Connect with us

#Islam

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 9-12

 وعن عائشة رضي الله عنها قالت: “كان رسول الله ﷺ إذا دخل العشرُ أحيَى الليل، وأيقظ أهلهُ، وشدَّ المئزر” متفقٌ عليه().

 

ʿAʾishah (May Allah be pleased with her) reported:

When the ten nights would begin, the Messenger of Allāh r would keep the night alive; he would also awaken his family and tighten his wrapper.

Support MuslimMatters for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

Al-Bukhārī and Muslim.

“When the ten nights would begin”

What is meant is the last ten nights

“The Messenger of Allāh ﷺ would keep the night alive”

He would keep stay up at night and engage in various forms of worship such as ṣalāt, dhikr, and meditation/reflection. Or he kept himself alive by remaining awake, since sleep is death’s sibling. The metaphor refers to the night because when someone who is sleeping is woken-up and brought back to life, their night can be said to have been given life through them.

“He would also awaken his family”

He did so to draw their attention towards the time of goodness, so they may expose themselves to the gusts of goodness. A narration in Tirmidhī states, “When the last ten days of Ramaḍān would enter, the Messenger of Allāh r would not fail to wake up anyone who was capable of staying up in his household”. He would lead them towards the avenues of goodness, and help them attain it.

“And tighten his wrapper”

Al-Khaṭṭābī explains: “The meaning is likely to be earnestness in acts of worship. Just as one would say ‘I have tightened my wrapper for this matter’ i.e I have buckled down to it/rolled up my sleeves for it. It is also said that it may be a metaphor for buckling down and withdrawing from women. It is also said that it may have a literal meaning and a figurative meaning at the same time, i.e that he literally tighten his waist wrapper (izār) and also withdrew from women and buckled down for worship. However, the first explanation is more plausible because in another narration the following wording is found “He would tighten his wrapper and withdraw from women”. This leads us to conclude that the expression tightening his wrapper relates to earnestness in worship only.

– باب فضل السحور وتأخيره ما لم يخشَ طلوع الفجر

Chapter on the virtues of saḥūr, and of delaying it as long as one does fear the rising of dawn

 

 عن أنسٍ، رضي الله عنه، قال: قال رسول الله : “تسحروا؛ فإن في السحور بركةً” متفقٌ عليه .

Anas (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “Eat suḥūr [or practice saḥūr] (predawn meal) because surely, there is baraka in suḥūr.”

[Al-Bukhari and Muslim].

Saḥūr is the meal which is taken prior to the rise of dawn. Suḥūr on the other hand, is the act of partaking food at that time. This will have relevance in the ensuing commentary of the ḥadīth.

“The Messenger of Allāh ﷺ said, ‘Eat suḥūr [or practice saḥūr] (predawn meal)’ ”

This is considered mandūb i.e praiseworthy. The Sunna itself is fulfilled by having a little food even if it is only a sip of water. It is mentioned in a ḥadīth of ʿAbdullāh bin-Surāqa, traced back to the Nabī r: ‘Practice suḥūr, even if only with a sip of water’. It is narrated by Ibn-ʿAsākir[2]. The Sunna is likewise fulfilled by having a considerable quantity of food.

“Because surely, there is baraka in suḥūr [or saḥūr].”

Al-Ḥāfiẓ Ibn-Ḥajar explains: ‘The use of both spellings is found in authentic narrations. If suḥūr is meant i.e the act of eating at that time, then by baraka is meant the reward and merit. If saḥūr is meant i.e the food which is eaten at that time, then by baraka is meant the fact that it strengthens one for fasting and makes one energetic for it. It also reduces the difficult involved in it’.

It is also said that the baraka lies in the fact of being awake at that time and engaging in duʿāʾ.
It is however more appropriate to say that the Baraka is attained through various avenues, namely: adherence to the Sunna, acting differently than the ahlul-kitāb (Christians and Jews), strengthening oneself for worship through it, its being a cause for one to engage in dhikr and duʿāʾ at a time when acceptance is highly likely, and it also allows for one who has forgotten to make the intention for fasting before sleeping to do so[3].

This ḥadīth was also narrated by Aḥmad, Al-Tirmidhī, Al-Nasāʾī, and Ibn-Māja all through Anas. Al-Nasāʾī has already narrated it through Abū-Hurayra and Ibn-Masʿūd. Aḥmad has also narrated it through Ibn-Masʿūd. This has all been mentioned in Al-Jāmiʿul-Ṣaghīr.

 وعن زيد بن ثابتٍ، رضي الله عنه، قال: تسحرنا مع رسول الله ثم قمنا إلى الصلاة. قيل: كم كان بينهما؟ قال: قدر خمسين آية. متفقٌ عليه

Zaid bin Thābit (May Allāh be pleased with him) reported:

We took suḥūr (predawn meal) with the Messenger of Allāh r and then we stood up for ṣalāt (prayer). It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’

[Al-Bukhārī and Muslim].

Zaid bin-Thābit was from the Anṣār of Madīna, and he was 11 years old when the Nabī r emigrated from Makka to Madīna. His father passed away when he was 6 years old, and the Nabī r considered him too young to participate in the battle of Badr (~13 years old). He however allowed him to participate in Uḥud. It is also said that he in fact did not participate in Uḥud but rather in Khandaq and the following expeditions with Rasūlullāh r. He used to write revelation for the Nabī r and he was one of the three people who compiled the Qurʾān by gathering its various verses and chapters and verifying their authenticity. The effort to compile the Qurʾān after the demise of the Nabī r was ordered by Abū-Bakr and ʿUmar.
ʿUmar and ʿUthmān would both designate him as imām in Madīna when they traveled for Ḥajj. Ibn Abī-Dāwūd explains: ‘Zaid bin-Thābit was the most knowledgeable of the rules of inheritance among the Ṣaḥābah, and he was among those firmly grounded in knowledge.
A total of 92 ḥadīth from Rasūlullāh r have been narrated by him, 10 of which are found in the collections of Bukhārī or Muslim. He passed away in Madīna in the year 54 A.H.

“We took suḥūr (predawn meal) with the Messenger of Allāh ﷺ”

One can notice a subtle indication of etiquette in the choice of words, rather than saying ‘Us and Rasūlullāh took suḥūr’ he used wording which emphasizes the fact that they followed his example r.

“And then we stood up for ṣalāt (prayer)”

The morning ṣalāt i.e ṣubḥ.

“It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’ ”

Anas is the one who asked the question. Imām Aḥmad also narrated a ḥadīth where Qatāda asks Anas the same question.
The verses referred to are of moderate length. They were neither long nor short, and were read neither fast nor slow. The ʿArab had the habit of estimating time through physical actions, such as saying ‘As long as it takes to milk a goat’. Zaid however chose to estimate the time through the action of reading the Qurʾān to indicate that it was a time fit for worship through recitation of the Qurʾān. Ibn Abī-Jamra explains: ‘The ḥadīth is an indication of the fact that the vast majority of their time was immersed in ʿibāda (worship)’.

The ḥadīth also indicates that suḥūr was done as late as possible, as it is more befitting for the intent behind it. Also because it was the Nabī r’s habit to look for that which was most gentle for his Umma and apply it. If he did not take suḥūr that would prove difficult for some of them, just as taking suḥūr in the middle of the night would be difficult for those overtaken by sleep. That could lead to leaving suḥūr altogether or in it being a tiresome process.

 وعن عمرو بن العاص رضي الله عنه أن رسول الله r قال: “فَصْلُ ما بين صيامنا وصيام أهل الكتاب أكلةُ السحر” رواه مسلم .

ʿAmr bin Al-ʿĀṣ (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, ‘The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb) is suḥūr (predawn meal)’

[Narrated by Muslim].

ʿAmr bin Al-ʿĀṣ accepted Islām in the year of Khaybar, i.e the beginning of the 7th year A.H. Him, Khālid Ibnul-Walīd and ʿUthmān bin-Ṭalḥa came to the Nabī and accepted Islām together. He was made the commander of the 17th expedition, called sariyatu dhātil-salāsil and which had 300 men. It was then reinforced through another regiment in which were Abū-Bakr and ʿUmar, and whose commander was Abū-ʿUbayda bin-Jarrāh. The Nabī r told the latter ‘Do not be at odds with eachother’. ʿAmr used to lead the ṣalāt of the combined regiments until they returned to Madīna (notwithstanding the illustrious personalities who joined them). He was designated as an ambassador to Omān where he remained until the death of the Nabī r. Abū-Bakr t then sent him as governor to Shām and he was present in the various conquests of its territory. He then governed Palestine for ʿUmar t for some time after which he was sent with a regiment to Egypt, which he conquered. He remained its governor until the death of ʿUmar. ʿUthmān left him in his position for another 4 years, and he then removed him. ʿAmr then settled away in Palestine from which he would occasionally visit Madīna. Muʿāwiya t eventually designated him governor of Egypt, where he remained as governor until his death and was buried there. He passed away on the eve of ʿIdul-Fiṭr the year 43 A.H at the age of 70 years. His son ʿAbdullāh led his funeral prayer. He was among the heroes and intellectuals of the ʿArab, and was known to be a leader with a great vision.
When the time of his death dawned upon him he said: ‘O Allāh you have ordered me and I was not compliant, you prohibited me and I did not refrain, I am not strong so I seek assistance, neither am I free of blame so I apologize, and I am not arrogant but rather I am repentant; there is no deity except You’. He kept repeating these words until he passed away.

“The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb)”

The ahlul-kitāb are the Jews and Christians. They were given revealed scriptures, hence the name ahlul-kitāb.

“Is suḥūr (predawn meal)”

This is an unequivocal statement to the fact that taking suḥūr is a special trait for us, and that Allāh has made it a favor and distinction for this Umma. This favor and distinction were not granted to the previous nations.

Support Our Dawah for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

Mukhtar Ba is a Muslim man in his early forties, who hopes one day to become among the Ṣāliḥīn. He has a strong interest in continuously acquiring and perusing Islamic knowledge. An Industrial engineer by profession, he has strived to assiduously seek sacred knowledge along with his professional activities since the early 2000s. This interest has led him to study with contemporary senior scholars in Mauritania and Senegal, his home countries. He has studied mainly the following subjects: Māliki Fiqh, Arabic grammar, Seerah Nabawiyya, Hadith, Aqeeda and Tasawwuf. He takes a particular interest in Tafsir of Quran, and has translated one volume (out of 6) of a classical Tafsir by a Senegalese scholar of the 20th century, organized in a similar fashion to the Jalalayn. One of his areas of interest is analyzing the intersection between modern issues and traditional sources of Islamic knowledge. He currently resides in Canada.

Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

#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?

Support MuslimMatters for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

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?

 

Support Our Dawah for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

Continue Reading

#Culture

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.

Support MuslimMatters for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

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.

Support Our Dawah for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

Continue Reading

#Islam

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.

Support MuslimMatters for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

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.

Support Our Dawah for Just $2 a Month

MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

Continue Reading
.
.
.
.

MuslimMatters NewsLetter in Your Inbox

Sign up below to get started

.
Ads by Muslim Ad Network
.
.
.

Trending

you're currently offline