!
2. Something that was permissible during the time of the Prophet ﷺ then later generations gave it a name of something forbidden. That stays permissible, because concern is for the substance, not the name.
3. Something unknown during the life of the Prophet ﷺ, if understood to be forbidden by the scholars, stays forbidden even if later generations named it after something permissible.
4. Something that was not known during the time of the Prophet ﷺ that is permissible remains as such, even if later generations named it after something forbidden. An example of this would be qahwā (coffee) which was originally the name for an ancient intoxicant.

Photography falls under the fourth category because it did not exist during the time of the Prophet ﷺ. Using statements of the Prophet ﷺ as if they are referring to what is understood today as meaning taswīr is equivalent to putting meanings in the mouth of the Prophet ﷺ!

An Example That Illustrates this Error

In the twelfth chapter of the Qur’an, the word sayyārah is found. Today, the word siyyārah means a car. At the time of revelation, it meant travelers.

“And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, “Good news! Here is a boy.” And they concealed him, [taking him] as merchandise, and Allah knew of what they did.” (Qur’an, 12:19) 

Based on the logic of those who take the word of the Prophet ﷺ used for idol making to imply its contemporary meaning of photography, the above verse would be interpreted as:

“And there came a “Lexus, BMW, Mercedes (any car)“; then they sent their water drawer..”

Shaykh Muhammad al-Shanqiti wrote “Photography did not exist during the era of the Prophet ﷺ or the great scholars of Islamic Jurisprudence. It became an issue afterwards. Thus, the sacred texts that the word taswīr appears do not imply what we know today as photography. That, because the word taswīr used during the Prophet’s time implied what it meant in that context: idols made of stone, clay, wood or drawn by hand. Thus, whoever explains the word used by the Prophet to mean photography has interpreted the sacred texts without their correct meanings, contexts and has spoken about Allah without knowledge.”

Another Axiom: A Conflicting Purposes Renders Analogy Problematic

One of the major sources of Islamic Law is qiyās. Qiyās was defined by al-Qādi al-Baydāwi as, “Connecting an act that has no ruling, to an act from the scared sources that has a ruling, because of a shared purpose.” What is important to us is the last part of his definition, “a shared purpose.” This means that if the traits are different, then the ruling from the sacred sources cannot be matched to the act that has no ruling. In the case of taswīr (idol making), we find that the reasoning for its forbiddance during the time of the Prophet ﷺ was “emulating (mudāha) creation,” and in other narratives, for explicit forms of worship. When we think of photography today, that is not its purpose. In fact, the general purpose of photography is to remember and recall things. Thus, this is an illogical analogy for which a ruling is not applied. 

The Name is Debatable

Shaykh ‘Abdūl Halīm Mahmūd stated that photography should not be called taswīr but “capturing an image,” because photography is “capturing light, not molding an image from clay or drawing one.”

Hajj Selfies

As for Hajj selfies, then there is nothing wrong because they are a form of remembrance of good: worshiping Allah alone, visiting scared places, love and fraternity, and acts of worship. 

An axiom states that “Anything that does not contradict the sacred law and helps a person remember God is commendable.”

Allah says, “And we certainly sent Moses with our signs, [saying], ‘bring your people from the darkness to the light and remind them of the days of God.’” (Qur’an 14:5)

A cursory glance at the reliable works of Qur’anic tafsīr (exegesis) shows that scholars from the earliest days consider this verse an encouragement to recall God’s grace and his blessing. That was the opinion of Ibn ‘Abbās, Sufyān Imām Mālik and others.

Do Not Judge People’s Intentions

In that vein, taking pictures of sacred moments is commendable as long as a person’s intention is correct. The job of the rest of the community is to assume the best and encourage good. While pictures are a debatable act, questioning a person’s intention, or having an evil assumption about a person doing good is highly repugnant.

Finally, these images are important tools for da`wah (calling to Islam) to be shared with neighbors, co-workers and friends. In an age where there are so many bad images of Islam everywhere, I find it astounding that folks would blame positive efforts that humanize our community and our acts of worship.

Allah knows best,
Suhaib Webb

Photo: Omar MK

Ramadān Reinforcement: Part I | Part II

One question I get asked a lot is “What is the best way to start Ramadān?”

I thought about this for sometime, and here is my answer:

“The best way to start Ramadān is the way you ended it last year.”

Meaning: you should start Ramadān with the same passion, focus and commitment that you completed the last ten days of last year’s Ramadān. (If you didn’t end it well last year, stay tuned for another short reminder soon: “How to fix a broken Ramadān?”)

Do These Seven and Go to Heaven, Insha’allah (God willing)!

I know it sounds easy. But give it a try! Try having the same passion you had last year in the following areas today and see where it takes you tomorrow:

1. When you stand to pray, muster the passion you had a year ago as Ramadān came to a close. The concentration and taste of it should be in your heart, your body should be calm and your soul submerged in the light of prayer. The Prophet ﷺ (peace be upon him) said, “Whoever prays and his/her soul does not disturb him/her during prayer, his/her sins are forgiven.”

2. When you make du`a’ (supplication), let it all out, give it to Allāh subhanahu wa ta`ala (exalted is He) now, feeling impoverished to him like you did last year at the end of Ramadān. The Prophet ﷺ said, “The supplications of a fasting person are accepted.”

3. Let the tears flow now. Dry lands can’t grow much and neither can dry hearts. A teacher once told me, “Tears come from fertile hearts like springs come from fertile soil.”

Sit alone with Allah (swt) and cry to Him, seek Him, beg Him and flee to Him. “You will find him forgiving, merciful.”

4. When you remember Allah (swt), do so with the same focus you did last year. Know that “Remember Me and I will remember you” is happening every time His blessed names flow from your heart and speech, and that wherever you remember Him (work, home, mosque, school, alone or in a group), He mentions you in front of the angels, says your name and they seek blessings and forgiveness for you, as is mentioned in the Qur’an, “Forgive those who believe, follow your path and save them from Hell.”

5. Taste the sweetness of the Hereafter, knowing the bitter taste of this life. Recall how your heart felt the last 10 days; there was nothing more valuable to you then drawing nearer to Him and farther from excess here. Muster that passion now. Become a stranger in this life or a traveler because this is not your permeant abode!

In the Qur’an, Allah (swt) addresses Adam and his wife saying, “You two get out of here (Paradise).” In other places He says, “You (all) get out of here.”

My teacher said, “‘You (all)’ is all of us, Adam and his progeny. We were evicted from our real home and soon, God willing we will return to it if we lived good lives for Allah. This world is not it. Paradise awaits.”

6. Guard your time now like you did last year. Ibn al-Qayyim said, “I know people more cautious with their time than bankers are with money.”

7. Guard your tongue and your character now like you did the last ten days a year ago! Recall the statement of our Prophet ﷺ regarding a person who fails to look after the outer aspects of fasting,  “Allah will say, ‘I have no need that you left your food and drink.'”

Gain Infinite Openings

If you start this now, this struggle, God promises you openings and growth. He says, “Those who struggle in our way, we will guide them to infinite ways.”

High Intensity Taqarrub

What you are doing when you take on Ramadān like this is intense taqarrub (seeking nearness to Allah, distance from sins and Satan).

The Prophet ﷺ said that Allah (swt) said, “A person does not come to me a hands length, except I come to him/her an arm’s length. If he/she comes to me walking, I run to him/her.”

If you take this bull by the horns and start this month off with the same passion from a year ago, you are the person mentioned in the hadith (narration) above, insha’allah.

Illuminated Endings are Rooted in Illuminated Beginnings

Remember! How you start now tells a lot about last year and this year. Push yourself, asking God to dilate your heart and soul, filling it with guidance and light.

Sheikh al-Islām, Ahmed Zarūq radi allahu `anhu (may God have mercy on him) said:

من كانت بالله بدايته, كانت إليه نهايته

“Who’s beginning was with Allah, then his ending is to Allah.”

I Need Your Help

Finally, I really need you to like the Ella Collins Institute page. It is an institution that we are putting our blood and sweat into and we need your help by spreading the word and inviting us to your hood to teach. ECI not only seeks to teach, but to partner with local organizations like Carefugees and Inner-City Muslim Action Network (IMAN) to create powerful programing that combines education, activism and spirituality, three cores held by the woman our institution is named after.

Wishing you a blessed Ramadān,
Suhaib Webb

Surat Luqman, Qur’an 31: Part I | Part II | Part III | Part IV | Part V

The next part of the ayah (verse) continues with أَنِ اشْكُرْ‌ لِلَّـهِ .  The word أن (an that/to) is called أن تفسيرية (an tafsireeyyah). That means that there is something going on that is not stated in the verse, but it is understood by someone who is strong in the language. The implied meaning is:

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ …حين جعلناه شاكرا لله

“Indeed We gave Luqman wisdom when We made him grateful to Allah.”

And the reason the word أن is called أن تفسيرية (an tafsireeyyah) is because it is talking about the inner state of Luqman, not the outer state. Some scholars said this means Allah subhanahu wa ta`ala (exalted is He) commanded him by saying, “Be grateful to Allah.” However, most scholars said that the meaning is as we mentioned previously, since Allah (swt) knows the inner qualities of people. That is why in Islam we are not allowed to judge anyone’s intention. We are forbidden to do so because Allah (swt) is the only One who knows the intention.

The phrase أن اشكر لله also means, “We made him,” that is, Allah (swt) guided him, “to be شاكر  shaakir (grateful/thankful) to Allah.” The word شكر shukr (gratefulness/thankfulness) is only used when someone recognizes a favor. This is different than الحمد al-hamd. Al-hamd is used to describe something that is deserving of hamd (praise). This is why we say الحمد لله alhamdullilah (praise belongs to God). The Prophet ﷺ (peace be upon him) said: “الحمد رأس الشكر  Al-hamd (praise) is the head of giving thanks.” So hamd is praise and shukr is thanks. That is why when someone does something good to you, in Arabic you respond with shukran.

So here Allah (swt) says that Luqman is shaakir (grateful). The scholars explain that this shows the first stage of being a good servant of Allah (swt) is inner shukr. Being thankful to Him and feeling in your heart that thankfulness to Allah (swt).  The scholars explain this is because:

1. Being thankful to Allah (swt) means that one recognizes that all favors come from Allah (swt). That recognition is indicative of Allah (swt)’s existence. They recognize that He is the Master of all things.
2. Being thankful indicates that one’s belief in qadr (predestination determined by Allah) is strong.

Next, Allah (swt) says, “We gave him hikmah (wisdom).” This statement can have two meanings: the first meaning we already spoke of. The second meaning is that because he was grateful to Allah (swt), Allah (swt) gave him wisdom. As Allah (swt) says in the Qur’an:

“If you are grateful, I will surely increase you [in favor]…” (14:7).

The second meaning could be, “We bestowed upon him wisdom because he was thankful to us.” So for any student of knowledge who wants to increase knowledge, then besides studying he/she should make sure to be shaakir to Allah (swt). We ask Allah (swt) to make us from those who are grateful.

Then Allah (swt) says, “And whoever is grateful is grateful for [the benefit of] himself.” This is because Allah (swt) is not in need of our thanks. The ayah continues, “And whoever denies [His favor] – then indeed, Allah is Free of need and Praiseworthy,” (Qur’an, 14:8).

It is interesting to note that in the ayah the word يشكر  yashkur (to be grateful) is in the present-future tense, what is called المضارع  almudaariu. This present-future tense is used to show استمرار istimrar, consistency. When it is used, it brings with it the meaning of consistency. Sometimes we lose these things in translation. There is something beautiful here that we should notice. As Imam Ar-Raazi (may God have mercy on him) mentioned, when Allah (swt) talked about gratefulness He used the present-future tense. But when He talks about kufr (disbelief) He used the past tense: كفر kafara. The scholars noticed that when Allah (swt) speaks about the good qualities, He does so in the present-future tense. As if, Ar-Raazi says, Allah (swt) is telling you that you’re doing well, and you should stay this way. If you are grateful to Allah (swt) then continue being grateful.

But, on the other hand, Allah (swt) is not pleased that His servants are disbelievers. Allah (swt) uses the past tense when speaking of disbelief (although because it’s a شرط conditional statement it has to be in this form, but we don’t want to get into the grammar too much). Using the past tense is indicative of Allah (swt) saying, “If you are doing kufr stop immediately.” Once you realize that you are a disbeliever, and you realize that you believe in something other than Allah (swt), the Creator, then you should cut this away as fast as you can.  So Allah (swt) refers to it in the past tense as though you should leave it in the past.

Also, here كفر kafara is used as the opposite of شكر shukr. So instead of being grateful, one has rejected the favors of Allah (swt).

Now I have a question for you. Sometimes in the Qur’an we see similar wording, but the phrases are reversed. For example, in Surah Room, Allah (swt) says:

“Whoever disbelieves – upon him is [the consequence of] his disbelief. And whoever does righteousness – they are for themselves preparing,” (Qur’an, 30:44).

Why is it that in Surah Luqman Allah (swt) mentions thanks first, and then disbelief, but in other places of the Qur’an, Allah (swt) mentions disbelief first and then thanks?

Because here, Allah (swt) is speaking to us about the story of Luqman’s advice to his son, and Allah (swt) is praising the qualities of Luqman. Thus Allah (swt) is using this as an encouragement for the people who are grateful to Allah (swt) to continue to be thankful o Him. On the other hand, in the verse in Surah Room, Allah (swt) is commanding that we should turn towards the correct religion before a grievous day comes (i.e. the Day of Judgment), and then He mentions those who disbelieve versus those who are grateful. In Surah Room the order is reversed as a form of ترهيب tarheeb, to scare people and to wake up those people who are disbelievers.

Lecture by Suhaib Webb | Transcribed by Fuseina Mohamad

Surat Luqman, Qur’an 31: Part I | Part II | Part III | Part IV

Just a little background about Luqman before we begin. Most of the ’ulema (scholars) said that he was from the area of Sudan. Others said that he was from Nubia. They said that he lived in the time of Dawud `alayhi as-salaam (peace be upon him), and Allah subhanahu wa ta`ala (Glorified is He) knows best. There’s a lot of discussion about who Luqman was. Was he a slave? Was he not a slave? All of these are mere conjecture. You’re not going to find any definite proof on his background. Was he a prophet or not? Most of the ‘ulema said he was not a prophet because the way he speaks to his son indicates that he is not receiving wahy (divine revelation). The word used يعظه (ya`idhtuhu, advising him) indicates that he was advising his son, not speaking to him from what was revealed by Allah(swt).

From these verses we’re going to take a number of points:

1. تكوين الداعي – The composition of the caller to Allah(swt), the Muslim
2. The foundations of Islam
3. The importance of our children and our families
4. The wisdom of speaking to people and addressing people when doing da`wah (the call to Islam)

The first point is about the components of the daa`ee (the caller) to Allah (swt). I don’t want to only say caller to Allah (swt) because someone might think, “Well I’m not a caller to Allah (swt), so alhamdullilah (thank God), this doesn’t apply to me.” No, every Muslim is a caller to Allah (swt). How many people have I met who became Muslim through bad Muslims? I met a brother, let’s call him Abdullah, who was around someone who used drugs. That person happened to be a Muslim. So one day Abdullah was sitting with that Muslim and that Muslim started to tell him about Allah (swt), even though that Muslim was completely inebriated. And Abdullah became Muslim in the park. Because you see they were homeless, hanging out using drugs and then, as Abdullah told me, “This guy started giving me mad da`wah. So I asked him what kind of Muslim he was, doing drugs? And he asked me, ‘And what kind of creation are you that you associate partners with Allah?’” Allah (swt) used this Muslim and Abdullah became Muslim. After he became Muslim Abdullah memorized the Qur’an in two months. Two months! And he wrote me a letter in complete Arabic, from beginning to end. Maybe Allah (swt) made Abdullah a means for his Muslim friend’s forgiveness. Maybe his friend is still a drug addict, but when he meets Allah (swt), Allah (swt) will bring Abdullah. Abdullah is now a Sheikh and a scholar. Maybe Allah (swt) will say, “This man became Muslim through you, so We will forgive you for all your drunkenness.” And maybe the Muslim man even forgot that Abdullah existed! But every letter Abdullah memorized might be counted in his Muslim friend’s favor.

So don’t say that you are not a caller to Allah (swt). Whether you like it or not you are a caller to Allah (swt). How many times in the grocery store would a woman come to my wife, here in America, and say, “Why do you wear that? That’s regal. Why do you look like that? Why do you have this honorable clothing? Are you a nun?” My wife will reply, “No, I’m a Muslim, that’s why I wear this.” And the response will be, “Wow, I respect you people. Right on. Fight the power.” My wife didn’t initiate the conversation, but every Muslim is a caller and Allah (swt) puts good in the Muslims.

I remember one brother who was in high school in Oklahoma. He told me, “I went one day with some WhyIslam pamphlets to give to the youth in the public high school. I didn’t give out many, compared to most days.” I said, “Really? How many did you give out?” He said, “About eighty.” Eighty people! Subhan’Allah (Glory to God), all of us are callers to Islam.

The one who thinks he/she is a caller to Allah (swt) is apt to fall into a lot of traps. That’s why Sheikh Sayyid Nuh Al-Azhari, who recently passed away, may Allah have mercy on him, wrote a very good book in Arabic called, آفات الداعي (The Mistakes of the Daa`ee). It’s about seven small volumes. It explores the mistakes that people make when they call to Allah (swt).

One of those mistakes is that they think they know, but they don’t know. We have to be humble and have humility. The Prophet ﷺ (peace be upon him) said:

“العلم ثلاثة كتاب ناطق وسنة قائمة ولا أدري.”

(Knowledge is three things: the Qur’an, the Sunnah and saying “I don’t know.”)

The biggest sign that someone doesn’t know (but thinks he knows) is that he’s weak in his worship to Allah (swt). He doesn’t feel that he needs to come to Fajr (dawn prayer). He’ll justify in his heart saying, “I’m ok.” You’re not ok.  Allah (swt) says, “You are impoverished to Allah,” (Qur’an 31:15). We need Allah (swt).

The second sign is to fall into the haraam (forbidden acts). We ask Allah (swt) to protect us. Allah (swt) says in the Qur’an, “Isn’t Allah sufficient for His servant?” (Qur’an 39:36). Imam Ibn Qayyim said that the answer comes from actions, not with words. So if someone feels that Allah (swt) has enriched him then he will not fall into the forbidden, because he will feel that there’s no benefit, there’s no good in the forbidden for him.

The third point we will discuss is the importance of family. How many of us use da`wah as an excuse to not spend time with our wives? And how many wives will use da`wah as an excuse to not spend time with their husbands? This is not da`wah. No da`wah should take you away from your family, because the most important responsibility that you have is to your wife and your kids, or to your husband and your children first and foremost. How can anyone change society if he can’t change his house? If he cannot have an impact in his family how can he have an impact on the people outside?

Allah (swt) states, “And We had certainly given Luqman wisdom,” (Qur’an 31:12).

We see the words و لقد in the beginning of the verse. The و (letter waw) is عطف (‘atf, a conjunction). Before this verse Allah (swt) gives the example of someone who leads people astray. After that example Allah (swt) uses the conjunction to give the example of Luqman, someone who is righteous and leads to the truth instead of falsehood.

The ل (letter laam) means “I swear by Allah”.

The word for “We gave” here is آتينا (aatayna). If we take the opinion of the majority that Luqman was not a Prophet, but a righteous person, then آتينا (aatayna) here means إلهام (ilham, inspiration). It means “We inspired him,” but not with revelation.

The word حكمة (hikmah, wisdom) comes from the word حَكَمَ (hakama). Hakama means to prevent something, to stop something. That’s why Al-Jarir says in the jaahiliy (period before Islam) poetry:

قال جرير: أَبَني حنيفةَ، أَحْكِمُوا سُفَهاءَكم، إني أَخافُ عليكمُ أَن أَغْضَبا

“O People of Banu Hanifah! Stop the foolish people amongst you!”

In the poem أَحْكِمُوا  (ahkimu) means “stop”.

That’s why when people go to the qaadi (judge) and he gives a ruling it’s called a حكم hukum, because it stops people from arguing and fighting. And wisdom is called الحكمة (al-hikmah) because it stops people from acting stupid (تمنع صاحبه عن الجهل – it prevents the one who has it from ignorance). Allah (swt) says, “Allah gives wisdom to whoever He wants,” (Qur’an 2:269). Here, wisdom means righteous guidance which causes someone to choose truth over falsehood. That’s why before this verse in Surah Baqarah, Allah (swt) tells us, “Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing” (Qur’an 2:268). Then He says he gives wisdom to whoever He wants. The scholars said that it is as though the one who has hikmah is the one who thought about the call of Shaytan and the call of Allah (swt) and then he chose the call of Allah (swt) over the call of Shaytan, so they said this is hikmah.

Thus, the first meaning of hikmah is الدين (ad-deen, the religion of Islam): someone who acts on the religion of Islam. Allah (swt) said about the Prophet ﷺ,  “He teaches them the book and hikmah (wisdom)…” (Qur’an 3:164). Here hikmah means the Sunnah (tradition) of the Prophet ﷺ .

Secondly, hikmah means to choose good over evil. Hikmah is not to choose the bad over the good, even if the mind doesn’t agree with what Allah (swt) sent, and this is not an easy task.

Thirdly, hikmah means to choose the better of a lot of good things. This could be based on the environment that one lives in. As related by Imam Muslim, in the hadith (narration) of Aisha bint Abi Bakr (ra), “The Prophet ﷺ said, “If it wasn’t that your people (i.e. the Quraysh) had just become Muslim I would order that the Ka`bah be destroyed and rebuilt on the foundations of Ibrahim (as).” Why didn’t the Prophet ﷺ  want to rebuild the Ka`bah? Because the people had just become Muslim, and if he destroys the Ka`bah those people would go crazy because they love the Ka`bah. This is hikmah. In his explanation of Sahih Muslim, Imam An-Nawawi said that this is an example of choosing a lesser good over a greater good where it is acceptable to do so to ultimately achieve a greater good. This is an example of hikmah.

Another meaning of hikmah is cleverness. I was reading a story of one of the great scholars of India during the time of the British occupation of India. I cannot remember the scholar’s name. During the British occupation this scholar was a wanted man. Of course in those days there were no “wanted” posters, so they didn’t know what he looked like. One day the scholar was walking through the streets and suddenly the British soldiers came running. The scholar got very scared, thinking this was the end. The soldiers asked him, “Was Sheikh So-and-so here?” The scholar took one step back and said, “Yes, he was just here.” So the scholar didn’t lie, but he achieved his objective. This is hikmah. He used wisdom.

In da`wah in America you have to be cognizant of where we live and use hikmah. Either Shaytan will inspire us to be hyper liberal to try to please people, in which case people will not have any respect for us, or Shaytan (as Imam Ibn Qayyim mentioned) will try to push us to be hyper conservative as a reaction to living in the West. Both of these are problematic issues. But the one who has hikmah is the one whose basis in the religion is solid and he/she doesn’t change those things, which he/she is not allowed to change. The Maaliki mathhab (school of thought) says that العرف كالنص – The custom of a people can be like a revealed text (at times). It has that much weight. Imam Al Qaraafi said that if someone comes to you from another country, don’t answer his question until you ask him about his country and what the people of his country are like.

I’ll give you an example. A few years ago I was invited to Malaysia. I went there and spoke at an event. There were a lot of Chinese converts to Islam in attendance. I saw that that first thing people told these converts was that they had to change their names. In my talk I said, “Why is it that the first thing we focus on is changing their names? Then they’ll go home to their mothers and fathers with new names and their parents will become angry. We should focus on other things.” Then the Sheikh there from Malaysia told me something. He said, “Suhaib, it’s different than in America. Here if you don’t change your name from a Chinese name you will not be buried as a Muslim.” See how my ignorance of one small cultural phenomenon changes the whole answer.

So in this country if we’re going to be involved in da`wah we should know the people. That’s why I recommended before (and many people got angry) that the Imams in America should watch TV for one year. We have to understand and know the people. That’s the advantage of young professionals, college students, high school students. Parents cannot expect their children to be a different nationality in America. They are Americans, and they know the people here. They’ll be very successful in da`wah insha’Allah (God willingly). I’ve seen a lot of brothers and sisters who have knowledge of the religion and knowledge of the place using that for da`wah. This is hikmah, as long as one does not go outside of the religion.