Answered by Sidi Salman Younas
Source: SunniPath Answers
salamu `alaykum
Have you ever seen a brother walking around with a t-shirt on? Someone wearing a tie? Dress pants? A sister wearing jeans, modestly covered by a lengthy upper-garment? If you have, then you have also probably seen someone mentioning the impermissiblity of doing so due to it being an imitation of the non-Muslims, something the Prophet (Allah bless him and grant him peace) emphatically forbade.
It is narrated in the Sunan of Abu Dawud (#4032) that the Prophet (Allah bless him and grant him peace) said:
من تشبه بقوم فهو منهم
“He who imitates a nation is from them.”
He (May Allah bless him and grant him peace) also said, as narrated by Imam Tirmidhi in his Sunan:
“He is not from us who resembles other than us.”
Similarly, there are many other narrations from the Prophet (Allah bless him and grant him peace) that command the Muslims to avoid imitating specific groups. For the sake of brevity these narrations will not be mentioned.
From this, one may conclude that imitating the non-Muslims in any way, shape, or form is interdicted by the shari`ah . This, however, is not the case as the scholars of the religion make clear in their expositions.
The Linguistic Meaning of “Shabbaha”
The word is derived from the root sh-ba-ha and indicates “likeness, similitude, assimiliation, parable, resemblance”. For example, it is said:
شبہه به
“He made it to be like it”
It also comes in the meaning of مثله , as in Urdu we say “ mithal ke tor pe “, to mean “comparison” or “likeness”. Thus, one states:
شبہت الشىء بالشىء
“I placed the thing [in place] of the other thing.”
What is signified by this is a common attribute shared by the two “things”. So, here it comes in the meaning of, for example, “The brightness is like this brightness” or “The hardness is like this hardness” or “`Ali is like a lion” and so forth. Another eample of this is:
ومنه : أشبه الولد أباه : إذا شاركه في صفة من صفاته
“The son resembled his father, when he shared in an attribute from his attributes.”
The Legal Definition & Conditions Of Impermissibility
The Mawsu`at al Fiqhiyya states that the scholars of law did not stray from this linguistic usage of “ shabbaha”. This is because the linguistic meaning of a word is taken into consideration when formulating the legal meanings of expressions. Thus, for example, the reason why the Hanafi scholars consider intention to be an obligatory condition for the validity of one’s tayammum is because the word “ tayammum ” – in its linguistic sense – carries the meaning of “directing oneself” (qasd). This is mentioned by Imam Zayla`i in his Tabiyin al Haqa’iq :
التيمم في اللغة القصد قال الله تعالى { ولا تيمموا الخبيث } أي لا تقصدو
Defining “imitation”, Mufti Taqi `Usmani states in his Taqrire Tirmidhi (Vol 2, Pg: 331):
“‘Imitation’ (tashabbah) is (a word) used for one who directs himself (qasd), of his own accord, to a specific group in order to imitate them and be like them.”
It is important here to note the stipulation of “directing oneself” or “resolving” to imitate the disbelievers as a condition for impermissible “imitation”. This condition was also mentioned by Ibn `Abidin in his Radd al Muhtar and Imam Haskafi in his Durr al Mukhtar . Imam Haskafi stated:
وجوزه الشافعي بلا كراهة وهما بها للتشبه بأهل الكتاب : أي إن قصده ؛ فإن التشبه بهم لا يكره في كل شيء ، بل في المذموم وفيما يقصد به التشبه ، كما في البحر .
“(s: Regarding reading from the mushaf in salah) And it was permitted by Shafi`i, without dislike, and the two companions (s: of Abu Hanifa) considered it disliked because it was an imitation of the People of the Book i.e. with the intent/resolve to do so. Indeed, imitation of them is not disliked in all things, but (only) in (the imitation) of the unlawful and in imitation with the resolve to be like them.”
Ibn `Abidin states in his commentary:
قال هشام: رأيت على أبي يوسف نعلين مخصوفين بمسامير ، فقلت : أترى بهذا الحديد بأسا ؟ قال لا قلت : سفيان وثور بن يزيد كرها ذلك لأن فيه تشبها بالرهبان ؛ فقال { كان رسول الله صلى الله عليه وسلم يلبس النعال التي لها شعر } وإنها من لباس الرهبان . فقد أشار إلى أن صورة المشابهة فيما تعلق به صلاح العباد لا يضر ، فإن الأرض مما لا يمكن قطع المسافة البعيدة فيها إلا بهذا النوع . ا هـ وفيه إشارة أيضا إلى أن المراد بالتشبه أصل الفعل : أي صورة المشابهة بلا قصد .
“Hisham said: ‘I saw on Abu Yusuf two sandals with crampons and said, ‘Do you wear this out of distress?’ He replied, ‘No’. I said, ‘Sufyan and Thawr ibn Yazid disliked it because it resembles the monks’. He stated, ‘The Prophet wore sandals which had hairs on it.” (Ibn `Abidin states) Indeed, it (such sandals) are from the dress of the monks. Verily this points to the fact that such appearance of imitation linked to the righteous servants was not harmful… and in it is also an indication regarding the basis of such imitative action – it was an appearance of imitation without resolve (s: to be like them).”
In the Mawsu`at it states:
والتشبه في غير المذموم وفيما لم يقصد به التشبه لا بأس به
“And imitation in other than the unlawful and in what one does not resolve to imitate (the non-Muslims in), then there is no harm in it.”
Mufti Taqi `Usmani further says:
“Imitation, without resolve or intent (s: to imitate the non-Muslims) is not prohibited even though one resembles the non-Muslims due to it.”
Another aspect that falls into impermissible “imitation” is something that is specifically a sign of the non-Muslims, such as wearing a cross, a yamaka , and its like – such that an onlooker would consider that person from among such people. This is prohibited.
أن يكون التشبه في الوقت الذي يكون اللباس المعين شعارا للكفار ، وقد أورد ابن حجر حديث أنس رضي الله عنه أنه رأى قوما عليهم الطيالسة ، فقال : كأنهم يهود خيبر ثم قال ابن حجر : وإنما يصلح الاستدلال بقصة اليهود في الوقت الذي تكون الطيالسة من شعارهم ، وقد ارتفع ذلك فيما بعد ، فصار داخلا في عموم المباح ا
Therefore, it can be stated that “Prohibition of Imitation” of the non-Muslims comes into effect in one of two ways:
(1) Either through one’s directing oneself in imitating them, of his own accord, with the intention of being like them, or
(2) Through imitation of something religiously or otherwise unique to them, in a way that would allow an onlooker to consider one as “one of them”.
Interpreting the Narration “He who imitates a nation…”
From what has preceded, it can be seen that the narration prohibiting imitation can be interpreted in two ways:
(1) If “imitation” here is taken in its linguistic capacity to mean “general likeness” then the the general usage of the word “imitation” will be considered as an application of “the universal used in terms of the speicifc” (`aam makhsus). This is easily gleaned from the fact that specific aspects such as eating, drinking, sleeping, and so forth are precluded – by default – since imitation in them cannot be avoided. Imam Ibn `Abidin states in his work:
مطلب في التشبه بأهل الكتاب ( قوله لأن التشبه بهم لا يكره في كل شيء ) فإنا نأكل ونشرب كما يفعلون بحر عن شرح الجامع الصغير لقاضي خان
“(imitation of them is not disliked in all things) such as our eating and drinking…”
(2) If “imitation” is taken in its legal sense then the narration is specific from the very get go to mean what was mentioned earlier. Thus, what is meant is that imitation of the non-Muslims is only prohibited if one of the two conditions previously mentioned above are met.
The Role of Custom (`Urf) In Defining “Imitative” Aspects
Despite the fact that the conditions for prohibited imitation are fundamentally twofold, some people may still argue that these conditions are actually effectively met by wearing the clothes of the “westerners”.
The fallacy of such an argument is, firstly, that no Muslim in the west wakes up in the morning and intends to wear jeans to imitate the non-Muslims, or T-Shirts, or Calvin Klein dress shoes, or Nike. Even if specific people do, this is not a sufficient criteria for a general ruling or prohibition.
Secondly, the “west” as a “nation” includes both Muslims and non-Muslims and it can no longer be said that the western dress is an exclusively “non-Muslim” one. Thus, such clothing is *not* a distinct and unique sign of non-Muslims. The principle here is, as Maulana Ashraf `Ali Thanawi and others mention, that if something becomes customary and general in a land then the prohibition of imitation is lifted.
Maulana Thanawi states in his Tuhfat al `Ulema (Vol 2, Pg 130):
“If wearing coats and pants became customary here (in India)… then it will not be prohibited to wear.”
Similarly, he stated (Ibid, Pg: 131):
“It was asked whether it is permitted for women to wear cuffs on the sleeves of their upper-garments? The reply was that wherever it is considered an imitation of men it is forbidden and wherever it is not then it is permitted.”
(Note here that the same conditions apply for women imitating men and vice versa as stipulated previously)
He also said (Ibid, Pg: 130; Imdad al fatawa, Vol 3):
“A person inquired that if a Muslim is residing in London and dresses in a shirt and pants does this count as imitiation of the non-Muslims? It was replied that this is not considered imitation because there, in London, such dress is not thought of as something extrinsic to the land. Rather, everyone wears such clothing. If over here (the subcontinent) coats and pants become customary then it would not be forbidden here also.”
Mufti Taqi `Usmani On The Principles Of Dress
Mufti Muhammad Taqi `Usmani, one of the elading scholars of the Hanafi school in our times, said (Taqrir):
“The law has given much flexibility as it relates to the fiqh of dress, and has not made necessary on the ummah any specific form of dress whose opposing would be impermitted. Rather, Islam has laid down general principles related to dress and has made permissible for people to wear any type of clothing as long as it conforms to these guidelines. “
These principles are, in summary:
(1) The covering of the `awra , which for men is from just below the navel upto and including the knee and, for women, all of her body except her hands, face, and feet.
(2) The total avoidance of imitating the opposite sex.
(3) The total avoidance of imitating the non-Muslims.
(4) The total avoidance of wearing dress for the purpose of displaying arrogance and not being excessive.
(5) The total avoidance of wearing that which has been interdicted, such as silk (for men), dragging the garment out of pride (for men), and so forth.
An Answer On Women’s Clothing: Ustadha Shazia Ahmed
Q. Must a teenager wear a jilbaab once she reaches puberty? If her clothes are not tight fitting, does it not suffice?
In the name of Allah, the most Merciful, the most Compassionate.
Once a woman reaches the age of puberty (and a little before it, too), she must in front of marriageable men:
a) cover her body with clothing that is
1) loose; tight-fitting clothes are unlawful
2) thick enough such that the color of the skin does not show through
3) and long enough to cover the body;
She should also try not to wear clothing that attracts attention according to the culture of the area where she lives. For example, bright colors are perfectly normal in some parts of Africa, whereas they would turn heads in some parts of Canada.
As long as she fulfills these conditions, she is not obliged to wear the Arab style jilbab or abaya.
More importantly though, is modesty in her character. The Prophet, may Allah bless him and give him peace, said that modesty is a branch of faith and in another hadith, he said that it only brings good. Modesty is lacking in today’s times, so whoever is blessed with this characteristic, has indeed been given a beautiful quality.
And Allah knows best.
Further, for men, somewhat tight clothing that does not clearly define their `awra is slightly disliked. Tight clothing that fully defines the shape and form of the `awra would be prohibitively disliked and sinful.
Conclusion
This was a general summary of the issue. Simply, wearing the everyday clothes most of us wear is perfectly fine. One should, though, try to avoid modern day fashion brands that are signs of the corrupt – as wearing such clothes does have spiritually negative effects regardless of whether we “feel” it or not.
However, one should equally strive to emulate the prophetic sunna . It is highly recommended to follow the sunnas of dress, which are general principles one should follow not limited to any specific type of clothing. The prophetic message was for all mankind and not merely a specific group. Thus, we see in the sunna these general principles that are applicable everywhere.
Among the sunna actions of dress are:
(a) Keeping the pants above the ankles,
(b) For women to keep their garments lengthy, such that one’s `awra does not become uncovered when doing everyday actions,
(c) Being moderate i.e. neither too lavish nor too tattered. Imam Sarkhasi said that the way of moderation in dress is sometimes wearing ones best clothes (even when alone to test one’s intention for Allah, not only doing so in front of people), usually wearing moderate clothes, and sometimes wearing old and worn-out clothes. The latter is for the purpose of realizing one’s blessings and being thankful.
(d) Wearing white (sign of purity) and black (sign of majesty) are both from the sunna ,
(e) For men to cover their heads,
(f) Being generally modest, and
(g) Not causing undue attention, and striking a balance between following the sunna and this.
Further, one should also avoid pride, arrogance, and forgetting the Divine favors bestowed upon one. One should be wary of ulterior motives.
Like food and drink, clothing is a blessing from Allah. It is like a gift and the least that is expected of one is to not use such a gift in disobeying or doing anything against the giver of the gift. This is the lowest level of thankfulness (shukr).
It is pertinent to note here that the blessings bestowed upon us by Allah are aspects which we have done nothing to earn. Rather, it is out of Allah’s generous nature that we are able to attain these blessings. These blessings should become indicators pointing to the greatest blessings bestowed upon us, which are that of life and faith. Take these small things as aspects reminding you of Allah. This is the state of the “knower” for he sees the signs of God in everything for “Verily in these are signs for people of understanding.” (20:128)
Be thankful to Allah, since thankfulness is the key to increase of one’s love, faith, and general good, turn to Him in true submission and humble yourself.
Wasalam
Salman Younas
Approved by Faraz Rabbani
MMVIII © SunniPath.
All rights reserved
“He is not from us who resembles other than us.”Similarly, there are many other narrations from the Prophet (Allah bless him and grant him peace) that command the Muslims to avoid imitating specific groups. For the sake of brevity these narrations will not be mentioned.From this, one may conclude that imitating the non-Muslims in any way, shape, or form is interdicted by the shari`ah . This, however, is not the case as the scholars of the religion make clear in their expositions.The Linguistic Meaning of “Shabbaha”The word is derived from the root sh-ba-ha and indicates “likeness, similitude, assimiliation, parable, resemblance”. For example, it is said:شبہه به“He made it to be like it”It also comes in the meaning of مثله , as in Urdu we say “ mithal ke tor pe “, to mean “comparison” or “likeness”. Thus, one states:شبہت الشىء بالشىء“I placed the thing [in place] of the other thing.”What is signified by this is a common attribute shared by the two “things”. So, here it comes in the meaning of, for example, “The brightness is like this brightness” or “The hardness is like this hardness” or “`Ali is like a lion” and so forth. Another eample of this is:ومنه : أشبه الولد أباه : إذا شاركه في صفة من صفاته“The son resembled his father, when he shared in an attribute from his attributes.”The Legal Definition & Conditions Of ImpermissibilityThe Mawsu`at al Fiqhiyya states that the scholars of law did not stray from this linguistic usage of “ shabbaha”. This is because the linguistic meaning of a word is taken into consideration when formulating the legal meanings of expressions. Thus, for example, the reason why the Hanafi scholars consider intention to be an obligatory condition for the validity of one’s tayammum is because the word “ tayammum ” – in its linguistic sense – carries the meaning of “directing oneself” (qasd). This is mentioned by Imam Zayla`i in his Tabiyin al Haqa’iq :التيمم في اللغة القصد قال الله تعالى { ولا تيمموا الخبيث } أي لا تقصدوDefining “imitation”, Mufti Taqi `Usmani states in his Taqrire Tirmidhi (Vol 2, Pg: 331):“‘Imitation’ (tashabbah) is (a word) used for one who directs himself (qasd), of his own accord, to a specific group in order to imitate them and be like them.”It is important here to note the stipulation of “directing oneself” or “resolving” to imitate the disbelievers as a condition for impermissible “imitation”. This condition was also mentioned by Ibn `Abidin in his Radd al Muhtar and Imam Haskafi in his Durr al Mukhtar . Imam Haskafi stated:وجوزه الشافعي بلا كراهة وهما بها للتشبه بأهل الكتاب : أي إن قصده ؛ فإن التشبه بهم لا يكره في كل شيء ، بل في المذموم وفيما يقصد به التشبه ، كما في البحر .“(s: Regarding reading from the mushaf in salah ) And it was permitted by Shafi`i, without dislike, and the two companions (s: of Abu Hanifa) considered it disliked because it was an imitation of the People of the Book i.e. with the intent/resolve to do so. Indeed, imitation of them is not disliked in all things, but (only) in (the imitation) of the unlawful and in imitation with the resolve to be like them.”Ibn `Abidin states in his commentary:قال هشام: رأيت على أبي يوسف نعلين مخصوفين بمسامير ، فقلت : أترى بهذا الحديد بأسا ؟ قال لا قلت : سفيان وثور بن يزيد كرها ذلك لأن فيه تشبها بالرهبان ؛ فقال { كان رسول الله صلى الله عليه وسلم يلبس النعال التي لها شعر } وإنها من لباس الرهبان . فقد أشار إلى أن صورة المشابهة فيما تعلق به صلاح العباد لا يضر ، فإن الأرض مما لا يمكن قطع المسافة البعيدة فيها إلا بهذا النوع . ا هـ وفيه إشارة أيضا إلى أن المراد بالتشبه أصل الفعل : أي صورة المشابهة بلا قصد .“Hisham said: ‘I saw on Abu Yusuf two sandals with crampons and said, ‘Do you wear this out of distress?’ He replied, ‘No’. I said, ‘Sufyan and Thawr ibn Yazid disliked it because it resembles the monks’. He stated, ‘The Prophet wore sandals which had hairs on it.” (Ibn `Abidin states) Indeed, it (such sandals) are from the dress of the monks. Verily this points to the fact that such appearance of imitation linked to the righteous servants was not harmful… and in it is also an indication regarding the basis of such imitative action – it was an appearance of imitation without resolve (s: to be like them).”In the Mawsu`at it states:والتشبه في غير المذموم وفيما لم يقصد به التشبه لا بأس به“And imitation in other than the unlawful and in what one does not resolve to imitate (the non-Muslims in), then there is no harm in it.”Mufti Taqi `Usmani further says:“Imitation, without resolve or intent (s: to imitate the non-Muslims) is not prohibited even though one resembles the non-Muslims due to it.”Another aspect that falls into impermissible “imitation” is something that is specifically a sign of the non-Muslims, such as wearing a cross, a yamaka , and its like – such that an onlooker would consider that person from among such people. This is prohibited.أن يكون التشبه في الوقت الذي يكون اللباس المعين شعارا للكفار ، وقد أورد ابن حجر حديث أنس رضي الله عنه أنه رأى قوما عليهم الطيالسة ، فقال : كأنهم يهود خيبر ثم قال ابن حجر : وإنما يصلح الاستدلال بقصة اليهود في الوقت الذي تكون الطيالسة من شعارهم ، وقد ارتفع ذلك فيما بعد ، فصار داخلا في عموم المباح اTherefore, it can be stated that “Prohibition of Imitation” of the non-Muslims comes into effect in one of two ways:(1) Either through one’s directing oneself in imitating them, of his own accord, with the intention of being like them, or(2) Through imitation of something religiously or otherwise unique to them, in a way that would allow an onlooker to consider one as “one of them”.Interpreting the Narration “He who imitates a nation…”From what has preceded, it can be seen that the narration prohibiting imitation can be interpreted in two ways:(1) If “imitation” here is taken in its linguistic capacity to mean “general likeness” then the the general usage of the word “imitation” will be considered as an application of “the universal used in terms of the speicifc” (`aam makhsus). This is easily gleaned from the fact that specific aspects such as eating, drinking, sleeping, and so forth are precluded – by default – since imitation in them cannot be avoided. Imam Ibn `Abidin states in his work:مطلب في التشبه بأهل الكتاب ( قوله لأن التشبه بهم لا يكره في كل شيء ) فإنا نأكل ونشرب كما يفعلون بحر عن شرح الجامع الصغير لقاضي خان“(imitation of them is not disliked in all things) such as our eating and drinking…”(2) If “imitation” is taken in its legal sense then the narration is specific from the very get go to mean what was mentioned earlier. Thus, what is meant is that imitation of the non-Muslims is only prohibited if one of the two conditions previously mentioned above are met.The Role of Custom (`Urf) In Defining “Imitative” AspectsDespite the fact that the conditions for prohibited imitation are fundamentally twofold, some people may still argue that these conditions are actually effectively met by wearing the clothes of the “westerners”.The fallacy of such an argument is, firstly, that no Muslim in the west wakes up in the morning and intends to wear jeans to imitate the non-Muslims, or T-Shirts, or Calvin Klein dress shoes, or Nike. Even if specific people do, this is not a sufficient criteria for a general ruling or prohibition.Secondly, the “west” as a “nation” includes both Muslims and non-Muslims and it can no longer be said that the western dress is an exclusively “non-Muslim” one. Thus, such clothing is *not* a distinct and unique sign of non-Muslims. The principle here is, as Maulana Ashraf `Ali Thanawi and others mention, that if something becomes customary and general in a land then the prohibition of imitation is lifted.Maulana Thanawi states in his Tuhfat al `Ulema (Vol 2, Pg 130):“If wearing coats and pants became customary here (in India)… then it will not be prohibited to wear.”Similarly, he stated (Ibid, Pg: 131):“It was asked whether it is permitted for women to wear cuffs on the sleeves of their upper-garments? The reply was that wherever it is considered an imitation of men it is forbidden and wherever it is not then it is permitted.”(Note here that the same conditions apply for women imitating men and vice versa as stipulated previously)He also said (Ibid, Pg: 130; Imdad al fatawa, Vol 3):“A person inquired that if a Muslim is residing in London and dresses in a shirt and pants does this count as imitiation of the non-Muslims? It was replied that this is not considered imitation because there, in London, such dress is not thought of as something extrinsic to the land. Rather, everyone wears such clothing. If over here (the subcontinent) coats and pants become customary then it would not be forbidden here also.”Mufti Taqi `Usmani On The Principles Of DressMufti Muhammad Taqi `Usmani, one of the elading scholars of the Hanafi school in our times, said ( Taqrir ):“The law has given much flexibility as it relates to the fiqh of dress, and has not made necessary on the ummah any specific form of dress whose opposing would be impermitted. Rather, Islam has laid down general principles related to dress and has made permissible for people to wear any type of clothing as long as it conforms to these guidelines. “These principles are, in summary:(1) The covering of the `awra , which for men is from just below the navel upto and including the knee and, for women, all of her body except her hands, face, and feet.(2) The total avoidance of imitating the opposite sex.(3) The total avoidance of imitating the non-Muslims.(4) The total avoidance of wearing dress for the purpose of displaying arrogance and not being excessive.(5) The total avoidance of wearing that which has been interdicted, such as silk (for men), dragging the garment out of pride (for men), and so forth.An Answer On Women’s Clothing: Ustadha Shazia AhmedQ. Must a teenager wear a jilbaab once she reaches puberty? If her clothes are not tight fitting, does it not suffiIn the name of Allah, the most Merciful, the most Compassionate.Once a woman reaches the age of puberty (and a little before it, too), she must in front of marriageable men:a) cover her body with clothing that is1) loose; tight-fitting clothes are unlawful2) thick enough such that the color of the skin does not show through3) and long enough to cover the body;She should also try not to wear clothing that attracts attention according to the culture of the area where she lives. For example, bright colors are perfectly normal in some parts of Africa, whereas they would turn heads in some parts of Canada.As long as she fulfills these conditions, she is not obliged to wear the Arab style jilbab or abaya.More importantly though, is modesty in her character. The Prophet, may Allah bless him and give him peace, said that modesty is a branch of faith and in another hadith, he said that it only brings good. Modesty is lacking in today’s times, so whoever is blessed with this characteristic, has indeed been given a beautiful quality.And Allah knows best.LinkFurther, for men, somewhat tight clothing that does not clearly define their `awra is slightly disliked. Tight clothing that fully defines the shape and form of the `awra would be prohibitively disliked and sinful.ConclusionThis was a general summary of the issue. Simply, wearing the everyday clothes most of us wear is perfectly fine. One should, though, try to avoid modern day fashion brands that are signs of the corrupt – as wearing such clothes does have spiritually negative effects regardless of whether we “feel” it or not.However, one should equally strive to emulate the prophetic sunna . It is highly recommended to follow the sunnas of dress, which are general principles one should follow not limited to any specific type of clothing. The prophetic message was for all mankind and not merely a specific group. Thus, we see in the sunna these general principles that are applicable everywhere.Among the sunna actions of dress are:(a) Keeping the pants above the ankles,(b) For women to keep their garments lengthy, such that one’s `awra does not become uncovered when doing everyday actions,(c) Being moderate i.e. neither too lavish nor too tattered. Imam Sarkhasi said that the way of moderation in dress is sometimes wearing ones best clothes (even when alone to test one’s intention for Allah, not only doing so in front of people), usually wearing moderate clothes, and sometimes wearing old and worn-out clothes. The latter is for the purpose of realizing one’s blessings and being thankful.(d) Wearing white (sign of purity) and black (sign of majesty) are both from the sunna ,(e) For men to cover their heads,(f) Being generally modest, and(g) Not causing undue attention, and striking a balance between following the sunna and this.Further, one should also avoid pride, arrogance, and forgetting the Divine favors bestowed upon one. One should be wary of ulterior motives.Like food and drink, clothing is a blessing from Allah. It is like a gift and the least that is expected of one is to not use such a gift in disobeying or doing anything against the giver of the gift. This is the lowest level of thankfulness (shukr).It is pertinent to note here that the blessings bestowed upon us by Allah are aspects which we have done nothing to earn. Rather, it is out of Allah’s generous nature that we are able to attain these blessings. These blessings should become indicators pointing to the greatest blessings bestowed upon us, which are that of life and faith. Take these small things as aspects reminding you of Allah. This is the state of the “knower” for he sees the signs of God in everything for “Verily in these are signs for people of understanding.” (20:128)Be thankful to Allah, since thankfulness is the key to increase of one’s love, faith, and general good, turn to Him in true submission and humble yourself.WasalamSalman YounasApproved by Faraz RabbaniMMVIII © SunniPath.All rights reser
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This is one of the most beautiful poetic descriptions of the Day of Reckoning by the gifted Sidi Daniel Abdal-Hayy Moore (May Allah preserve him):
Source: Daniel Abdal-Hayy Moore Poetry
THEY CAME DOWN FROM THE HIGH AND LOW PLACES,
they threaded themselves along
through the intricate threadings,
the ancient ones and the new ones,
all the famous were among them,
all the shining stars,
all the historical glory-grabbers, the great thieves,
all the inventors with their psychological quirks,
the nobodies came as well, the flowing multitudes of the anonymous,
the endless dissatisfied housewives, authoritative bureaucrats,
gas-station attendants and couples with no children,
philanthropists and the workaholics,they came through the sandy pass,
faces were indistinguishable, differences unnoticed,
naked they came and assembled,
fear for their own state kept their eyes on the ground,they came and made ranks,
the noble and notable next to the hardened criminal,
the saint in his glow next to the shrew in her darkness,
all the Chinese came, all the Australian Aborigines,
some who had never been clothed came,
and some who had never been out of them,important socialites were bereft of their diamonds,
the scholar with references bereft of his briefcase,
the policeman with his beer-belly pitched on his heels,
the priest with his miter now gone, lost in a haze,well-known faces recognized in the earthly crowd
were lost in the mass now, shaded by the one standing next to it,no Rolls-Royce stood ready for the king,
his feet made dust-prints with the rest,
no helicopter hovered to take the millionaire away,
he felt the weight of his reconstituted body now with the rest,as they awaited the setting-up of the scales,
as humanity assembled on the plain under a blinding sun
and awaited the judgment to fallthat would decide each one’s place.
Even the sainted were afraid, the ones whose hearts
glowed like a sunrise
through the transparency of their rib-cages,
even they were covered in sweat to their eyebrows,
the camel-drivers of the edge,
the caravan-leaders at the margins of the earth,
the destitute, delicate, daring hearts who
stayed up nights calling out in hope
and spiritual derangement,they took their places in this place of no-place
and awaited the click that would tell all,
the sinking or rising of the pan
with the light or heavy scales registering
the forever of their moments
lengthened out now along a linevisible from the beginning to the end of each life
like a straight narrative, or a string with knots in it.No flaws in the universe,
and the universal memory has no lapses.Each dwarf or giant of sensibility and care
came to the jamboreeat the beginning of Eternity
and wondered in its echoeswhat its final fate would be.
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This just made my day!
Source: SunniPath Blog
SunniPath is the vanguard of combining religion and technology. A funny thing happened a few days ago. I was reading a dua at a remote mosque. I didn’t have it memorized so I was reading along with a recording on my iphone. A five to six year old Palestinian girl came up to me and pointed at the iphone and said, “Aysh hadha (what’s that)?” I responded, a telephone. Thinking I was reading Quran, she continued her inquiry, “You’re reading Quran on a telephone?” Laughingly, I tried my best to explain, “No, no. It’s also an electronic device as well that can play Quran and I read along.” With a look of amazement on her face she blurted, “Are you talking to Allah on a telephone?” I thought about it and I guess I was, since I was making dua and using an iphone. It was a bit of a reach but I didn’t want to disappoint her. “Yup.” Her eyes got bigger. “Can I try?” I shrugged my shoulders and put the headphones on her. “Ya Allah, bidee diraja (O Allah, I want a bicycle).”
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Shock Dead, Everybody’s Gone Mad: Reflections on the Death of Michael Jackson by Shaykh Hamza Yusuf
Source: Zaytuna Institute & Academy
On the newsEverybody’s dog foodBang bangShock deadEverybody’s gone mad…From “They Don’t Care About Us” by Michael JacksonAs a little boy, Michael Jackson had an extraordinary charisma — as well as an absolute innocence — that was disarmingly charming. It captivated millions of Americans and eventually people around the world.As the years went by, his career took strange turns and he slowly turned white, transforming his face eerily into a pale and ghastly masque, perhaps to conceal the pain of alienation from his own self and family. He was also rumored to have unsavory predilections that would never have been suggested if one used the rigorous criteria of Islam before hurling an accusation. Despite the rumors, he appeared to have had a genuine concern for children, wanting to provide them with a world that was denied to him as a child due to the abuses he claimed to have suffered.I was very happy for him last year when he reportedly became a Muslim. He had apparently followed the footsteps of his dignified and intelligent brother, Jermaine, who converted to Islam 20 years ago and found peace. It seemed befitting that Michael sought refuge from a society that thrives on putting people on pedestals and then knocking them down. He was accused of many terrible things, but was guilty of perhaps being far too sensitive for an extremely cruel world. Such is the fate of many artistic people in our culture of nihilistic art, where the dominant outlet for their talents is in singing hollow pop songs or dancing half-naked in front of ogling onlookers who often leave them as quickly as they clung to them for the next latest sensation.In the manner of Elvis or the Beatles, Michael is unwittingly both a cause and a symptom of America’s national obsession with celebrity, currently on display in the American Idol mania. Celebrity trumps catastrophe every time. Far too few of us make any attempt to understand why jobs are drying up, why mortgages are collapsing, why we spend half-a-trillion dollars to service the interest on the national debt, why our government’s administration, despite being elected on an anti-war platform, is still committed to two unnecessary and unjust wars waged by the earlier administration, wars that continue to involve civilians casualties on an almost daily basis. Instead, we drown in trivia, especially trivia related to celebrity. And the response to Michael’s death is part of the trivial pursuits of American popular culture. The real news about death in America is that twenty Iraq and Afghan war veterans are committing suicide every day. But that does not make the front page nor is it discussed as seriously as the King of Pop’s cardiac arrest.Nevertheless, Michael’s very public death notice is a powerful reminder that no matter how famous or talented or wealthy one is, death comes knocking, sometimes sooner than later. Michael has now entered a world of extraordinary perception, a world that makes his “Thriller” video seem mundane. It is a world of angels and demons, and questions in the grave, a world where fame is based upon piety and charity. Given Michael’s reported conversion to Islam last year, Muslims count him as one of our own, and we pray that he can finally find the peace he never found in this world and that he is in a place, God willing, of mercy, forgiveness, and solace.
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Source: New Islamic Directions
Like the light of a meteor streaking across the crisp, cold, clear sky of a winter’s night, Michael Jackson, streaked across the sky defining this country’s cultural horizons. None of us coming of age in urban America will forget Michael’s debut onto the public stage with his brothers as part of the phenomenally successful Jackson 5. Hit after hit, “I Want You Back,” “ABC,” “The Love You Save,” “I’ll Be There,” rocketed up the Billboard Charts to number one. I can still reel them all off from memory some forty years later. For better or worse, they are indelibly etched into my mind, and have played a part in defining my soul.
Although I was a couple of years older than Michael, I joined the ranks of unsuccessful Michael Jackson wannabes. At the time it seemed worth the effort as all of girls had gone head over heels for Michael, and just a fraction of his dynamic appeal could reap huge dividends in terms of one’s popularity. The ‘hood was in love with Michael and he apparently had the talent to fulfill the lofty and ever increasing expectations placed upon his slim young shoulders.
However, as the sixties rolled, or limped, into the seventies and the Jackson 5 began to cool off, eventually leaving the Motown label that had launched their incredible success, many of my friends, as well as myself, were attracted to different musical genres, more mature fare. Topping my personal list wasWAR, Stevie Wonder, Santana, and Mandrill. I also began to listen to a lot of jazz, and accumulated quite a large album collection. Whenever, I received my weekly wages from whatever job I was engaged in at the time, and I had many in my youth –security guard, lathe operator, UPS warehouseman—I would head straight to the record store and add to my collection.
What I couldn’t afford to buy, I would get from the radio, my preferred listening hours were three and four o’clock in the morning, when the brother manning the controls at an FM station coming out of Trinity College in Hartford, Connecticut would put out some serious jazz. I would stay awake listening until just before dawn, sleep a couple of hours and drag myself off to work.
As the years went by I lost that passion for music. Perhaps my waning interest was aided by my little nephews who turned part of my album collection into a stack of customized frisbees when I went off to the Air Force in 1976. It was definitely aided by Islam. After my conversion in 1977, there was no one around to tell me that music was Haram (forbidden). However, as I grew in the religion, the enchanting melodies of the Qur’an became far more appealing than the increasingly commercialized musical fare. For example, George Benson’s offerings starting sounding more like Muzak than the rifts of a jazz purist who rivaled Wes Montgomery.
I would eventually give away what was left of my record collection. At the time I had left the Air Force and was studying in Washington DC at American University. However, I lived a few blocks from Howard University. I drove over to one of the used music vendors on the edge of the campus and made his day as I unloaded a box of cassette tapes and albums.
During those years I had lost touch with what Michael Jackson was doing. I knew he had “blown up” as the young folks say today and that as a solo performer he was reaching heights of fame and popularity that not even Elvis had obtained. I would also read in the tabloids that caught my eyes as I waited to check out at the grocery store of the increasingly strange exploits Michael was involved in, the plastic surgeries, something about the bones of the Elephant Man, sleeping in a transparent, refrigerated crypt, the allegations of sexual abuse, the fantasy ranch in California, and on and on.
It was obvious that Michael was troubled. For sure the physical and psychological abuse visited upon him by a sick father was a large part of the problems that were plaguing Michael as he moved further into his adult years. Surely, the childhood that was denied him as he was thrust into the sinful rigors of show business at the tender age of eight, opening for strip tease acts on the “Chitlin’ Circuit,” in smoke-filled rooms wreaking of alcohol, was part of his troubles. Surely, the confusion of being caught between a devout mother struggling to raise her children as Jehovah’s Witnesses and a fanatically strict, violent and profligate father was part of Michael’s problem.
But I was only able to catch glimpses and snippets of Michael’s life from a distance, hearing a bit here from a well-meaning niece, or catching a bit there on television, before I would take Jerry Mander’s advice and relegate my television to the garbage heap. If Michael was becoming a side show he wasn’t performing for me. Caught up in Islamic activism, during a time my friends and I refer to as “the heady days of the revolution” I had little time to reflect on such matters, I was too busy doing my part to change the world.
However, last year Michael’s name came up again. A good friend who is a reliable source of information called and said that Michael had become Muslim. Michael was no stranger to the religion, having been exposed to it by his brother Jermaine, who had converted to the faith in 1989.*
Now Michael is gone. Hopefully, he had found peace in Islam. Hopefully, the tears he cried in the privacy of his oftentimes lonely world, tears described by Smokey Robinson as those of a clown, shed when no one’s around, had dried. Michael was an icon, a pain-filled, troubled icon, and like many of comparable stature before him, and inevitably many after him, his fall was sudden and unexpected. Hopefully, his faith cushioned that fall. In any case, he is gone. In conclusion, I can only echo the words of his brother in blood and faith, Jermaine, who tearfully prayed this afternoon, “May Allah be with you Michael, always.”
* An earlier version of this article mentioned that Dawud Warnsby had assisted in Michael Jackson’s conversion to Islam. He has denied that. This article has been amended to exclude that claim..
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Society & Solitude
Al-Hamdulillah, I recently came across the Cambridge Khutbas Etcetera blog, which features audio recordings of khutbas (sermons) by Shaykh Abdal-Hakim Murad. “Society & Solitude” was the first khutba I was fortunate enough to listen to. It was delivered by the Shaykh on the 12th of June, 2009 at Cambridge and I feel if listened to by an attentive heart, has the potential to change one’s life.
We often feel the need to ‘get away from it all’, an impulse which seems to reflect a strange paradox of modern society. On the one hand, we can be overwhelmed by the hustle and bustle of daily life, always part of a busy crowd. Yet at the same time, are we truly connected to what is around us? Or are we somehow cut off from a genuine relationship with our environment and fellow human beings, always ‘alone in the crowd’? In this talk, the sheikh reflects on the spiritual importance of solitude, and discusses how to cultivate the inner sense of stillness and realisation it can bring. But he also reminds us that this cannot be achieved at the cost of actually cutting ourselves off from society. Rather it should be enhanced by channelling it to transform our relationships with those around us, following the incomparable example of the Prophet Muhammad (peace and blessings be upon him) whose mission began in the solitude of the Cave of Hira but which continued in the upliftment of his people and all of mankind.
You may listen to “Society & Solitude“, or download here.
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Source: Tikkun Magazine
It is an extraordinary and momentous event to call you president. Your father was of the Luo clan and, as you know, it would be difficult for a Luo to be elected president in Kenya. In our country, while tribe is not an issue, color often is, but you have succeeded in overcoming both clan and complexion, and in doing so inspired millions of people around the world.
Though you preside over a nation that has drifted away from its foundational principles, you possess the qualities that can begin to change that. Winston Churchill said: “Of all the talents bestowed upon men, none is so precious as the gift of oratory. He who enjoys it wields a power more durable than that of a great king.” Your words have moved a nation-in the right direction, toward a more just, more equal, and more perfect union. Now you must call on Americans to live up to the promise of America. You must challenge them, demand of them great sacrifices, appeal to the better angels of their nature. Remind them that we are a nation founded upon the idea of liberty and justice for all, not just for Americans but for citizens everywhere.
You must restore America’s standing in the world. Resurrect the art of diplomacy that previous administrations have abandoned. Meet with world leaders who pose a challenge-in Afghanistan, in Iran, and elsewhere-and gently but firmly wage peace. Redefine the “war on terror,” so it becomes a pursuit of criminals who must be prosecuted and not nations that must be attacked.
But one of the most consequential things you can do is to call on the Muslims. Challenge them to live up to the ideals of their faith that are rooted in self-sacrifice, charity, and most importantly, the single attribute that every Muslim knows characterizes our Prophet: mercy. Your grandfather converted to Islam because he saw something good in it. But Islam is a religion currently under assault. Like many Muslims who have lost sight of the good of America, far too many Americans fail to see the good of Islam.
But Islam stands alongside its sister religions, feeding the poor, nursing the sick, and teaching the ignorant. Far too many people live in horrific conditions, without potable water, enough food, or adequate housing. Islam challenges us to address the problems of the disenfranchised. You know that faith can be a powerful force for the change we need in the world. While you are not a religious leader but a political one, you are nonetheless one whose family extends to both “them” and “us,” and religion has been central in your life.
Barack in Arabic means “descending grace.” Your middle name, Hussein, is a name that the Prophet Muhammad, peace be upon him, gave his grandson after objecting to his father’s desire to name him “Harb,” which means war. While Hussein is a diminutive in Arabic, it actually denotes in this case a superlative and means “great good.”
It is my audacious hope that your presidency is one of descending grace and great good, not simply for this nation, but for the world.
Shaykh Hamza Yusuf is a Muslim scholar, lecturer, and author of Purification of the Heart as well as other works. He is the cofounder of the Zaytuna Institute in California, which is dedicated to reviving the traditions of classical Islamic scholarship.
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Announcing The Ekhlas Store
The authors of Ekhlas would like to introduce to its esteemed visitors, a new venture entitled “The Ekhlas Store”. This online shopping facility will offer to its customers a wide variety of books, CDs and DVDs based upon sound, traditional Islamic scholarship in addition to a selection of some of the finest, pure, alcohol-free, traditional fragrances from around the world. We will continue to, Insha’llah increase our selection and categories of products in a gradual manner. We ask Allah to grant us success in this venture, Aamin.
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Shaykh Hamza Karamali beautifully explains the transcendance of Allah beyond (time and) space.
Source: SunniPath
Question:
I have heard that you teach your students that Allah is everywhere. Is this true?
Answer:
In the Name of Allah, Most Merciful and Compassionate
No, this is not true. Pantheism contradicts the pure tawhid that the Prophet Muhammad (Allah bless him and give him peace) brought and has hence never been accepted by Muslim scholars. We uncompromisingly adhere to the way of mainstream Sunni Islam (ahl al-sunna wa al-jama`ah) in all aspects of religion. Our very name, SunniPath, reflects this commitment.
We teach our students what has been transmitted to us by the top authorities of every religious discipline. In the discipline of Islamic belief, we teach Imam Abu Ja`far al-Tahawi’s celebrated creed, al-`Aqida al-Tahawiyya, followed by Shaykh Ibrahim al-Laqani’s authoritative summary of orthodox Muslim theology, The Pearl of Divine Oneness (Jawharat al-Tawhid). None of these books teach that “Allah is everywhere”. Quite the contrary: they explicitly teach that this belief is incorrect.
Orthodox Sunni belief teaches that Allah Most High does not resemble his creation in any way whatsoever, and hence neither location nor direction may be ascribed to Him. Allah’s creation occupies space; Allah is transcendently beyond occupying space. It is hence incorrect to say that He is everywhere, just as it is incorrect to say that he is physically “in” any particular place.
Imam al-Tahawi, for example, says, “He is exalted beyond limits, ends, parts, limbs and instruments, and—unlike all created things—the six directions do not encompass Him.” [1]
Imam Akmal al-Din al-Babarti–who’s commentary on the Tahawiyya is the best one available in print–explained Imam al-Tahawi’s words, saying that this is a consequence of Allah Most High’s words, “There is nothing whatsoever like unto Him,” (Quran, 42:11), and that,
This is echoed several times by Imam Ibrahim al-Bajuri in his authoritative commentary on the Jawhara [3], and nicely summarized by the most authoritative late figure in the Maliki school, Imam al-Dardir, who wrote, “He is transcendently beyond indwelling (whether in particular places or whether like the indwelling of water throughout a green stalk).” [4]
This is the pure belief of mainstream Sunni Islam, and this is what we adhere to. May Allah Most High keep us on the path of Ahl al-Sunna wa al-Jama`ah until we breathe our last. Ameen.
Hamza Karamali.
[1] Abu Ja`far al-Tahawi, al-`Aqida al-Tahawiyya, Section 7 (unpublished translation by Hamza Karamali)
[2] Akmal al-Din al-Babarti, Sharh `Aqidat Ahl al-Sunna wa al-Jama`ah, Commentary on Tahawi’s words, wa la tahwihi al-jihat al-sitt
[3] Ibrahim al-Bajuri, Tuhfat al-Murid `ala Jawharat al-Tawhid
[4] Ahmad al-Dardir, Sharh al-Kharida al-Bahiyya, Commentary on munazzahun `anil hululi wa al-jiha
MMVIII © SunniPath.
All rights reserved
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I came across this article on Zaytuna’s website, and all I can say is, Subhan Allah!
The land of Chinguett, more commonly known to the English-speaking world as Mauritania, is renowned for producing great scholars, saints, and erudite women of note. Scholars traveling to Mauritania have observed that “even their women memorize vast amounts of literature.” Mauritanian women have traditionally excelled in poetry, seerah, and genealogy, but some who mastered the traditional sciences were considered scholars in their own right.
Maryam Bint Bwayba, who memorized the entire Qur’an and the basic Maliki texts, was one such Mauritanian woman worthy of note. I had the honor of knowing Maryam, a selfless and caring woman, and the noble wife of Shaykh Murabit al-Hajj, having first met both of them twenty-five years ago in a small tent in the remote spiritual community of Tuwamirat in Mauritania.
My journey to that destination began four and a half years earlier, in 1980, at a bookstore in Abu Dhabi, where I met Shaykh Abdallah Ould Siddiq of the renowned Tajakanat clan. I knew immediately he was from West Africa, given the dir’ah, the distinct West African wide robe he was wearing, as well as the turban, a rare sight in the Gulf at that time. I had met scholars from West Africa when I was in Mali two years before and was interested in studying with them, so I asked the shaykh if he knew anyone who taught the classical Maliki texts in the traditional manner. He affirmed that he himself was a teacher of that very tradition, gave me his number, and said I was welcome anytime to come to his house for lessons. That began my Islamic education in earnest.
I started to study with Shaykh Abdallah Ould Siddiq in addition to my required classes at the Islamic Institute in Al-Ain. Unlike most Mauritanian teachers, he did not emphasize rote memorization or use of the wood slate known as the lawh. I studied directly from books. After a few years and much benefit from him and two other great Maliki jurists, Shaykh Shaybani and Shaykh Bayyah Ould Salik, my education took a major turn when I met a young electrician from the Massuma clan named Yahya Ould Khati. He was of the view that while these scholars were excellent, the truly illustrious man of his age was Murabit al-Hajj, who lived in a forgotten part of Mauritania, far away from civilization and the distractions of this world. He informed me that Shaykh Abdar Rahman, the son of Murabit al-Hajj, was now in the Emirates.
Shortly after, at the house of Shaykh Bayyah, an elder of the Massuma clan who had taken me under his wing and from whom I benefited greatly in my studies, I met Shaykh Abdar Rahman. Upon meeting him, I was struck by the otherworldliness of his presence, which is not unusual for Mauritanian scholars, but it was clearly pronounced in him. I remember thinking, “If this is the son, I must meet the father.” I also began studying with his close friend and companion, Shaykh Hamid, after I helped him get settled and, with the help of Shaykh Bashir Shaqfah, another of my teachers and at that time the head of the Office of Endowments at Al-Ain, secure a position of imam for him in the main mosque of Al-Ain, where I was serving as a muezzin.
From Shaykh Hamid, I learned about the merits of memorization. Although I had studied several texts, and my Arabic was quite fluent by this time, Shaykh Hamid was adamant that without rote memorization, one was dependent upon books and did not really possess knowledge within oneself. Mauritanians, he told me, distinguish between daylight scholars and nighttime scholars. A daytime scholar needs light to read books to access knowledge, but a nighttime scholar can access that knowledge when the lights are out, through the strength of his memory and the retention of knowledge. Hence, he felt that I should start over.
I had studied Ibn Ashir, al-Risalah, and sections of Aqrab al-masalikprivately; I had studied the early editions of al-Fiqh al-Maliki fi thawbihi al-jadid, which were used at the Institute; and I had studied hadith with Shaykh Ahmad Badawi, one of the great hadith scholars of Sudan. But I had put little to memory other than what I naturally retained. Shaykh Hamid procured a slate for me and began teaching me the basics again, but with rote memorization. It was humbling, but edifying, to see how this tradition has been carried on throughout the ages with these time-tested models.
I then became an imam in a small mosque near the large one, and was leading prayer for a community of mostly Afghan workers, who were sending their earnings back home to support families and the war effort against the Russians, who had invaded Afghanistan four years earlier.
It was then that I began to have dreams in which I saw a great man, whom I learned later was Murabit al-Hajj. One of those dreams included an elderly woman whom I had also never seen before.
**** ***** ****
I decided to leave my very comfortable and enjoyable life in the Emirates in 1984 and headed towards Mauritania via Algeria, where I planned on spending some months memorizing the Qur’an. I made this decision even though I was warned that there was a draught in Mauritania and living conditions were extremely harsh. Somehow, I felt compelled to go and nothing could deter me.
After spending some months with Sidi Bou Said at his madrassa in Tizi, Algeria, I traveled on to Tunisia, obtained a visa to Mauritania, and took a flight to Nouakchott, which lies on the Atlantic coast of the Sahara. I arrived in that capital city, with its extremely primitive conditions and vast slums that surrounded a small city center, with no addresses and no specific plan, other than to find Murabit al-Hajj.
I went to the marketplace and asked around if there was anyone from the Massuma clan, and was directed to a small shop where I met Abdi Salim, a very friendly man who was from the same branch of Massuma as my teacher, Shaykh Hamid. When I told Abdi Salim I wanted to find Murabit al-Hajj and study with him, his face lit up and he wholeheartedly endorsed the idea. He then took me to someone from Mukhtar al-Habib, the branch of the Massuma clan that Murabit al-Hajj was from, and they took me to the house of Mawlay al-Maqari al-Massumi, a small place made from tea boxes with open sewage in the back. Similar houses were all around, as far as the eye could see. Mawlay al-Maqari al-Massumi was one of the most hospitable and welcoming people I had ever met; I later learned he was loved by all who knew him. I stayed with him and his family for several days.
Providentially, Shaykh Abdar Rahman soon arrived from the Emirates to visit his mother and father and, not surprisingly, it was his wont to stay with Mawlay al-Maqari whenever in the capital. He would accompany me to his family’s school in Tuwamirat, but the journey required camels. A message was sent to the encampment of Murabit al-Hajj via the government radio announcements, which was how people in the capital communicated with the nomads in the desert. The message stated that Shaykh Abdar Rahman and Hamza Abdal Wahid (my given name when I converted and used at that time) would be arriving in the town of Kamur on such-and-such a date and were in need of camels there to take them to their village, Tuwamirat. We then set out on a rather unpleasant journey in a truck to Kamur, which was several hundred kilometers inland into the Sahara desert. The road at that time ended at Bou Talamit, and two-thirds of it was simply rough desert track worn down over time by loaded trucks and jeeps. It was the bumpiest, dirtiest, and most difficult road journey I had ever taken in my life.
After two grueling days, we arrived in a beautiful town known as Geru, which at the time had no technology, and the buildings there were all a lovely adobe. Hundreds of students studied at seven madrassas, called mahdharain Geru. At night, with the exception of a few flashlights, candles, and kerosene lamps, all was dark so the Sahara night sky could be seen in all its stellar glory. The entire town was filled with the soothing sounds of the recitation of Qur’an and other texts.
We stayed with Shaykh Khatri, the brother of Murabit al-Hajj’s wife, Maryam, and a cousin of Murabit al-Hajj. While in Geru, I came to know a great saint and scholar, Sidi Minnu, who was already an old man at the time. He memorized all of the Hisn al-Hasin of Imam al-Jazari and recited it everyday. His other time was spent in praying for the entire Ummah. Once, we were sitting on the sand and he picked some up with his hand and said to me, “Never be far away from the earth, for this is our mother.” He then said something that struck me to the core: “I have never regretted anything in my entire life, nor have I ever wished for anything that I did not or could not have, but right now I wish that I was a young man so that I could accompany you on this great journey of yours to seek knowledge for the sake of God.”
After a few days, we set out for Kamur, which we had passed on our way to Geru, and then took camels and set out for Murabit al-Hajj; by nightfall we arrived in Galaga, a valley with a large lake that rises and lowers with the rainfall and the seasons. After breakfast the next morning, we set out for the upper region some miles from where Murabit al-Hajj’s clan was encamped.
*** *** ***
As we came into Tuwamirat, I was completely overwhelmed by its ethereal quality. It was the quintessential place that time forgot. The entire scene reminded me of something out of the Old Testament. Many of the people had never seen a white person before and the younger people had only heard about the French occupation, but never seen French people or other foreigners for that matter. I entered the tent of Murabit al-Hajj.
My eyes fell upon the most noble and majestic person I have ever seen in my life. He called me over, put his hand on my shoulder, welcomed me warmly, and then asked me, “Is it like the dream?” I burst into a flood of tears. I had indeed experienced a dream with him that was very similar to our actual meeting. He then went back to teaching. I was given a drink, and some of the students began to massage me, which I most appreciated, as my entire body ached from the difficult journey.
Murabit al-Hajj insisted that I stay with him in his tent and sleep next to him. I soon came to know his extraordinary wife, Maryam Bint Bwayba. Completely attentive to my needs, she took care to see that I was comfortable, and provided me with a running commentary on the place and its people. Maryam was one of the most selfless people I have ever met. She spent most mornings with her leather milk container called a jaffafah, which she used to make buttermilk for her family, for the poorer students, and for the seemingly endless stream of guests that visited. She surrounded herself with wooden bowls to dispense the morning and evening milk collected from the cows, and she knew which cows were producing more milk and which ones were not. She was ably assisted in her domestic chores by her faithful and selfless servant, Qabula, who had been with her since childhood and who smiled all the time.
During my time there, I came to know Maryam as this noble and joyful woman, especially her nurturing nature. At one point, I became severely ill from the endemic malarial fevers in Mauritania, and Maryam took motherly care of me. One day I remarked that I was used to eating vegetables and that their diet of milk and couscous, with some cooked dried meat, was hard on me. Maryam immediately began giving me dates everyday before the meal and also asked some of the Harateen to plant carrots for me. Soon, she began preparing small cooked carrots and serving them with my meals.
Maryam was always in a state of remembrance of God. Her full name was Maryam Bint Muhammad al-Amin Ould Muhammad Ahmad Bwayba. At an early age, she married Sidi Muhammad Bin Salik Ould Fahfu al-Amsami, known as Murabit al-Hajj Fahfu. She was an extraordinary woman of great merit and virtue and was noted for her more than sixty years of service to the students of the Islamic College of Tuwamirat. Maryam grew up during a time of great hardship in Mauritania and told me that people were so poor that many simply covered their nakedness with leaves. Her father, Muhammad al-Amin, who was known as Lamana, was a scholar as well as a skilled horseman and expert marksman. Maryam always displayed the greatest pride in her father and related to me his many exploits. I once praised her husband, and she laughed and responded, “You should have seen my father!”
Maryam was in a state of complete submission to her Lord and always encouraged people to study. Her world was that of a small tribal province, but her spirit was truly universal. When she married Murabit al-Hajj, he was already recognized for his scholarship, mastery of Arabic, and complete disengagement from worldly matters. After he had married Maryam, her father said to him, “You might want to think about the means to a good livelihood now that you are married,” to which Murabit al-Hajj replied, “The means of this world are as multitudinous as the night stars to me, but I would not like to sully my soul with their pursuit.”
In their early years, Maryam studied several texts with her husband. She memorized the entire Qur’an in addition to the basic Maliki texts. Furthermore, she studied with him the entire al-Wadih al-Mubeen of Sidi Abdal-Qadir Ould Muhammad Salim with its hundreds of lines on matters of creed. She also read his extensive commentary, Bughyat al-Raghibeen ‘ala al-Wadih al-Mubeen, which she kept at her side for many years. She knew the text and its meaning by heart and was extremely adept in matters of creed. Maryam also memorized and practiced Imam al-Nawawi’s book of prayers and supplications known as al-Adhkar.
Those who have had the blessing of spending time in Tuwamirat would always see her sitting under her tent or the lumbar surrounded by her pots and milk bowls and her prayer beads. When new students arrived, she always asked about them, their parents, brothers, and sisters, and where they came from. She would laugh and say she had “luqba,” a Mauritanian colloquialism for “curiosity,” but in reality she delighted in the students and desired to make them feel at home. Incredible as it sounds, she never forgot anyone who had studied at the school and when they visited years later, she would call out their names and ask about their family members, name by name! When I first arrived, she had asked the names of all of my family members, which, given that they were Christian names, would have been harder for her to remember than Mauritanian names. But when I returned many years later, she asked about each of the members of my family, whose names I had mentioned to her only once. “Kayfa Elizabeth? Kayfa David?Kayfa John? Kayfa Troy? Kayfa Mariah?” I was completely stunned. I remarked to her that in another time she would have been a great muhaddithscholar, with her uncanny ability to recall names. The Western students and visitors who were fortunate enough to have lived there or even visited briefly all remember Maryam well. But more importantly, Maryam not only remembered each one of them, but she prayed for them by name. Many years ago, I took a friend, Abdal Razzaq Mukhtar, a Libyan who was living in Northern California, and his son Haytham to see Murabit al-Hajj. Even after many years had passed, Maryam never failed to ask each student from the West how “Abdar Razzaq and Haytham” were doing and then go on to recite a litany of names of other visitors who they might know and have news of their lives. Moreover, she sent many letters to those who visited Tuwamirat. The letters were usually accompanied by gifts from her. Students would receive a letter with some local perfume or incense or sometimes a key chain as a token of her love and remembrance of those people who had made such an arduous journey to visit her husband and his school. She even sent me some of her butter ghee that lasted for a few years in my house. She left an indelible mark on all of us fortunate and blessed enough to have spent even an hour with her. It was an hour neither she nor her visitor would ever forget.
*** *** ***
I first saw Maryam in one of the dreams I had in 1983 in the Emirates, a year before I actually met her. One day, I was sitting in the tent studying with Murabit al-Hajj, when I saw her in the background and realized she was the person in my dreams.
The last time I saw Maryam, her world had changed considerably in her lifetime, but there was something unchanging about her. Despite the fashionable colored milhafahs that the women of the clan began to wear, she clung to the old-fashioned ways of her ancestors, and wore the traditional blue-dyed nilah that left a ghostly shade of indigo on the skin of the women, as well as the men who wore turbans made of the same material. And regardless of the outward difficulties of her life, she remained one of the most happy and joyful people I have ever known.
Maryam had always hoped to make the pilgrimage but felt obliged to first take care of her responsibilities, to her family and the school that she felt were binding upon her. She was never in the limelight, but the blue image of hermilhafa could be seen in the background of meetings when dignitaries and visitors would come and pay their respects to Murabit al-Hajj, always in service to all. Once, when a group of Western students visited, one of the women asked Murabit al-Hajj for his prayers and he replied that they should also ask Maryam for her supplication as her prayers were ones that, insha’ Allah, God listened to and would answer. Although she was not famous like her husband, nor noted for any distinguished achievements, she was a luminary in her own right. Her son once told me, “She was one of the hidden ones, far more learned and accomplished than the people who knew her or lived with her realized.” I couldn’t agree more. In many ways, the Quranic verse about Maryam the mother of Jesus “and she was among the righteously pious ones” aptly suites our beloved Maryam bint Bwayba. When I told her brother, Khatry, she was like a mother to me, he replied, “She was a mother to all the believers.” No words could be more befitting.
Maryam Bint Bwayba, the beloved wife of the great scholar and teacher Murabit al-Hajj Ould Fahfu, and beloved selfless servant of the students of sacred knowledge at the mahdhara of Murabit al-Hajj, died after a brief but intense illness at approximately six in the evening on Sunday, the 15th of Rabi al-Thani, 1430 AH. In her honor, we are establishing the Maryam Bin Bwayba Scholarship Fund for Women, with all proceeds to be used for scholarships for qualified women in financial need attending Zaytuna’s educational programs. Donations should be sent to Zaytuna Institute, 2070 Allston Way, Suite 300, Berkeley, California, 94704, and the Memo line of checks should be marked as “Maryam Bint Bwayba Scholarship Fund.” For those who wish to send donations to the family of Murabit al-Hajj, please call Zaytuna at 510.549.3454.
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