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How To Build People Up, Not Destroy Them While Teaching Faith

Dawah strategy for these troubling times based on the superiority of asserting Allah’s perfection (saying: Alḥamdulillāh) to glorifying Him above imperfection (saying: SubḥānAllāh)

In the name of Allah, the Most Merciful, the Grantor of Mercy. All praise be to Allah, Lord of the worlds.

A Golden Principle

When the Prophet ﷺ entered Mecca victorious, after 20 years of abuse and rejection by the Meccans, he recited the following blessed verses as he removed the idols from around the Ka‘ba, “And say truth has arrived, and falsehood has perished. Indeed, falsehood is bound to perish.” {17: 81} And from that moment onward, people flocked from every direction to embrace Islam in waves. Of course, a person may wonder: if falsehood is “bound” to perish, then why did it remain for so long? It is because truth had not yet arrived, at least not in equal force. Once the truth of Islam became manifest, allotting it an equal playing field with falsehood, there was no contest. Badiuzzamān Nursi (d. 1960), the great Turkish reformer and author of Rasāil-i-Nur (a 5,000 page commentary on the Quran), predicated his awe-inspiring contributions towards restoring Islam in modern Turkey on this golden principle; Muslims are more in need of building what is absent than demolishing what is present.

This is the Quranic formula for returning the ummah to health; focus on developing the good, more than destroying the evil. Similarly, when Allah listed for us which specific elements make this ummah so great, He said, “You are the best community ever raised for humanity – you promote good, forbid evil, and believe in Allah.” {3: 110} It should beg our consideration how the Quranic sequence always places promoting good before combating evil, perhaps hinting again that just as they must work in tandem, one should be a greater priority than the other. Our call to Allah – to be Quranic – must primarily cultivate good in people and society, and secondarily demolish the evils that plague them. If these proportions are not observed in our efforts, we will continue to struggle at transforming people’s hearts and minds the way the Quran once did, and the fruits of our labor will continue not resembling those of our Prophet (ﷺ). If this ratio is observed, perhaps we will soon realize – with many people, at least – that the presence of evil was merely a symptom of their problem, while the absence of good was its root cause.

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Online and in-person, we often find ourselves hurriedly responding to falsehood in uncalculated ways, squandering true opportunities for incremental positive change by the lure of a presumed quick-fix. Too often do we overlook the prophetic “haste is from Shayṭān” rule, lock ourselves into a cycle of reactionary rhetoric, and allow our protective passion for Islam skew our strategy. In management, experts commonly stress the importance of avoiding the ‘firefighting’ approach, where you are always consumed by the emergency at hand. It is a horrible approach, not only because it stunts progress, but more importantly because its endless nature renders it unsustainable and will eventually fail. Similarly, they say in sports that the best defense is a good offense because a boxer blocking in the corner will inevitably find a punch landing past his defenses. Likewise, the maxim in medicine has always been that prevention is better than any cure, because even effective treatment may leave behind irreparable damage.

The Awe of God

Our Prophet ﷺ brought the world a Quran that invested the bulk of its narrative in establishing God’s oneness, not in delegitimizing polytheism (though it certainly does). This Quran also nurtured in its reader’s spirit the magnificence of God, far more than it illustrated the futility of idol-worship, all because deepening your understanding of who Allah is will always outperform identifying who Allah is not, and because the second will naturally happen once the first has been secured. Similarly, Muslim theologians would traditionally highlight how consistently the Quran tends to assert the perfection of God in detail while negating imperfection from God in brevity, for obvious wisdom. Among this wisdom is that lingering on qualities wrongly attributed to God, even for the purpose of refuting them, can actually confer a degree of validity to them – for only if they were imaginable would they need to be disproven at such lengths. If while lauding a king or emperor, you began saying amidst your flattery, “Your highness, you are not a lowlife, nor a heathen, nor an idiot, nor a sewage worker, nor sexually impotent, nor are you repulsively ugly…” you may find yourself dismissed from the royal court for an extended tour of the dungeons below. ‘Umar (may Allah be pleased with him) once flogged a poet for slander because he would say in his poetry, “And my two parents are not fornicators”. Though his words may seem to be defending his parents’ honor, volunteering them prematurely insinuates the possibility of this being imaginable about his parents, and hence required addressing. This would be identical to a child out-of-nowhere swearing he did not eat the chocolate in the cupboard, before anyone ever accused him, drawing by that great suspicion around himself.

Returning to the discussion on God, the Prophet Muhammad ﷺ informed us that the “best of duā’” is asserting Allah’s perfection (saying: Alḥamdulillāh), deeming it superior to glorifying Him above imperfection (saying: SubḥānAllāh). I personally cannot help contrasting that model with the divinity polemics so prevalent in Muslim forums today, where too much of the discussion is a lifeless, doctrinal, checklist approach geared more towards offering sectarian membership than spiritual vigor.

The Love of Materialism

The Quranic method for rescuing people from the shackles of materialism was by flooding them with reasons to have a superior love for God, His company, and His reward. Consider the profound wisdom in not asking the human being to hate the pleasures of this material world, when Allah created this very human being with a hedonistic (pleasure-seeking) nature, and when he or she has not yet familiarized itself with any other form of fulfillment. Instead, what the Quran does is remind them of God’s perfect nature, His delicate dealings, His countless favors, His unique unparalleled nearness – evoking in people firm resolve to prefer Him and His pleasure over any inferior short-lived thrill. Ibn al-Qayyim raḍyAllāhu 'anhu (may Allāh be pleased with him) says in this regard, “If it proves too difficult for them to abandon sinning, then dedicate yourself to making Allah beloved to them by mentioning His favors, grace, kindness, perfect qualities, and majestic attributes. This is because the hearts were disposed upon loving Him, and so once a heart becomes captivated with loving Him, giving up sins becomes easy for it… The acquainted (with God) calls people to Allah by [devotion] through their material world, making it easy for them to comply. The ascetic, on the other hand, calls them to Allah subḥānahu wa ta'āla (glorified and exalted be He) through abandoning their material world, making it hard for them to comply because being weaned off a breast that a person has been nursing from since he first came to his senses is extremely difficult.” [Al-Fawā’id: 1/169]

The Dilemma of Doubts

Solidifying faith in a person’s heart is exponentially more useful than eradicating doubt since the latter will never fully happen. Doubts are many time just blind spots in people’s understanding, and the things that we human beings understand will never surpass the things we do not; “and you not been given of knowledge but little” {17: 85}. It would be a perpetual project to dismantle every last doubt, as our lives are too short and our capacities too limited. This is not a call to blind faith or the illegitimacy of any doubt, but rather a recognition that some doubts can only be untangled by specialists and others may only be knowable to God. Therefore, the pragmatic solution is to verify the points of certainty and be anchored by those convictions as I learn further, so that life does not come to a screeching halt every time a new doubt surfaces in our minds. Our certainty would outweigh our doubt in those cases, and liberate us from the painful anxiety of always needing an immediate answer each time. We must focus on supplying ourselves and others with the concrete reasons for believing in the truth of Islam, as only that will immunize us against being rattled by doubts without end.

Numbness to Immorality

Perhaps many would agree that hardly any vice in our times contends with the hypersexuality that seems inescapable in every last movie, song, and advertisement. How then do we protect our families and communities from eventually finding this shamelessness normalized in their hearts? Certainly, cautioning against every last song and movie will not work, as the endless nature of this bombardment will outlast anyone’s endurance, and even his or her life. The only solution is in immunizing such hearts by cultivating in them the values of modesty, honest shame before God, and fear of His anger, through education and role-modeling. These may indeed be long-term solutions, but they far outperform the manual policing and constant condemnations that continue to fail us. We must trust that only this Quranic approach will deliver the desired results.

To that point, ‘Aisha raḍyAllāhu 'anha (may Allāh be pleased with her) said,

“The first to be revealed was nothing else than sūras from the mufaṣṣal (shorter chapters), which contain mention of Paradise and Hellfire. Then, once the people became inclined to Islam, the lawful and unlawful were revealed. If the first thing to be revealed was ‘do not drink wine’, they would have said, ‘We will never give up wine’. And if ‘do not fornicate’ was revealed [first], they would have said, ‘We will never give up fornication’”. [Ṣaḥīḥ al-Bukhāri: 4707]

Da‘wah: An Invitation

In the arena of calling non-Muslims to Islam, many sincere da‘wah veterans often express their regrets about spending much of their strongest years – their youth – in fiery argumentation. Their focus on identifying the inconsistencies of false beliefs dwarfed their effort in showcasing the marvelousness of Islam, and only decades later did they realize the futility of the former and the efficacy of the latter. As one prominent international caller said, “When someone has worthless sand in their palm and you attack it, this convinces them of its worth and increases their protectiveness of it. But when you simply present your diamonds, they usually tuck their sand-filled hand behind their back in shame and quietly loosen their fingers.”

In fact, this is precisely what the Prophet ﷺ would often do; when ‘Utba b. Rabi‘ā came offering the Prophet Muhammad ﷺ fortune, women, leadership, physicians, and anything else necessary to end his call – what was the prophetic response? He ﷺ was not thwarted by this array of personal offenses from his call to God, nor was he tempted to immediately disprove – though the Quran sometimes did – these baseless accusations of greed, lust, and insanity. Instead, he simply and respectfully said, “Have you concluded, O Abu al-Walīd? Then hear me out…” and proceeded to recite the opening verses from Surat Fuṣṣilat. ‘Utba did not just fail at the negotiation but was so moved by the Quran that he leapt at the Prophet ﷺ and placed a hand over his mouth, pleading with him in defeat to not recite any further. Considering the fact that we should all be calling to Allah in one capacity or another, we should critically consider if this Prophetic ratio of sharing-revelation versus crafting-refutation is reflected in our technique.

We must anchor the good more than we destabilize the evil

The Prevailing Paradigms

We must also trust this process when encountering the various secular philosophies of our modern era. Unfortunately, it is rare to find a Muslim focused on persuading people of the merits of a God-centric lifestyle, while many can be found fixated on combating atheistic liberalism head-on. Similarly, too few Muslims are dedicated to crafting compelling illustrations of how Islam best actualizes gender justice and social harmony, while many have endless energy solely for deconstructing secular feminism. Of course, we all see what this inverted strategy produces each time it is employed; more defensiveness and less willingness to embrace God’s guidance. Is this the desired result, or a bull’s eye on the wrong target? If we are truly invested in people’s wellbeing and salvation, we must recognize that it is not enough to critique the dominant narrative; we need to offer a better narrative. Colonialism and its foreign ideas, for instance, only invaded our worldviews after the collective Muslim heart and mind became colonizable. It was only after we deteriorated spiritually and intellectually did the political debacle of our civilization take place and the ideological invasions ensued. Recognizing this allows us to administer the proper remedy; reintroducing the reality of Islam and tirelessly reminding others about it, not attacking their current convictions and assuming they know better and are simply stubborn and defiant, or assuming that they will take a ‘leap of faith’ and resign to a directionless void before a superior alternative worth subscribing to is identified. It is noteworthy here to highlight the sad transitioning of the Muslim (and non-Muslim) world from one sociopolitical dogma to another in the past century, further proving that our vulnerability to endless -isms is more our disease than whichever particular ideology we are currently experimenting with.

Our righteous predecessors would prioritize educating the masses about the Sunnah, as teaching it will leave no room in Muslim practice for the infiltration of bid‘ah. But if we are duped into predominantly fighting each newly emerging bid‘ah, the few times we triumph may be followed with yet another bid‘ah replacing it to fill the void. It is also like telling our children “no” all the time, in that without detailing out for people where the “yes” spheres are, they will continue to expend their energy and curiosity in ways that you must object to, which further frustrates them towards rebellion, and the downward vicious spiral continues.

Final Thoughts

This is the way of Allah, and the way of His Messenger ﷺ, and I pray you develop your narrative around it as well.

Just as our testimony of faith contains negation (no God) and affirmation (but Allah), our narrative must never become one that is exclusively deconstructive or reconstructive. It must be a tandem, but in the proportions argued above – whether at a dinner table, on social media, or a podium. We must anchor the good more than we destabilize the evil. We must be credible and conversant in denouncing falsehood, but even more so in promoting truth. We must continue to be disapproving of darkness, but be even better at lighting candles. So much of our preaching falls short in that, and so much of our Islamic work is stifled by our delusions about its reality; a backbreaking feature of our ummah in the past century.

We must continue to be disapproving of darkness, but be even better at lighting candles.

It may be a simple oversight, but more likely the nature of our tense times and our pride for Islam tainted with egotism, which has produced this imbalance in us. The cure is to dig deep with difficult questions that nobody can answer for us; questions on our sincerity, the depth of our spiritually, and our distance from Prophetic compassion at heart.

May Allah help us stop seeing kindness as an endorsement of wrongdoing, and stop seeing sensitivity to people’s respective paces as compromise of our principles. May He accelerate positive change for this blessed ummah on our hands, and forgive us all for hindering that, especially the writer of these words whose actions that do not always match them, but reminding of the ideal will keep us feeling conflicted and working towards it inshā Allāh.

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

Graduate of English Literature; Translator for IIPH, AMJA, and Mishkah; Da'wah Director @ Muslims Giving Back; Student @ Mishkah University. More blessed than I know, and more than I deserve.

5 Comments

5 Comments

  1. Avatar

    Sara E Huizenga

    April 26, 2019 at 11:38 PM

    This is so beautiful and true and I read this and comment here as a Christian, but more importantly as a believer in God and a part of all of His humanity. Thank you for the hope – may God and His goodness turn more hearts especially right now towards of most current importance the 1.5 million innocent children in Idlib, Syria whose lives are horrifically endangered by a godless global apathy world that focuses on division and betrays our most precious innocent gifts.

  2. Avatar

    Umm Al-Ameen

    May 2, 2019 at 9:33 PM

    Great article. Jazakumllah khayr.

  3. Avatar

    fouzia

    May 4, 2019 at 5:05 PM

    This is Alhumdulillah….May Allah reward the sincere intention..Ameen.

  4. Avatar

    Nunu

    May 5, 2019 at 8:36 AM

    Hamd allah Hamd Allah Hamd Allah
    Sub7an Allah Sub7an Allah Sub7an Allah

  5. Avatar

    Tahmina Haque

    May 7, 2019 at 1:57 AM

    Excellent article MashaAllah! Jazakumullah khair.

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#Islam

30 Khawaatir in 30 Days- A Parent’s Guide | Day 16: The Best of You

Now that we have learnt about fruit out of season, let’s now talk about the best of you.

I want you all to think about your closest friends and how you treat them. 

Question: Would anyone like to share how they try to treat their closest friends?

That’s wonderful! You try to be thoughtful and considerate of their feelings. You bring snacks to share with them, you may buy or make them a gift.

Question: Now, I want you to close your eyes and think of the way you treat your family members. Is it the same?

Question: Why do you think that there is a difference between the way we treat our friends and the way we may treat our siblings or parents?

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Yes, we do spend a lot of time together. We see each other when we’re cranky or frustrated. Sometimes we want our own space to think, or we don’t want someone interfering with our things. Those are all valid reasons. But, do you know that it is more beloved to Allah subḥānahu wa ta'āla (glorified and exalted be He) that you treat your family members better than you even treat your friends?

It’s true! In a hadith, Aisha raḍyAllāhu 'anha (may Allāh be pleased with her) reported: The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

عَنْ عَائِشَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَأَنَا خَيْرُكُمْ لِأَهْلِي وَإِذَا مَاتَ صَاحِبُكُمْ فَدَعُوهُ

“The best of you are the best to their families, and I am the best to my family.” 

Question: What are some ways we can be the best to our family members? I’m going to share with you a hadith that may help you get some ideas: 

وعن أبى أمامه الباهلى رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ “أنا زعيم ببيت في ربض الجنة لمن ترك المراء، وإن كان محقاً، وببيت في وسط الجنة لمن ترك الكذب، وإن كان مازحاً، وببيت في أعلى الجنة لمن حسن خلقه” ‏(‏حديث صحيح رواه أبو داود بإسناد صحيح‏).‏

“I guarantee a house in Jannah (Paradise) for one who gives up arguing, even if he is in the right; and I guarantee a house in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.”

If we work on these three things: less arguing, no lying, and good manners, alongside all of your other suggestions, we will be rewarded with Jannah, inshaAllah

Question: Do you think we can all work hard to be the best to our family members?

 

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Servants of Allah: African Muslims Enslaved in the Americas | Book Review

In the second decade of the 21st century in America, Muslims consider themselves “as American as apple pie,” don American-flag hijabs, and consider their presence and participation in American politics as a crowning achievement. There is little to no resemblance between the majority of the American Muslim population today, and the very first Muslims who landed in America – not as privileged individuals, but as enslaved people at the hands of vicious white colonizers who had already decimated the Indigenous population and who had no qualms about destroying the lives of their slaves. Dr Sylviane A. Diouf’s book “Servants of Allah: African Muslims Enslaved in the Americas” tracks the journeys and experiences of African Muslims who found themselves shipped aboard slave-trafficking vessels and taken to the other side of their known world. From their induction into the Transatlantic slave trade, to their determination to uphold the five pillars of Islam – regardless of their circumstances – to the structure of the enslaved Muslim community, their prized (and dangerous) literacy, and their never-ending resistance against slavery, Diouf illustrates in incredible detail the powerful and painful experiences of enslaved African Muslims, and the legacy that they left behind in the Americas.

This review of “Servants of Allah: African Muslims Enslaved in the Americas” will focus on the unique qualities and formidable faith of the very first Muslims in the Americas, and the legacy that they left for Muslims in the Americas today.

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In Chapter One, Diouf begins by answering the very first question that arises when considering the path of enslaved African Muslims: how did they end up enslaved in the first place? Slavery already existed as an institution in Africa, though vastly different from the horrifying standards of the European slavers. Between the existing slave trade, military conflicts that created prisoners-of-wars who were then sold as slaves, and the European propensity for kidnapping innocent people, many Muslims found themselves swept into the Transatlantic slave trade. These same Muslims were the ones who provided us with much of the knowledge that we have today regarding the American slave experience. Most African Muslims were literate, due to the religious and cultural importance of education; of those enslaved, many were religious scholars or students of knowledge. They described how they were captured, the torturous journey of the slave caravans across the continent, and the even more horrific experience of the slave ships themselves. These men also documented their lives as slaves, and indirectly, provided deep insight into their own inner nature. 

Despite the intense pressure and demands on African enslaved people to renounce their ‘heathen faith’ and be inducted as Christians, African Muslims demonstrated a commitment to Islam that should cause modern Muslims today to feel deeply ashamed in comparison. The very first words that Job ben Solomon (Ayuba Suleyman Diallo) uttered, after running away and then being discovered in Pennsylvania, were the shahaadah; Omar ibn Sa’id wrote numerous Arabic manuscripts, in which the shahaadah was always found (Diouf, 2013, p. 72-73). When Catholic priests tried hard to educate slaves about Christianity as part of the conversion process, the African Muslims were both resistant and unimpressed; they were already familiar with many Biblical stories, thanks to their Qur’anic education. Of those who seemed to have accepted Christianity, many did so only outwardly, while confirming their belief in Allah and His Messenger in every aspect of their lives. Indeed, in Brazil and other areas where there were large concentrations of Muslim slaves, the Muslims established underground madaaris to maintain and pass on their Islamic knowledge and education. Muhammad Kaba Saghanughu was a man whom the missionaries had thought was successfully converted when he provided all the right answers to their pre-baptismal questions – eleven years later, in a Baptist Missionary Society notebook, he wrote a 50-page fiqh manual in Arabic that encompassed the rulings of salaah, marriage, and other topics. 

Slavery did not stop the African Muslims from maintaining their salaah in whatever manner they could manage, considering their circumstances. Some did so in secret, while others insisted on upholding their salaah in public, to the extent that these incidents were recorded by the descendants of slaves and slaveholders alike. In Brazil, the African Muslim community – both enslaved and freed – held together so strongly that they were able to secretly establish Salatul Jumu’ah and attend gatherings of dhikr, even in the face of intense scrutiny (Diouf, 2013, p. 88-89). 

Perhaps one of the most greatly moving examples of enslaved African Muslims’ dedication to their Islam was that even in the midst of the utter poverty of slavery, they found a way to uphold zakaah, sawm, and Hajj. In Brazil, it was recorded that the Muslims would end Ramadan with the exchanging of gifts, no matter how simple they were; in truth, these gifts were zakaatul fitr and zakaatul maal.

In other areas, the descendants of Muslim slaves recalled that their parents and grandparents would make rice cakes called saraka at least once a year – saraka was a corruption of the Arabic word sadaqah, and the rice cakes were a Jumu’ah tradition in West Africa. (Diouf, 2013, p. 92-94) In Ramadan, many Muslims sought to fast; indeed, despite the incredible hardship and lack of nutritious food that the slaves already endured, there were those who fasted voluntarily outside of Ramadan as well, often by pretending to be ill. They knew that their situation meant that fasting – in Ramadan and outside of it – was not obligatory on them, and yet, to them, no circumstance was bad enough to warrant not even attempting to observe Ramadan. Hajj was another pillar of Islam that was both impossible and no longer obligatory on the enslaved Muslims; yet in Brazil, in a house that was used as a masjid, there were illustrated depictions of the Ka’bah – demonstrating the emotional bond that the African Muslims had with the Sacred House. 

Throughout Diouf’s book, the overwhelming theme that arises is the fierce commitment that enslaved African Muslims had to Islam. It was not superficial, shallow, or easily shrugged away in the face of difficulty. Instead, the African Muslims held onto their belief in Allah and their daily, lived practise of Islam, even when they had every excuse to relax their obligations. They upheld their Islamic and cultural dress code, not just at its minimum standard of modesty, but in a way that clearly demonstrated their religious identity (Diouf, 2013, p. 101-110). They found ways to make prayer mats and dhikr beads; they gave their children Muslim names in secret, when they were expected to present themselves as Christians; they even strove to observe whatever they could of the Islamic dietary code, by refusing to drink alcohol or eat pork – Ayuba Diallo went so far as to only eat dhabiha meat that he himself slaughtered (Diouf, 2013, p. 119-122). The enslaved African Muslims valued their Islamic identity above all. Even in slavery, they knew that their ‘izzah came from their Deen – and so did those around them, who noted their unique bearing in the face of the horrors of slavery. 

The story of the African Muslims who were enslaved and brought to the Americas is not merely a history lesson, or a token homage in honour of Black History Month. It is a story that echoes the persecution of the earliest Muslims in Makkah, and applicable to Muslims today. Muslim minorities in the West are often all too eager to complain of our difficulties and to seek religious exemptions for our minor inconveniences. Yet who are we in comparison to the earliest African-American Muslims, who endurable the unspeakable? Who are we, with our privileges, with our very freedom, in comparison to those Muslims who were stripped of everything and everyone they knew and loved, and who still held ever tighter to the Rope of Allah? One may say that it is unfair to compare us and them; that to recognize their struggles should not mean invalidating the challenges we face today. Certainly, we face numerous different fitan that are very different from what they experienced, but the truth is that we should compare our attitudes with those of our predecessors. We should be ashamed of our own weaknesses in times of privilege compared to their strength in times of oppression. More importantly, we must learn from them what it means to have such a relationship with our Creator and our Deen that we are capable of surviving and thriving in even the worst of circumstances. 

May Allah have mercy on the enslaved African Muslims who endured one of this Ummah’s historic tragedies, and may He make us of those who demonstrate their strength of love for Him through every tragedy of our own.

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Remembering Mufti Naeem (Jamia Binoria)

Guest post from Areeba Baig

Sometimes you are so busy with life you don’t think much of where it all started, how you became who you are, the journeys you took and the people who helped you along them. And then something happens which forces you to pause. Only then you remember there were people who played a major role in shaping you to the person you are today, in turning your dreams which you thought would remain dreams forever into a reality.

I’m remembering now.

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I was just one of his thousands of students. Not one of the best, not even close to accomplished. I’ll admit I wasn’t even someone who was considerate enough to keep much contact, keep him updated, despite how much he had advised us to. As the years went by, the relationship, even memories, faded away.

And yet I haven’t been able to focus on anything else all week long. Not surprising, of course, considering the influence he had and the role he played in enabling me to study. It’s surprising, rather, how I took his presence granted for all of these years.

I wasn’t sure whether I’d share this initially. I was writing this to sort my own mind and thoughts. Then I remembered he would tell us that he hoped we’d remember him with goodness all our lives, and share his words when we teach in the future, the same way he’d always quote his own teachers and mention them by name when he taught. A legacy through ‘ilm. Sadaqah jariyah. That is all he ever worked for.

Apart from the final year Bukhari class, I didn’t have much direct encounter with him, but my entire stay in Pakistan was due to him and under his care. It was his invitation and his hospitality that brought me ther,e so everything about my stay in Pakistan is intrinsically linked to him and his family.

When I went to Pakistan to study back in 2006, there were few, if any, quality Alimiyyah programs in America for girls. I chose Pakistan because I had family there. But, really, I chose it because of his school. There are many seminaries in Pakistan, but it was only his that really accommodated foreigners.

He would go out of his way to encourage and allow foreign students in and accommodated every request or need along the way. Although he had many other responsibilities, foreign students were his personal guests. He understood that traveling so far and studying in a land where everything was different was a big adjustment and sacrifice, so he did his best to make it easier. He also understood the stakes here; if these students could successfully study and go back to their lands, the benefit they could have in their communities was critical.

This treatment wasn’t just for western students. This is how he treated every student who came from afar. Students from Thailand and Sri Lanka, Tanzania and Tajikistan, Russia and Fiji; students from remote villages in Sindh and Baluchistan and other parts of Pakistan all called his madrasa their home. And that’s one of the biggest things that sets him apart.

As Mufti Rafi said, “His service to foreign students can never be forgotten. There is no similar example in any other madrasa.”

When I last visited Pakistan two years ago, a classmate of mine and now a teacher at the madrasa for the past decade asked me “We don’t get many students from America anymore the way we used to before. Why? You guys aren’t encouraging kids to study anymore?”

It dawned upon me then that his dream to spread this knowledge worldwide had already begun to be realized. I told her there were now so many programs and schools and teachers in America that students didn’t need to go abroad the way they did before.

Thousands of his students, male and female, are teaching across the world. He’d proudly tell us of his students starting madrasas in remote villages in Baluchistan and Sindh. “These girls are educating their entire villages and communities, people didn’t even know how to say the Kalima before. People come from miles away to learn from our students.”

It is this that really gave him joy and fulfillment.

At a time when the political climate in Pakistan made it difficult for foreign students, he took responsibility for all of them. He promised them he would take care of them. He fought for their right to study. He built relationships with ambassadors of other countries. He opened his doors to both foreigners and anyone else who wanted to see what a madrasa is like. He invited the media to come and see a madrasa from the inside, to show them that far from being places of extremism and violence, they were places of learning and teaching sacred knowledge. He so earnestly believed that madrasas could and should exist in the modern world, and he knew it wouldn’t be possible without building links with the outside world, something that many madrasas were hesitant to do then.

His efforts and attitude enabled so many to come and study the words of Allah and the Prophet ﷺ. Even those who didn’t attend his institute benefited from his presence, knowing that he was there to stand up for them if anything was to happen. He didn’t discriminate when it came to helping others. Any foreign student of any institute was welcome at his place.

There are so many stories of entire families traveling to Pakistan to study at his seminary. And many more of them entrusting their children to him completely. He fulfilled that trust.

There was a girl in my class from Tanzania. When she was about 9 her uncle came to Pakistan for Tabligh, and upon visiting the seminary he was impressed with the opportunities here for girls. Mufti Naeem invited him to send his children, and he went back and brought four of his daughters and nieces to study. The girls grew up there. They first memorized the Qur’an, then started the alim course. He came back eight years later at the graduation ceremony of the oldest girl and decided to take all the girls back because the separation had been too long. He brought home with him four hafizas of the Qur’an, one who had completed the alima course, and another who had nearly completed it. Her uncle’s plan was that the oldest girls would tutor the rest in their studies and then they’d all teach together in their city in Tanzania. We had laughed then at the idea of her and her cousin teaching the younger cousins books like Mishkat, but we missed the bigger point, that this was how knowledge is shared and spread.

There was another girl in my class from Sri Lanka. Her entire family moved to Pakistan and both parents and all three siblings enrolled. They first memorized the Qur’an, and then completed the course before returning to Sri Lanka.

These are just some of the hundreds of stories of people studying at his seminary, who otherwise wouldn’t have that chance, and then going back to benefit others. This was his constant emphasis. Study and teach those who don’t have access. Always be involved in teaching, he told us in one of our final lessons. Even if you have no formal teaching opportunity, just invite people to your home to learn.

His concern for girls’ Islamic education in particular is especially noteworthy. Of course, there are many seminaries and institutes of Islamic knowledge for girls in Pakistan, and many people who support them. But he was one of the influential people who was an outspoken proponent from the beginning and truly believed in the potential. He was also one of the few who accommodated female foreign students, especially those who were there without family.

Before I went to Pakistan to study, my father consulted other scholars. Some discouraged him. Doing an Alima course isn’t that important they said, especially with all the difficulties and risks of going far from home. It’s not fard to study the deen at that level. Karachi was going through a very unstable period back then so they did have a point. We also inquired with other girls madrasas in Karachi, that were closer to where my extended family lived (Jamia Binoria was in the outskirts of Karachi). But they all said they don’t allow girls over the age of 13 and they don’t encourage Americans to attend.

Mufti Naeem, rahimahullah, was the only one who really encouraged it. He’s the one who understood the value and need, who was willing to take responsibility for it all, despite the risks. He’s the one who kept inviting my father, and reassured him everything will be taken care of, that there would be nothing to worry about. He accommodated all our requests and needs, to the point of welcoming my grandmother into the madrasa community and allowing her to spend her day there whenever she liked. He assured us that my only worry should be to study. Everything else will be taken care of.

While many other girls madrasas in Pakistan suffice with the standardized curriculum for girls, which back then (it has since changed a bit) was an abridged version of the regular curriculum and especially subpar when it came to subjects like Arabic. Jamia Binoria had its own curriculum, which included a very strong Arabic curriculum. Many other teachers including my late teacher, the principal of the girls division, Maulana Masood Baig rahimahullah, had a role in this but it was also something Mufti Naeem would take pride in and mention. It’s something I took for granted initially and only much later did I learn that most madrasas in Pakistan, and perhaps even worldwide do not have a strong Arabic program for girls, which makes it very difficult for them to pursue independent research and further studies after graduation.

Jamia Binoria was also one of the few madrasas in Pakistan then that had an ifta (mufti) course for women. In my final year, at least once a week he’d encourage us to enroll in it the next year. He’d tell us how important doing takhassus fil ifta was, how if he was to have it his way he would make ifta a requirement for all students. He would emphasize how much there is a need for female mufti(a)s, how there are already thousands of male Muftis, but they can never replace the role a female one can have.

He’d talk about how proud he was of all the female ifta students, how every time he looks at their work he’s so impressed. “They’re better than our male students,” he’d say. “Don’t let anyone tell you you can’t become a mufti. If a woman can become a surgeon or engineer why can’t she become a mufti?”

As a teacher he was always encouraging, appreciative of the smallest of achievements, and ready to praise and make du’a for his students. The term “mushfiq” is what everyone is using to describe him, because that is what he was. Loving, caring, encouraging.

In Pakistan, teachers don’t really praise students; the tendency (both in schools/colleges and madrasas) is to put students down. And yes, too much praise can be dangerous, but a little bit of encouragement and upliftment is needed. He wouldn’t withhold this.

There was a curtain in our classroom, separating the male teachers from the students. This was the standard system of all girls madrasas in Pakistan, preserving religious guidance and cultural sensitivities regarding modesty and hijab while still enabling students to communicate with and build a positive relationship with male teachers. Hadith classes usually involve a student reading the Arabic text, with the teacher interrupting every now and then to explain. He would make it a point to ask the name of the person who read and praise them and make du’a for them.

It’s these little things that would encourage us all to work harder to succeed. He would often call my father and keep him updated and congratulate him on mine and my sister’s progress. Knowing that despite being in charge of 5000+ students and a host of other responsibilities, he was personally invested in our success always helped drive us to work hard.

He taught Bukhari with passion, you could sense the love for the Prophet ﷺ in his words. The Bukhari class was more than just facts and technical explanation. There was always a practical lesson. He strongly emphasized that knowledge must lead to action and he always made his classes reflect that. He would say, my goal is to teach you in a way you’ll never forget, that you still hear my voice when you read these hadiths the way that I hear my teacher’s voice when I read them, and that you carry these lessons with you lifelong the way my teachers enabled me to.

Now I hear his voice, not just in those hadiths but in every hadith or ayah I read. Everything has a connection with him for it is in his madrasa that I studied everything. It is in his madrasa, and through him, that Allah allowed the doors of knowledge to be opened for me, and for that I am forever indebted.

Hospitality is another word that defines him. Anyone that has visited him can testify to his boundless hospitality. This is something he practiced with both words and actions. It’s something he strived to build in his students and family too. I remember him going off on a tangent once in Bukhari. In a hadith in Kitab al-Nikah, the topic of guests came. He talked about how guests are a blessing, how we should always honor guests, how we should never complain about guests. “Many people complain about the work involved in hosting. They complain when they have family that constantly visits. Guests are a blessing from Allah. When you go to your homes remember this. Don’t ever complain about guests.”

I’ve always remembered this when someone is coming over.

My friend tells me that after his passing, as people crowded his house for ta’ziyah for his family, something that of course was more challenging and complicated with covid-19, his wife mentioned, “He would always tell us to honor guests. So what can I possibly do now?”

Thankfully others intervened and told people that it is best to show sympathy by genuinely doing what’s best for grieving family, which in these circumstances means not visiting so as not to afflict them with more worries and difficulties.

His hospitality meant that the doors of madrasa were always open to those who needed help. Beyond hospitality, he took care of those around him. Orphans, widows, converts to Islam. The madrasa was a shelter for so many who didn’t have a shelter. There would always be some girls sheltering there. He’d take care of their expenses and education and even get them married when they were ready if needed.

Once, he was hosting the wedding of a convert girl. This girl had spent quite some time at madrasa so everyone was excited. Obviously it wasn’t logistically possible to invite all of the students to the wedding but my classmates decided to try to get an invite anyway. When he came in to teach Bukhari the day before the wedding, they broached the subject of the upcoming event, knowing he would be excited to talk about it. He took the bait and started talking about the wedding plans and arrangements. “But we aren’t invited,” they said.

“You aren’t? Why didn’t anyone invite you? I am inviting you all. You all can come as my special guests.” He replied.

His wife wasn’t too pleased with us, “You have no shame in asking for an invitation, in taking advantage of the softheartedness of your teacher like that?”

But that’s how he was. Always rushing to take care of everyone around him. Solving problems, fixing things.

No problem was too small for him to address personally. He told us once about a former student who lives abroad who called him and asked if he could add photos of the girls’ campus to the website. The website had photos of the boys campus but not the girls. She missed the madrasa and wanted to see it again. He had photos taken and put up right away.

That’s the type of person he was. People would go to him for anything big or small and he’d oblige.

I remember when his own father passed away, he came a day later to teach his class. We asked about his father and he broke into tears. He shared the story of his father, the last moments, highlighting how his father was continuously reciting Qur’an until the end.

It is people like him who bring barakah to institutions, he said. Madrasas run through spirituality, not through money. Make dua this institution continues to run. He was worried about fulfilling his responsibilities after his father passed. He cited that with the passing of each scholar, degeneration follows.

Now we’ve lost another link to the previous generation.

He was a simple man. Whatever he did he did for the institution, for all madaris, for the deen. No personal benefit or enjoyment. No fun vacations. No days off. Just working for the people.

He didn’t care what people thought. It wasn’t glamorous work. Being under the spotlight meant there would always be people out there to criticize. But that didn’t bother him. He just went out of his way to serve the people, to do things that nobody else was doing, that many didn’t even see the point of doing.

Mentioning him won’t be complete without also mentioning his family, especially his wife. If he was the father figure of all students, his wife was/is the mother, especially of the girls. They were a team. She’d be with him on many of his travels. She was also the head in charge of the girls school, his representative at madrasa. Always looking out for the girls affairs, always ready to address issues that needed care, always extending hospitality. She took care of the girls as if they were her own daughters, especially those who had no family nearby. Because of her active involvement with the madrasa, he also was always an integral part of it, always accessible, always concerned about the girls. The madrasa was a family effort, and his entire family served it day in and day out.

May Allah always protect her and allow her to continue.

Although one the most defining thing about him is his service to others, which he spent his life doing, it never came in the way of worshipping Allah. He was a man who was always reciting the Qur’an, following the footsteps of his own father. A man who never left tahajjud. A man who always finished a recitation of the Qur’an in taraweeh independently every year. A man who always prayed in congregation. Even on his last day, though he was feeling unwell the whole day, he prayed at the masjid. He came home from Maghrib, rested for a while, felt more unwell. They took him to the hospital and he passed away on the way, before Isha.

Inna lillahi wa inna ilayhi rajioon.

It is examples of my teachers like him and others which have given me the energy to carry on teaching even when life is busy, and balancing everything is difficult. Remembering their advices and their constant urging that teaching is a right that knowledge upon us, has always reminded me that it is not optional, that it is not a favor we do upon anyone, but rather an honor and trust Allah has given us.

What I feel now is a renewed purpose to continue this work and to internalize all the lessons from his own life.

I learned from him that the road less traveled may be difficult to take, but it is a necessary road to take to cause lasting good, and that sometimes the most benefit is in doing things that others are not doing.

I learned from him what it means to be the people about whom Allah says, “La yakhafun fillahi lawmata laim.” They do not fear the blame of the blamers. I learn that it is only Allah who we should work to please, because it is to Allah we will return, and as long as we are sincere and on the right path, there is no need to worry about what others say.

I learned from him to think beyond my own benefit and to think of the benefit of those around me. To think beyond the needs of the present, and consider the needs of the future generations as well.

I learned from him that while you should dream big and work hard, small efforts should never be underestimated. It is small efforts that grow into the big things that help fulfill those big dreams. No dream is too big if Allah’s help is with us and no action too small for Allah’s reward.

I learned from him what it means to be a hafidh of the Qur’an. That more than just memorizing the words, it means to fill one’s life with the Qur’an, and to regularly and always recite it, and to understand and implement it.

I learned from him that no matter how busy a person may be, it is always possible to have time for the Qur’an if a person wills it. The ability to recite the Qur’an is an issue of devotion and priorities, not an issue of the availability of time.

I learned from him that our character and our dealings with people speak much louder than any other words, that a student is more likely to remember and feel inspired by a kind word than a long lecture.

I learned from him what it means to be hospitable and generous with one’s time, and that this is the first step of dawah and teaching. I learned what it means to serve others for the sake of Allah. By lowering ourselves in front of others for the sake of Allah, we are only raised in rank by Allah.

But most of all, I learned that knowledge increases and multiplies as it is shared. I learned that the benefit of knowledge is not limited to the teacher and student, but rather it flows to the entire community. I see from his example how just one person of knowledge can have the ability to change the lives of hundreds of thousands, if Allah so wills it. And I learned that the legacy of sacred knowledge is the most valuable legacy to leave.

May Allah accept his efforts, overlook his shortcomings, raise him to the highest levels of Jannah, and increase his sadaqah jariyah.

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