I am a 4^th year female studying medicine. From this year onward, the teaching is primarily practical training which requires us to work in hospitals. My aim once I finish studying Insha Allah is to work with female patients only. When going to the hospitals now, I try to avoid working with male patients and interact with females only. However, this is not always possible. Could you please advise regarding the above.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

We appreciate your query to us. We understand you were motivated by your consciousness of Dīn and religious duties to seek guidance on Dīn.

Our duty as the deputies of Allāh and His Rasūl is to present Dīn to you as is. Surely, it is also what you expect from us. In our response, we only seek and wish well for your Dīn and eternity.

Allāh Ta’ālā states in the Holy Qurān:

وَقَرْنَ فِي بُيُوتِكُنَّ (سورة الأحزاب، رقم الاية 33)

And remain in your homes. (Quran 33: 33)

From this verse, it is understood that the temperament of Sharīah is that a female should confine herself to her home. In this age of shamelessness, the reason for women being in their homes is more understandable.

However, Sharīah takes into consideration circumstances and practical realities and difficulties. Accordingly, a woman may emerge from her house due to need and necessity as defined in Sharīah. If a woman has no one to maintain her and she has no means of income, she may leave her home to earn an income. This is based on the following maxim:

الضرورات تبيح المحظورات (الأشباه والنظائر)

Necessity relaxes prohibition (al-Ashbāh wan-Nadhāir)

Such a relaxation comes with strict conditions. The absence of the conditions will cancel the leniency and the prohibition will remain for example, a woman has a source of income or she is maintained by her father or husband etc.[1]

You state that you wish to pursue medicine so that you may treat only female patients. Indeed this is a virtuous act. However, one faces challenges to one’s Imān and chastity in a university or co-ed environment which contaminates one’s virtuous intentions.

In any case, you have already started medical studies and are currently in the 4^th year of studies. You state that in the near future, you are required to undergo practical training in hospitals. During this process, you may have to come in contact with male patients as well.

If you cannot secure any leniency in interacting with males, then do so only to the extent of necessity. Avoid all unnecessary contact with males. Keep the conversations limited to only what is required for your training. Make lots of Tawbah and Istighfār on a daily basis for being in such an environment where your Imān, values and character risk being contaminated.

And Allah Ta’āla Knows Best

Checked and Approved by,
Mufti Ebrahim Desai.

A couple has a certain amount of gold which is in the custody of the wife. Will she have to pay on her own or can her husband pay on her behalf?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful

As-salāmu ʿalaykum wa-raḥmatullāhi wa-barakātuh

Zakāt is liable on the owner of the gold. The owner is the person who bought it, was gifted it or inherited it.

Therefore, if the wife owns the gold, she is responsible to pay the Zakāt of the gold. However, the husband may pay its Zakāt on her behalf.[1]

And Allah Taʿālā Knows Best

Checked and Approved by
Mufti Ebrahim Desai

I neglect all good actions when I’m faced with difficulties in life. How should I improve in becoming a good Muslim?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

We are pleased to hear that you have made an intention of changing into a better Muslim. You state that you are unable to maintain consistency in offering your daily Salahs etc. Firstly, you should ask yourself why you are unable to maintain consistency in offering your daily Salahs or any other act of virtue. Good deeds are a form of light while sins are a form of darkness. When a person commits sins and is engaged in the disobedience of Allah, her heart becomes hard. When the heart becomes hard, it is unable to accept anything which is good. Hence, a person finds it difficult to perform virtuous acts. However, when a person makes Taubah and sincerely repents to Allah, her heart is purified and soft again. The Prophet Sallallahu Alaihi Wa Sallam has mentioned:

«إِنَّ العَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَتْ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ، فَإِذَا هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ سُقِلَ قَلْبُهُ، وَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُوَ قَلْبَهُ، وَهُوَ الرَّانُ الَّذِي ذَكَرَ اللَّهُ» (كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ) (القرآن 81: 14)

“When a person commits a sin, a black dot appears on his heart. When he seeks forgiveness and repents, his heart is then purified. If he returns to the sin (without repenting), more black dots appear encompassing the entire heart. This is the same rust regarding which Allah mentions (in the Quran). (By no means! but on their hearts is the rust of the (ill) which they do!)”

(Al-Quran: 81:14)[1]

Secondly, when a person lacks Iman and Yaqeen that every good and evil is from Allah, then such a person is quickly disappointed when she is afflicted with difficulties in life. A believer is always happy in every situation Allah keeps her. She is content with the decisions of Allah. She thinks to herself that Allah has protected me from a greater calamity by afflicting me with a smaller calamity. For example, when one incurs loss in her wealth, one should ponder over the matter and think to herself that Allah has protected her from a greater loss such as the loss of limbs.

One should acknowledge that in every calamity there is Khair for her. One should not be carried away by the whispers of Shaitan by becoming disappointed with the decree of Allah. One should thank Allah immensely for all the bounties He has bestowed upon her. One should thank Allah for all of her limbs which function properly. There are many people in the world who are disabled and in need of help. One should thank Allah that He did not place her in the same situation as them. All of these thoughts should bring one back to her conscious mind to abstain from disobeying Allah.

Here under are some points to consider and practice upon in becoming a successful Muslim:

Farāid:

Fulfill all those Ibādah which are obligatory:

a)     Perform the five daily Salāhs

b)    Fast in the month of Ramadan

c)     Perform Hajj (if it has become Wajib upon her)

d)    Give Zakāh (if it has become Wajib upon her)

Each one of these obligation should be fulfilled with due diligence.

Zikr:

Constantly engage in the zikr (remembrance) of Allah. Frequently remembering Allah will help you to abstain from sins. Allah mentions in the Quran regarding zikr:

وَلَذِكْرُ اللَّهِ أَكْبَرُ (القرآن :29: 45)

“And verily the remembrance of Allah is greater” (Al-Quran: 29:45)

Another Ayah states:

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا () وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا (القرآن :33: 41، 42)

“O you who believe, remember Allah more often. And exalt Him morning and evening.” (Al-Quran: 33: 41-42)

Allah says in another Ayah:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ وَمَنْ يَفْعَلْ ذَلِكَ فَأُولَئِكَ هُمُ الْخَاسِرُونَ

)القرآن :63: 9(

“O you who believe, let not your wealth and your children divert you from remembrance of Allah. And whosoever does that – then those are the losers.” (Al-Quran: 63: 9)

Recitation of the Holy Quran:

Recite some portion of the Quran daily. The Quran is the Kalām (speech of Allah). When a person speaks to her beloved, her soul feels enriched. When reciting the Quran, you are talking to Allah and you will feel spiritually enriched. Try and attend the Tafsīr classes of reliable Ulama. You should also read the English Tafsir of Maariful Quran written by Hazrat Mufti Muhammad Shafi Sahab (Rahmatullahi Alaih).

Rights of People:

Shariah has emphasized on the rights of other people. Always be sensitive to the next person’s feelings and emotions. You should try to help and assist others. If you cannot do that, then at least you should not harm anyone. It is very important to abstain from backbiting, slander and false accusation.

Once the people asked the Prophet Sallallahu Alaihi Wa Sallam:

قَالُوا يَا رَسُولَ اللَّهِ، أَيُّ الإِسْلاَمِ أَفْضَلُ؟ قَالَ: «مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ، وَيَدِهِ»

“Which type of Islam is the most virtuest?” He replied, “In which the Muslims are safe from his tongue and his hand.” [2]

In one Hadith, it has been mentioned that a person should love and wish for his Muslim brother what he loves and wishes for himself.

لاَ يُؤْمِنُ أَحَدُكُمْ، حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

“None of you can attain the level of Iman unless you love for your brother what you love for [3]yourself.”

Another Hadith mentiones:

إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً يَوْمَ القِيَامَةِ مَنْ تَرَكَهُ النَّاسُ اتِّقَاءَ شَرِّه

“The worst of people in the eyes of Allah on the Day of Judgment is he from whom others keep their distances in order to save themselves from his mischief.”[4]

Regarding backbiting, the Hadith considers it worse than committing adultery. Rasullullah Sallallahu Alaihi Wa Sallam has said:

إِيَّاكُمْ وَالْغَيْبَةَ؛ فَإِنَّ الْغَيْبَةَ أَشَدُّ مِنَ الزِّنَا» . قِيلَ: يا رسول الله! وكيف الْغَيْبَةُ أَشَدُّ مِنَ الزِّنَا؟ قَالَ: «الرَّجُلُ يَزْنِي فَيَتُوبُ، فَيَتُوبُ اللهُ عَلَيْهِ، وَإِنَّ صَاحِبَ الْغَيْبَةِ لا يُغْفَرُ لَهُ حَتَّى يَغْفِرَ لَهُ صَاحِبُهُ

“Abstain from backbiting. Verily backbiting is worse than committing adultery.” He was asked, “O Prophet of Allah, how is backbiting worse than committing adultery?” He replied, “A person fornicates and repents and Allah forgives him. And a person who backbites is not forgiven unless the person whom he backbited does not forgive him.” [5]

Love for Rasullullah Sallallahu Alaihi Wa Sallam:

The Prophet Sallallahu Alaihi Wa Sallam has said that a person can never be a true Muslim until the Prophet of Allah is more dear to him than anything in this world.

لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَلَدِهِ، وَوَالِدِهِ، وَالنَّاسِ أَجْمَعِينَ

“None of you can attain the level of Iman unless I am more dear to him than his son and his parents and all of mankind.” [6]

Obtain literature on the Seerah (biography) of Rasullullah Sallallahu Alaihi Wa Sallam and educate yourself with the great life of Rasullullah Sallallahu Alaihi Wa Sallam. Learn the Sunnāhs and try implementing them in your life. The best and the most convenient way of implementing the Sunnāhs in one’s life is to add at least one Sunnāh every day in one’s life. Some of the books on the Seerāh of Rasullullah Sallallahu Alaihi Wa Sallam are:

1. Tāreekh-e-Islam by Moulana Akbar Shah Najeeb Abadi (Urdu).
2. Tareekh-e-Millat by Mufti Zain-ul-abideen Sajjad Meerathi (Urdu).
3. The Sealed Nectar by Saifur Rahman Al-Mubarakpuri (English). This book is originally known as “Ar-Raheeq Al-Makhtoom” in Arabic.

Join the Company of the Pious:

In order to rectify oneself, join the company of the pious people. The company of such people will change a person’s behavior. The Hadith mentions:

الْجَلِيسُ الصَّالِحُ خَيْرٌ مِنَ الْوَحْدَةِ، وَالْوَحْدَةُ خَيْرٌ مِنْ جَلِيسِ السُّوءِ، أَلَا إِنَّ مَثَلَ جَلِيسِ الْخَيْرِ كَمَثَلِ الْعِطْرِ إِلَّا يُحْذِكَ يَعْبَقْ بِكَ مِنْ رِيحِهِ، أَلَا وَإِنَّ مَثَلَ جَلِيسِ السُّوءِ كَمَثَلِ الْكِيرِ إِلَّا يَحْرُقْكَ يَعْبَقْ بِكَ مِنْ رِيحِهِ…

“The company of the pious is better than solitude. And solitude is better than the company of the wicked. Verily the example of the company of the pious is like that of a musk from which fragrance emits. And verily the example of the company of the wicked is like the works of the bellows from which he either burns you or a bad smell emits…” [7]

Obtain literature on the life of our pious predecessors and try reading a portion of it daily. This will help in understanding how the lives of true friends of Allah were.

Education of Deen:

Learn all the important aspects and Faraid of Deen. Also try to rectify common mistakes that are usually made in Ibādah. For example, one should rectify the performance of her Salah and correct her Tajweed and the pronunciation in reciting the Quran.

Rasullullah Sallallahu Alaihi Wa Sallam has said:

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

“Acquiring knowledge is binding upon every Muslim.” [8]

And Allah Ta’āla Knows Best

Checked and Approved by,
Mufti Ebrahim Desai.

What you need:

• 2 cups semolina
• 1 cup plain flour
• 1 cup desiccated coconut
• 1 cup sugar (you can reduce the amount to 1/2 cup if you want it less sweet)
• 1 cup melted butter
• 1 cup milk
• 1 T spoon baking powder
• 1 T spoon cinnamon
• 500g date-paste cut into thin slices

Syrup:

• 2 cups Sugar
• 2 cups Water
• ¼ tsp Lemon juice
• 1 tsp Rose water

Here’s how:

Prepare the syrup, by adding all the ingredients together, bring to boil, cook on low heat until thick. Remove from heat and set aside to cool.

1. Mix all the liquid ingredients together and add to the dry ingredients.
2. Spread half the batter into a buttered baking pan.
3. Arrange date paste slices on top carefully, then add the remaining basbousa mix and spread.
4. Bake in a preheated oven, 200°C degrees until golden in colour.
5. Pour the syrup on top of the hot basbousa then bake for another 5 minutes.

Cool completely before serving.

Is it fardh and obligatory for a pregnant woman to fast in the month of Ramadhan?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

A woman in the state of pregnancy is excused from fasting in the month of Ramadhaan if she fears harm on herself or her unborn child. She may then make Qadha of the missed fasts later.[1]

And Allah Ta’āla Knows Best                                       

Checked and Approved by,
Mufti Ebrahim Desai.

If a man irrevocably divorces his wife once but takes her back without a new marriage contract then is his marriage valid ? If he subsequently after the 1st irrevocable divorce divorces her revocably(after 6 months) then is his 2nd pronouncement of divorce ineffective as they are not legally married due the no new contract after the 1st irrevocable divorce ?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

If a man gives his wife one irrevocable divorce (Talaaq-e-Ba’in), then the marriage between the husband and wife has terminated. They cannot live together as husband and wife until they remarry through the mutual consent of one another. It is not permissible for the husband to merely take back his wife without remarrying her.

However, if a man has given his wife a revocable divorce after an irrevocable divorce, it will be valid as long as she is in her Iddah. If the revocable divorce was given after the expiry of her Iddah (waiting period), then it will not be valid. The Iddah of a pregnant woman is until she gives birth. The Iddah of a non-pregnant woman is three menses.[1]

And Allah Ta’āla Knows Best

Checked and Approved by,
Mufti Ebrahim Desai.

1. Reciting the Ayahs of Sajdah in Salah
2. Reciting the Ayahs of Sajdah out of Salah
3. Hearing the Ayahs of Sajdah from another person.

The procedure of performing Sajdah Tilaawah in Salah is to recite the Takbir and perform a single Sajdah upon the completion of the Ayah of Sajdah. When one has completed the Sajdah, recite the Takbir and go back to the standing position and continue the recitation

The procedure of performing Sajdah Tilaawah out of Salah is:

1. Make niyyah that one is performing Sajdah Tilaawah
2. Recite the Takbir and commence the Sajdah from a standing position without raising the hands.
3. Perform a single Sajdah
4. While in Sajdah, recite the Tasbeehaat – سبحان ربي الاعلي
5. Upon the completion of the Sajdah, raise the head from Sajdah while saying the Takbir.
6. There is no Salam after the completion of Sajdah Tilaawah

Furthermore, the same pre-requisites which apply to Salah will also apply to Sajdah Tilaawah such as having wudhu etc. except Takbir as this is Sunnah in Sajdah Tilaawah. Also, whatever nullifies the Salah will also nullify Sajdah Tilaawah. [1] For example, the breaking of wudhu, talking in Salah, laughing in Salah, etc.[2]

And Allah Ta’āla Knows Best

Checked and Approved by,
Mufti Ebrahim Desai.

never judge a person Majlis Bayan 30-5-13

Can you please provide us with some guidelines regarding the national anthem being sung by our school during its various functions?

Is it permissible, standing up for it, placing hands on chest etc..?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The National Anthem: Background

A national anthem (also national hymn, song etc.) is generally a patriotic musical composition that evokes and eulogizes the history, traditions and struggles of its people, recognized either by a nation’s government as the official national song, or by convention through use by the people.[1]

The national anthem of South Africa, Nkosi Sekelel’ iAfrika was composed in 1897 by Enoch Sontonga, a Methodist school teacher. It was originally sung as a church hymn but later became an act of political defiance against the apartheid Government. Die Stem van Suid-Afrika/The Call of South Africa was written by C.J. Langenhoven in 1918. “Die Stem” was the co-national anthem with God Save the King/Queen from 1936 to 1957, when it became the sole national anthem until 1994. The South African Government under Nelson Mandela adopted both songs as national anthems from 1994 until they were merged in 1997 to form the current anthem.

The lyrics of the anthem employ the five most populous of South Africa’s eleven official languages – isiXhosa (first stanza, first two lines), isiZulu (first stanza, last two lines), seSotho (second stanza), Afrikaans (third stanza) and English (final stanza).

The National Anthem: What does it mean?

The national anthem could mean different things for different people. For some, it could be an expression of being a proud citizen having the choice to do whatever he believes in, for others it could mean celebrating unity in diversity and for others it could mean celebrating the success of the liberation struggle. Generally, the underlying spirit and motive of the national anthem is to spur nationalism and patriotism. This is also understood from the rulings of the courts in the USA when a school wanted to make singing the national anthem compulsory. The court ruled against it and stated that the school cannot impose patriotism on the students. Children should be left free to inculcate and develop their own minds and feelings. The courts in South Africa have not yet ruled on the issue. Since the general purpose of the national anthem is an expression of patriotism, we wish to highlight that angle in our Fatwaa.

Recognition of Diversity and Patriotism in Shariah

Moderation is the hallmark of Islam. Any deviation towards negligence or extremism is condemned.

Shariah gives recognition to every natural angle and dimension of human beings, from the male gender to the female gender, from blood relations to milk relations, from families to tribes and from nations to trans-nations.

Consider the following verses:

يا أيا الناس انا خلقناكم من ذكر و أنثي

Translation: “Oh People! Indeed we have created you from male and female” (Surah Hujurat, 13)

وجعلناكم شعوبا و قبائل

Translation: “And we have created you as Nations and Tribes” (Ibid)

ياأيها الذين آمنوا لا يسخر قوم من قوم

Translation: “Oh you who believe! One nation should not look down upon another nation” (Surah Hujuraat, 11)

Shariah also appreciates the diverse values and practices emanating through gender, family, cultural, ethnic and national differences and accordingly have laws governing such issues.

The divine reason given for the categorization of human beings as tribes, families and nations in mutual recognition and respect for each other. After explaining the basics of human beings, Allah (Subahanahu Wa Ta’ala) says:

لتعارفوا

Translation: “So that you may recognize each other” (Surah Hujuraat, 13)

Patriotism

It is natural for a human being that is born and brought up in a particular tribe or country to love his tribe and country. This is also appreciated and recognized in Shariah. Hazrath Bilal (Radhiyallahu Anhu) migrated to Madeenah Munawwarah and he fell sick. He began thinking of valleys, trees, and water wells of his native land, Makkah Mukarramah and expressed his wish in poetic form. Consider the following Hadeeth:

حدثنا قتيبة عن مالك عن هشام بن عروة عن أبيه عن عائشة أنها قالت لما قدم رسول الله صلى الله عليه وسلم المدينة وعك أبو بكر وبلال رضي الله عنهما قالت فدخلت عليهما

وكان بلال إذا أقلعت عنه يقول

ألا ليت شعري هل أبيتن ليلة     بواد وحولي إذخر وجليل

وهل أردن يوما مياه مجنة     وهل تبدون لي شامة وطفيل

Translation: Aisha (Radhiyallahu Anha) says that Rasullullah (Sallallahu Alayhi Wa Sallam) came to Madeenah and Abu Bakr and Bilal (Radhiyallahu Anhuma) did not agree with the climate of Madeenah. She further states: “Whenever the fever would subside from Bilal, he would say: “If only I could spend one night in a valley with Izkhir and Jaleel around me and how I wish for a day when I would drink the water of Mijannah and How I wish Shamah and Tufail would appear before me.” (Saheeh al-Bukhair, Hadeeth # 5330)

The books of Hadeeth have dedicated chapters on the recognition of the various tribes, for example the Quraish:

 قال رسول الله صلى الله عليه وسلم : الناس تبع لقريش في الخير والشر

Rasullullah (Sallallahu Alayhi Wa Sallam) said: “Mankind are followers of the Quraish in good and bad” (Musannaf, Hadeeth # 4755)

Rasullullah (Sallallahu Alayhi Wa Sallam) also mentioned the other tribes.

قريش و الأنصار و جهينة و مزينة و أسلم و غفار , أشجع موالي، ليس لهم مولي دون الله و رسوله

Rasullullah (Sallallahu Alayhi Wa Sallam) said: “The Quraish, Ansaar, Juhainah, Muzainah, Aslam, Ghifaar and Ashja are masters, they do not have any master except Allah and His messenger” (Bukhari, Hadeeth # 3512)

The recognition given to the various tribes induces a sense of honour and pride in its members.

Overarching Principle

Whilst there is general recognition of diversity in ethnicity and nationality, if there is a good quality or moral that enhances the value of the tribe or nation, that is also recognized and praiseworthy.

حدثنا ابن أبي عمر حدثنا سفيان بن عيينة عن أبي الزناد عن الأعرج عن أبي هريرة ح وعن ابن طاوس عن أبيه عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم خير نساء ركبن الإبل قال أحدهما صالح نساء قريش وقال الآخر نساء قريش أحناه على يتيم في صغره وأرعاه على زوج في ذات يده

Translation: Rasullullah (Sallallahu Alayhi Wa Sallam) said “The best women are those who ride camels, one of the narrators said “The pious Quraishi women and the other narrator said “The women of the Quraish, the most kind to an orphan in infancy and most considerate to her husband’s wealth and possessions.” (Saheeh Muslim, Hadeeth #2527)

Conversely, if there is anything un- Islamic, for example oppression based on patriotism, that will be condemned.

و عن بنت واثلة ابن الأسقع أنها سمعت أباها يقول : قلت: يا رسول الله: ما العصبية؟ قال: أن تعين قومك علي الظلم

“Hadhrat Wathila Bin Asqa asked Rasullullah (Sallallahu Alayhi Wa Sallam): What is Asabiyyah?  He replied: To assist your nation/people upon oppression.”  (Abu Dawood, Hadeeth # 5119)

Rasullullah (Sallallahu Alayhi Wa Sallam) said:

عَنْ جُبَيْرِ بْنِ مُطْعِمٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : ( لَيْسَ مِنَّا مَنْ دَعَا إِلَى عَصَبِيَّةٍ وَلَيْسَ مِنَّا مَنْ قَاتَلَ عَلَى عَصَبِيَّةٍ وَلَيْسَ مِنَّا مَنْ مَاتَ عَلَى عَصَبِيَّةٍ

“He who invites towards Patriotism, fights because of Patriotism and dies upon Patriotism is not from amongst us” (Abu Dawood, Hadeeth # 5121)

Hadhrat Moulana Khalil Ahmed Saharanpuri (Rahmatullahi Alayhi) states under the commentary of this Hadeeth that “The meaning of dying on Asabiyyah is that Asabiyyah becomes entrenched in the heart of the person and one becomes desirous of Asabiyyah even though he did not invite anyone nor did he kill anyone.” [2]

Patriotism has a tendency of evoking deep emotions in a person which could overshadow the correct and proper thinking of an individual. Such a person is robbed with his moderation, justice and fairness.

Consider the following thought provoking incident of patriotism that took place at the time of Rasullullah (Sallallahu Alayhi Wa Sallam) and Rasullullah (Sallallahu Alayhi Wa Sallam)’s response to such patriotism.

اخبرنا ابن جريج قال : أخبرني عمرو بن دينار أنه سمع جابرا يقول: غزونا مع النبي و قد ثاب معه ناس من المهاجرين حتي كثروا ، و كان من المهاجرين رجل لعاب فكسع أنصاريا، فغضب الأنصاري  غضبا شديدا، حتي تداعوا، و قال الأنصاري: يا للأنصار و قال المهاجري: يا للمهاجرين، فخرج النبي فقال: ما بال دعوي أهل الجالية؟ ثم قال: ما شأنهم، فأخبر بكسعة المهاجري الأنصاري، فقال النبي: دعواها فانها خبيثة

Hadhrat Amr Bin Deenar narrates that he heard Jabir saying: “We went out in battle with Nabi (Sallallahu Alayhi Wa Sallam) and a group of Muhajireen also joined until they increased, and there was a very playful/jovial man from the Muhajireen and he hit an Ansari on the back, the Ansari became very angry until they both rallied for support. The Ansari said: Oh Ansar! Help me. And the Muhajir said: “Oh Muhajireen! Help me. Nabi (Sallallahu Alayhi Wa Sallam) emerged and enquired: What is the condition of the claim of the people of Jahiliyyah? Then he said: “What is their matter? Then he was informed of the Muhajir’s hitting of the Ansari. Then Nabi (Sallallahu Alayhi Wa Sallam) said: leave that for verily it is filthy”. (Bukhari, Hadeeth # 3519)

Shariah Analysis of singing the National Anthem

The National Anthem is generally sung at official government platforms and national events. It is generally observed that the nationalistic and patriotic sentiments and emotions of the participants of such events are stirred up and ignited. The feelings of National Pride, Patriotism and National Loyalty are instilled and entrenched in the hearts of the participants of such events. This is clearly understood from the emotional reactions of the citizens and supporters of one’s national team.

The concept of Patriotism is highly debated. Patriotism is a nationalistic feeling of pride that manifests itself in small and big ways. Some say it is a civic virtue while others believe it is a dangerous way of thinking. There are some positives in Patriotism like unity and obedience. People of a country tend to be united on nationalistic issues and also tend to obey their government. Others believe that Patriotism is bad and has many negative consequences such as inculcating a conformist attitude to the Government of the time. This leads to complacency against the evils emanating from the Government. Extreme Patriotism leads to a sense of superiority of one’s nation and creates a sense of inferiority for others.

According to Shariah, the good of anything is good and the bad of anything is bad. The ruling of the national anthem could be analogous to poetry. Poetry itself is not prohibited. The good of poetry is good and the bad of poetry is bad. Consider the following Hadeeth:

Rasullullah (Sallallahu Alayhi Wa Sallam) said:

الشعر بمنزلة الكلام فحسنه كحسن الكلام و قبيحه كقبيح الكلام

Translation: Rasullullah (Sallallahu ALayhi Wa Sallam) said “Poetry is like speech. The good poetry is like good speech and the evil poetry is like evil speech” (Tabrani)

However, excessive poetry has a potential of many negative effects and therefore we are warned against such dangers of excessive poetry. Rasullullah (Sallallahu Alayhi Wa Sallam) said:

و عن ابي الزعزاء قال: قال عبد الله يعني ابن مسعود: لأن يمتلئ جوف الرجل قيحا، خير له من أن يمتلئ شعرا

Translation: It is narrated from Hadhrat Abdullah Bin Mas’ood that “It is better that the mouth of a person be filled with pus than being filled with poetry” (Tabrani)

وَجْهَهُ عِنْدِي أَنْ يَمْتَلِئَ قَلْبُهُ مِنَ الشِّعْرِ حَتَّى يَغْلِبَ عَلَيْهِ فَيَشْغَلَهُ عَنِ الْقُرْآنِ وَعَنْ ذِكْرِ اللَّهِ فَيَكُونُ الْغَالِبُ عَلَيْهِ فَأَمَّا إِذَا كَانَ الْقُرْآنُ وَالْعِلْمُ الْغَالِبَيْنِ عَلَيْهِ فَلَيْسَ جَوْفُهُ مُمْتَلِئًا مِنَ الشِّعْرِ (فتح البارى، ج 10، ص 549، دار المعرفة – بيروت)

The Muhadditheen have mentioned that the reprehensibility for poetry in the above Hadeeth occurs when poetry overpowers one and makes one negligent of reciting the Qur’an and making the Zikr of Allah.

While we acknowledge that the national anthem represents some broad Islamically accepted principles, etc, it also has a potential of un-Islamic factors in it for example:

1) Inducing a conformist attitude. There are many un-Islamic values and practices in a nation. It is incorrect for a Muslim to agree and conform to such values.

2) Inducing Superiority and the feeling of inferiority of others. This too is un-Islamic. Rasullullah (Sallallahu Alayhi Wa Sallam) said:

يا أيها الناس ألا ‏ ‏إن ربكم واحد وإن أباكم واحد ألا لا فضل لعربي على أعجمي ولا ‏ ‏لعجمي على عربي

Translation: Rasullullah (Sallallahu Alayhi Wa Sallam) said “Oh People! Indeed your Rabb is one and your father is one. Behold! There is no virtue for an Arab over a non-Arab and for a non-Arab over an Arab” (Musnad Ahmad, Hadeeth # 22391)

The un-Islamic conduct of national superiority is evident from citizens of first class countries.

3) There are a host of other negative consequences of patriotism like xenophobia, jingoism, warfare, etc.

The purpose of introducing singing the national anthem at Islamic schools is to induce patriotism in the students and make them feel proudly South African. While we appreciate being South African citizens due to enjoying many human and religious values in our beautiful country and maintain a co-operative relationship with our Government and citizens, we have to guard and protect our Islamic ethos from being overshadowed by anything else. We therefore advise against introducing the singing of the national anthem at Islamic schools.

As an Ummah, we transcend cultural, geographical and national boundaries and bind ourselves universally with the value and reverence of the Kalimah.

And Allah Ta’āla Knows Best                                       

Mufti Ebrahim Desai.

I need to know if supporting any sports teams or clubs is allowed in Islam? And by supporting, I mean like being a diehard fan.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In today’s society, following professional sports and supporting a team has become an obsession and craze. For the vast majority of people, it has become a vital element of life.

In terms of Sharīah, there are many evils associated with following professional sports. The harms are exemplified to a greater degree when one passionately supports a particular team.  Some of the evils are listed below:

• Love for one’s team: The love for one’s team becomes entrenched in the heart. This is totally against the temperament of Sharīah. The heart is created by Allāh to entertain only the love of Allāh and His Rasūl Sallallāhu Alaihi Wa Sallam. The enrooted love for one’s team deprives him from attaining the recognition and love of Allāh. The love of Qurān and everything associated with Dīn also leaves the heart.

• Mad obsession and distraction: The love for one’s team blinds the diehard fan and supporter from everything else besides sports. Rasūlullāh Sallallāhu Alaihi Wa Sallam has stated:

حُبُّكَ الشَّيْءَ يُعْمِي وَيُصِمُّ  (سنن ابى داود، بَابٌ فِي الْهَوَى)

The love of something blinds and deafens the lover. (Sunan Abī Dāwūd)

This is extremely detrimental and destructive to one’s Dīn. Many a times, the love of one’s team takes him away from performing Salāh and going to the Masjid, especially when one is engrossed in watching a live match.

• Love for players: When one supports a team, the players become his idols and heroes. He tries to imitate their lifestyle and yearns to be like them. Many a times, these players are Kuffār (disbelievers) and Fussāq (shameless sinners) involved in alcohol, drugs, and women. Imagine the effect on a person whose role-models are sinking in the disobedience of Allāh! A Muslim is one who follows the beautiful teachings of Rasūlullāh Sallallāhu Alaihi Wa Sallam and not a player whose actions invite the wrath of Allāh.

• Nationalism: Fans develop a deep love for their national team. As a result, the fans are affected by patriotism. A type of hatred and spite is created for people of other nationalities. The media creates a patriotic atmosphere and induces malice between nations.[1] This type of attitude is totally against Sharīah.

• Music: The love for one’s team drives him to watch his team perform. During the game, loud music is played in support of the national team. Music is poison for the heart. It penetrates the heart and causes hypocrisy to form within.

• Waste of time: One’s valuable and precious time is wasted in following the stats of one’s team and watching one’s team perform. Life is bestowed by Allāh Ta’ālā to utilize in recognizing and obeying Allāh Ta’ālā. There is neither worldly benefit nor religious benefit in supporting a team.

Hence, due to the above-mentioned reasons, it is not allowed for one to support a professional team.

In conclusion, a Muslim is one who develops the love of Allāh within his heart. His living and dying is only for Allāh. He does not waste his time and life in insignificant pursuits such as following professional sports and supporting a team.

And Allah Ta’āla Knows Best

Checked and Approved by,
Mufti Ebrahim Desai.