The Midland Islamic Orphanage Project- 50 pax Insha Allah

Dear friends and family ,

Assalaam aleikum, The message below is from sister Delia who introduced me to the orphanage masha’Allah.

She’s reaching out to You as well as per the proposition below.

After a brief discussion with the Imam at Masjid Musa, it was decided that a close knit group of 50 people would push the orphanage project to the next level.  From these fifty people a leadership committee will be established . We shall then be able to set an overall vision for the orphanage and plan each phase.

http://www.facebook.com/album.php?aid=101961&id=505519232&l=96e0a4752f

At the moment, Alhumdulilah a lot more attention and donations are flowing into the project. It is at this point that we must be most cautious. The reason many of our fellow muslims have become disenchanted with our organizations, is the failure to account for resources.  I strongly urge that transparency and accountability be at the core of each and every aspect of this endeavor. Accountability not only to each other, the larger community, but most important of all, to  Allah.

We need to streamline the donation channels to avoid misuse of resources , a vice that plagues our muslim organizations.

If you believe you have it in you to dedicate one or two days a month to this project, please add your name to this list. Those of you who are not physically in Uganda, as long as you are dedicated, you are free to participate.

1. Jameel Mpaji

2. Adam Maulid

3. Zuhra Mulumba

4. Abbas Senegali

5. Musa  Kabuye

6. Delia Dean

7.Halima Naluwoza

8. Musa Senyonga

9.Sheikh Hamid Nsubuga

10. Eliza Atuhaire

11. Linda Sekaziga

12. Shamim Nakimuli

zuhra mulu

zuh21@yahoo.com

The only solution for Libya now is dialogue

Salaams

Force from the populace and killing demonstrators is wastage of time and will destroy the whole of Libya-civil war. Even if Ghadaf perishes today, Libya won’t stabilize unless they resort to dialogue.

Let people learn to solve problems without injuring one another. As much as Gadif used disproportionate force, but was provoked by sadistic demonstrators.

Gadaf has been betrayed by his fellow Africans and so called friends whom he has always been available to help in their hand times, by not being available for him at this difficulty time when he needs any honest tool to rescue his country from the disorder that surrounds him now, It will be deception of the day if none of the above category failed to join him now. This could be an advice to leave power or how to deal with aggressive demonstrators for the betterment of Libya.

Let Africans and his friends who have the capacity, recommend African union to go and mediate between Ghadaf and protestors instead of just looking on and blaming .This is a test for African union.

Ghadif has worked hard for his country and Africa. He has preached unity in diversity with his vision of co-existence among Africans and interfaith dialogues.

We should not allow his experience of over fourty years to just evaporate .Libya and Africa still needs Gadif.

My brothers and sisters, a friend indeed is a fried. Let us not be animated by the current waves of changes. We need to be guided by reflecting in the past now in order to plan for the future.Who will be accountable to all those dying if the figures are not inflated by the media? Honest in analyzing these issues is very crucial. the worst enemy of humanity in the world today is the media.

 

Let us all pray for the Arab world. We can’t deny the special attachment we have with them. God knows best.

Issa

0712802048

Ruling on the adhaan (call to prayer)

Ruling on the adhaan (call to prayer)

Q: Is the giving of the azan a necesssity?we college students do not have a mosque near our dorm and so pray in a mussala،now do we have to give the azan b4 the prayer،we do hear the sound coming from distant mosques.

A: Praise be to Allaah.

Firstly:
Adhaan in Arabic means proclaiming or announcing. Allaah says (interpretation of the meaning):
“And proclaim [adhdhin] to mankind the Hajj (pilgrimage)” [al-Hajj 22:27].
{وَأَذِّن فِي النَّاسِ بِالْحَجِّ}, Transliteration: Wa ‘Adhdhin Fī An-Nāsi Bil-Ĥajji

In sharee’ah terminology it means: worshipping Allaah by announcing the time of the obligatory prayer, using phrases that have been narrated from the Prophet (peace and blessings of Allaah be upon him), in a specific manner.

Secondly:
The fuqaha’ are agreed that the adhaan is one of the unique features and manifest symbols of Islam, but they differ as to the rulings on it. Some say that it is fard kifaayah (a communal obligation); this is the view of Imam Ahmad and was the view favoured by Shaykh al-Islam Ibn Taymiyah; among contemporary scholars it is the view of Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

And some said that it is Sunnah mu’akkadah.

The correct view is that it is fard kifaayah; if someone who is competent does it, the rest are absolved of sin.

The evidence for that comes from the Sunnah.

It was narrated that Maalik ibn al-Huwayrith said: we came to the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were young men close in age, and we stayed with him for twenty days. The Messenger of Allaah (peace and blessings of Allaah be upon him) was merciful and kind; he thought that we were missing our families so he asked us about our families whom we had left behind, then he said, «Go back to your families, and stay with them; teach them and instruct them. When the time for prayer comes, let one of you give the call to prayer and let the oldest of you lead you in prayer» [Narrated by al-Bukhaari, 602; Muslim, 674].

According to a report narrated by al-Bukhaari, 604: «When you both go out, give the call to prayer (adhaan), then the call immediately before the prayer (iqaamah), then let the older of you lead you in prayer».

According to a report narrated by al-Tirmidhi (205) and al-Nasaa’i (634): It was narrated that Maalik ibn al-Huwayrith said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) with a cousin of mine, and he said, «When you travel, give the call to prayer (adhaan), then the call immediately before the prayer (iqaamah), then let the older of you lead you in prayer» [Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1/230].

This hadeeth indicates that the adhaan is a communal obligation, because the Prophet (peace and blessings of Allaah be upon him) enjoined that only one person should give the call to prayer for a group; he did not tell the whole group to give the call to prayer (See Tawdeeh al-Ahkaam, 1/424).

Al-Nawawi said:
“This indicates that giving the call to prayer and praying in congregation are prescribed for travelers. It also shows that it is encouraged always to give the call to prayer, whether one is travelling or not” (Sharh Muslim, 5/175).

The scholars of the Standing Committee said:
“The adhaan is fard kifaayah (a communal obligation) in a town, and the same applies to the iqaamah. If a person starts to pray without the adhaan or iqaamah, whether out of forgetfulness or ignorance, or for some other reason, the prayer is still valid” (Fataawa al-Lajnah al-Daa’imah, 6/54).

Shaykh Ibn ‘Uthaymeen said:
“The evidence for them – i.e., the adhaan and iqaamah – being obligatory is the command of the Prophet (peace and blessings of Allaah be upon him) in a number of ahaadeeth, and the fact that he always did that whether he was travelling or not, and because the time of prayer cannot usually be known without it, and because it serves a purpose and because it is one of the manifest symbols of Islam” (Al-Sharh al-Mumti’, 2/38).

Based on the fact that the adhaan is fard kifaayah, if the adhaan is given in a town and the people can hear it, then the communal obligation has been discharged and there is no need to give the adhaan for every congregation. But it is better and preferable to give the adhaan even if a person is praying alone.

The Standing Committee was asked:
Is it obligatory to give the adhaan over loudspeakers in every mosque in every neighbourhood, knowing that the adhaan from one mosque can be heard by all the Muslims? Or is the adhaan from one mosque sufficient for all the mosques of the neighbourhood?

The answer was: “The adhaan is fard kifaayah, so if a muezzin gives the adhaan in one neighbourhood and all the residents can hear it, that is sufficient. But it is prescribed for the people of each mosque to give the adhaan because of the general meaning of the evidence”.

Based on this, it is preferable for you to give the adhaan, although that is not obligatory for you.

And Allaah knows best.

Musa Mukwaya

THE IMPORTANCE OF THE FAJIR PLAYER (morning prayer)

Muslims should know the great status of fajr in the sight of Allah. Allah (SWT) says (interpretation of the meaning) “Establish regular prayers at the sun’s decline till the darkness of the night, and the recital of the Qur’an in the fajr prayer, for the recital of the fajr is witnessed” (Al-Israa 17:78) In addition, the Prophet (PBUH) said: “Whoever prays the fajr prayer in congregation, it is as if he (or she) had prayed the whole night long.” [Muslim & Tirmidhi]. Now, to show the seriousness of missing this prayer, we present the Hadeeth of the Prophet (PBUH) “The most burdensome prayers for the hypocrites are ishaa and fajr, but if they only knew what they contain, they would come even if they had to crawl.” [Ahmad]
The practical aspect of dealing with the problem includes a number of steps which we can take in order to get used to praying fajr regularly in congregation:

• Having a sincere intention and being determined, when going to sleep, that you will get up for fajr
• Remembering Allaah as soon as you wake up. Allah’s Apostle (PBUH) said, “During your sleep, Satan knots three knots at the back of the head of each of you, and he breathes the following words at each knot, ‘The night is long, so keep on sleeping.’ If that person wakes up and remembers Allah, then one knot is undone. When he (or she) performs ablution (wudu) the second knot is undone. And when he (she) prays, all the knots are undone, and he (she) gets up in the morning lively and in a good mood, otherwise he (she) gets up dull and gloomy.” [Bukhary]
• Sleeping early. According to an authentic Hadeeth, the Prophet (PBUH) used to dislike sleeping before ishaa and talking after it. The kind of talk that is discouraged in this case, as the commentators explain, is that in which there is no clear benefit. However, if it is for good reason, such as studying, speaking to a guest, or spending time with one’s family, then there is nothing wrong with it. This has no connection with the reasons for which many people stay up late nowadays, to do wrong and commit sins.
• Family members should encourage one another, and likewise roommates sharing the same apartment.
• If you know a friend who normally wakes up on time, ask him or her to give you a call at prayer time. I have been using this technique on and off for quite some time now, and have found it to be extremely effective.
• If you find that you switch off the alarm clock then go back to sleep, you might want to place it a few feet from your bed. This way you will actually have to get up and walk to the clock in order to turn it off.
• Try using an alarm clock with the snooze feature.
• Avoid eating too much before going to bed. Overeating makes you fall into a deep, heavy sleep.
• Finally, true devotion to Allah is the best thing to motivate a person to get up for prayer, because Allah alone controls all means of help. I ask Allah Almighty to facilitate this prayer for us, and to guide us to what pleases Him.

Reference: Parts of this article are from Problems and Solutions by Sh. Muhammad Al-Munajjid. The book in its entirety, in both Arabic and English, can be found at www.islam-qa.com.

Musa Mukwaya

mukwayamusa@hotmail.com

‘When Obote II was overthrown by Okello, UMSC leadership was also toppled’,Sheikh Ahmad Mukasa

In our continuing series about Muslim wrangles today, we speak to Sheikh Ahmad Mukasa, a renowned Muslim cleric. Mukasa is the man who clashed with the Late Shiekh Saad Luwemba at Kololo airstrip. Hamza Kyeyune spoke to him about his experience on Muslim wrangles.

Hamza: You have been a household name in Muslim leadership can you tell us about yourself?

Sheikh Ahmad Mukasa: I was born in 1934 to Hajj Adam Kasule at Kirugaruga Kakiri-in Busiro North. My grand father Hajj Silman Kalungi stayed in Kawempe and used to make soap for Nooh Mbongo but I am not sure how he did it. I Went to Kisekke and sons Primary School but because it was pure Christina i changed to Mende Kalema memorial School. In 1950, I stopped secular classes in P.6, and went to Katuumu to concentrate on Islamic studies where I graduated as a sheikh. I was taught by Sheikh Islam Ali Kulumba (RIP), Muhamoud Shuaib Katende (RIP) and Sheriff Ahmad Hadaad (former Imaam Nakasero mosque) among others.

Hamza: Do you have a family?

Sheikh Ahmad Mukasa: Am blessed with fifty children (50), most of them are grown and well educated. You said you studied at IUIU, do you know Dr. Umar Kasule? He is my son, he has a PhD, six of my children have master’s degrees, and others have different qualifications.

Hamza: After Katuumu did you also go to Arab countries for further studies like most of the other renowned sheikhs?

Sheikh Ahmad Mukasa: No, in 1960 when I graduated as a sheikh, I taught in several schools including Mende Kalema, Kiroro Primary, Kayunga SS, Kibuli SS. I taught people like Amb. Prof. Badru Kateregga, and I then served as the Imam Kibuli mosque

for over 8yrs. During the fracas between the National Association of the Advancement of Muslims [NAAM] and – Uganda Muslim Supreme Council [UMSC], I was the County sheikh Kibuli, Teacher Kibuli SS, and Imam Kibuli Mosque.

HAMZA: Were you staying in Kibuli then?

Sheikh Ahmad Mukasa: No, I was staying here in Mende, I used to ride my bicycle from Mende to Kibuli to exercise my duties as Imam.

HAMZA: When did you leave Kibuli for Old Kampala? Who did you work with at UMSC?

Sheikh Ahmad Mukasa: I went to Old Kampala when the UMSC was formed in 1972. I have since worked with all seating Muftis at Old Kampala, apart from Mubajje. I Worked with Abdaraaq Matovu as secretary for Religious affairs. Sheikh Silam Matovu replaced him when he resigned, I also worked with him. When Silman resigned, there was power vacuum, I and Ahmad Mufanjala took care of Supreme council. I was secretary for religious affairs and Mufanjara chairman. When Qassim Mulumba came to take over as Mufti, he found me as the highest ranking official because Mufanjala had exiled himself to Nairobi, during the 79 war, he was involved in politics. I also worked with Mulumba. Mulumba was later replaced by Kamulegeya, I worked with Kamulegeya as well. Kamulegeya was replaced by Kakooza whom I worked with as well, then Luwemba and me again took over, then Mubajje.

Sheikh Ahmed Mukasa, was at UMSC when Sheikh Kassim Mulumba, the former Mufti formed a parallel leadership at Rubaga. He spoke to Hamza Kyeyune and recounts what exactly happened. HAMZA: Why did Sheikh Kassim Mulumba, make a U turn shortly after resigning as Mufti?

SHEIKH MUKASA: His advisers opposed to Sheikh Obeid Kamulegeya advised him to cancel the resignation arguing that if he didn’t return Kamulegeya would assume the position of Mufti. Mulumba was under pressure from all sides to withdraw his resignation.

HAMZA: In the middle of that confusion, what was Mulumba supposed to do?

SHEIKH MUKASA: When he went back to UMSC to tell them he had made up his mind, they told him they had

already acknowledged his resignation and had already installed Kamulegeya to take up his position. In fact, they were organizing his farewell party.

HAMZA: He must have been disappointed. Where did he go then?

SHEIKH MUKASA: Following the advice of his supporters, when he left Old Kampala, he reclaimed his position as Mufti and set up his headquarter at Masjid Noor, on William Street. Kamulegeya informed police that Mulumba was illegally taking over the UMSC mosque at William Street to use it as his base yet he had resigned as Mufti.

He showed police Mulumba’s resignation letter and asked them to immediately evict him from office. As a result Police invaded William Street to evict Mulumba.

HAMZA: Did Mulumba resist eviction?

SHEIKH MUKASA: Of course he did. It was real war between Mulumba supporters and the police force. A group of women diehards of Mulumba disarmed one policeman, tied him with ropes and thoroughly beat him up. At the end of the war, Mulumba was overpowered by the police and forced out of the mosque. He set up camp at Rubaga road where he later constructed a mosque, and continued challenging Kamulegeya at Old Kampala. Disarming a Policeman and beating him up led to arrest of several supporters of Mulumba.

HAMZA: How did this situation calm down?

SHEIKH MUKASA: It went on for sometime. Kamulegeya traversed the country with photocopies of Mulumba’s resignation letters, showing Muslims how Mulumba had become a hypocrite; he had resigned but continues

to masquerade as a Mufti. Mulumba followed Kamulegeya clearing his name that he was serving interests of Muslims who had forced him to continue serving as Mufti. The rivalry went on until when Tito Okello Lutwa took over. Kamulegeya fled from Old Kampala and Mulumba regained his office as Mufti again

When Obote II was overthrown by General Tito Okello Lutwa, the UMSC leadership was not spared. Ahmed Mukasa, the former Mufti who was secretary Religious Affairs recounts the events.

HAMZA: How did Sheikh Kassim Mulumba, manage to regain his office as Mufti?

SHEIKH MUKASA: The personal friendships between Sheikh Mulumba and Paul Muwanga, then Sheikh Obeid

Kamulegeya and President Apollo Milton Obote played a vital role. Mulumba was close friends with Muwanga while Kamulegeya was a close ally of Obote. When Obote was overthrown, Kamulegeya also left the office of the Mufti at Old Kampala citing security concerns. When Luwemba came in to take over UMSC, he found it almost vacant.

HAMZA: We saw Kamulegeya at first working as the deputy for Mulumba, then taking over as the Mufti and Mulumba becoming his main challenger, and now Mulumba taking over again. Did Kamulegeya recognize Mulumba as Mufti?

SHEIKH MUKASA: He did not recognize him, he instead challenged him. The situation remained tense with in the

Muslim leadership until Rabitwa sent Kasamallah Zaid, a Sudanese national to mediate between Mulumba and

Kamulegeya in vain. The Saudi government then decided to mediate between the warring factions. The mediation took place in Mecca.

HAMZA: Were you anxious of what would come out? Did you prefer anybody to work with as a Mufti?

SHEIKH MUKASA: No, I had previously worked with Mufti’s from all sides therefore; I was just waiting for who ever would come in. From Mecca, it was agreed that both Kamulegeya and Mulumba step aside from the UMSC leadership. The arrangement (Mecca agreement) proposed the election of an interim leadership of UMSC comprising of people who had not been involved in previous conflicts.

HAMZA: Who came in as Mufti under this agreement?

SHEIKH MUKASA: Sheikh Rajab Kakooza was elected mufti and Sheikh Said Luwemba as Deputy Mufti. This administration was tasked to organize Muslim election for a new leadership, which they did. Both Luwemba and

Kakooza were contesting for the post of Mufti. At the close of the elections, Luwemba had majority votes but a group

opposed to him argued that he was not qualified to hold the office of the mufti. This group urged Kakooza not to  hand over power to Luwemba.

HAMZA: Was that issue raised before elections were held? How was the situation saved?

SHEIKH MUKASA: Luwemba formed a parallel leadership and petitioned court over the matter. The court ruled in his favor and he took over the UMSC leadership. Kakooza also formed a parallel leader based at Kibuli and continued challenging Luwemba.

HAMZA: Records show you were also Mufti the same time Luwemba reigned, how did that happen?

SHEIKH MUKASA: I worked with Luwemba like I worked with other Muftis. However,

along the way, Luwemba betrayed us. When Iddi Amin was leaving, he gave us property which was later claimed by Indians. Kakooza while serving as Mufti at UMSC was pushed to sign the transfer of that property from the names of UMSC to the Indians but he refused, annoying the government. During the court struggle to become the Mufti, Luwemba was asked whether he would sign to transfer the Muslim property to Indians and when he accepted, the court ruling came in his favor. That annoyed many Muslims. HAMZA: Did you overthrow Luwemba basing on that

ground?

SHEIKH MUKASA: Hahaahaha….. No, I did not overthrow anybody. I continued working with Luwemba but I of course made it clear to Luwemba that he made a grave mistake in surrendering Muslim property. The situation became so tense among the Muslim community and President Yoweri Museveni was advised to convene a meeting to unite Muslims. The meeting was held in Kabale.

HAMZA: Did you attend that meeting?

SHEIKH MUKASA: I did not attend that meeting; I was fed up of endless Muslim wrangles. However, those that came from the meeting told me that I was elected the interim mufti, with Sheikh Zubair Kayongo as my deputy, for two years to calm down the angry Muslims. That is how I became Mufti.

HAMZA: Did that mean there were then three Muftis at the same time? Luwemba at UMSC, his challenger Kakooza at Kibuli and now you?

SHEIKH MUKASA: Kakooza recognized me and gave up his claim to Mufti; however, Luwemba did not because he

had state support. When we came to old Kampala, we found a red graffiti, jeneza, and heavily armed police. We were told that the jeneza was going to be free for whoever dares to enter old Kampala, the tension was high. We camped at Rabitwa offices and later relocated to Kibuli.

HAMZA: Was your relationship with Luwemba that very bad? I have heard that you flexed with him while  ttending

independence celebrations at Kololo, how did that happen?

SHEIKH MUKASA: It was 1993 and I got an invitation to attend the celebrations in the capacity of Mufti. They had invited one religious leader from each faith; it’s only in the Muslim faith where they invited two. The MC was Kintu Musoke. When I saw Luwemba around, I called Kintu and told him to give me the opportunity to lead the prayer and he accepted. On calling the Mufti, Luwemba stood immediately. Because I had not escorted Luwemba on the function, I stood with my deputy, Zubair Kayongo, my Secretary General Hajj Jumba Masagazi, and headed for the microphone. Hardly had I reached the microphone, than Luwemba short up and kicked and forcefully took the microphone from me.

HAMZA: Wasn’t that embarrassing the Muslim community? What did the president say?

SHEIKH MUKASA: He laughed and said he only thought its heaven fought for by clerics, not the microphone.

HAMZA: Only one religious leader had been invited from other faiths, why did they invite two from the Muslim

community?

SHEIHK MUKASA: I do not know about that, perhaps that was their plan.

SOURCE: THE TORCH NEWSPAPER

Madvani Uganda Scholarships

Madvani Uganda Scholarships: The Madvani university scholarships covers tuition fees only from second year to completion for undergraduates; and, for the entire programme of study for graduate students from the time of application/award.
The scholarship shall be extended as a grant payable directly to the University/Institution on behalf of the beneficiaries.
Renewal of funding shall be subject to receiving satisfactory progress reports from the beneficiary’s Faculty/Institute/School.
Retakes in 1 or more subjects would entail withdrawal of Scholarship and shall not be funded by the Trust.
On completion of studies, it is expected that the awardees will, for the benefit of future scholars, make voluntary donations/contributions to the Foundation.
Scholarship Eligibility
Undergraduate students, who have completed first year of studies at a Ugandan University; and, graduate applicants who have been either admitted and/or registered for graduate programmes (in any of the disciplines above), are eligible to apply.
Students with CGPA Lower then 2.2 and/or having a retake in any subject in the First Year of study are not eligible to apply.
Students already on sponsorship from elsewhere are not eligible to apply.
Scholarship Application Eligibility Criteria:
All applicants shall be required to provide proof of completion of First Year study for undergraduate applicants and proof of admission to a degree or postgraduate programme in a recognized University or Institution of Higher Learning in Uganda for post graduate applicants.

Academic performance: the applicants’ Cumulative Grade Point Average (CGPA) and/or class of degree as well as academic references shall be among the variables to be used in determining successful applicants. The higher one’s CGPA, the better. The applicant’s age and character shall be considered. The financial status of the applicants themselves, their parents, families and/or spouses shall be scrutinised to assess their relative financial needs. Students already being sponsored by other organizations should not apply.

The Board of Trustees has empowered the Scholarship Committee to use their discretion in considering the applicants and identifying those suitable for sponsorship. The Committee may use additional parameters, such as gender, regional balance and disability, where competition is stiff. Postgraduate Applicants with work experience in the relevant field of study will have advantage in award of Scholarship. The Foundation reserves the right to check and verify any information provided by the applicant. Any form of canvassing will lead to immediate disqualification.
Scholarship Applications
The Committee shall invite applications through print and other media during May/June every year for students who wish to benefit from the scholarship programme beginning September/October that year.
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Ruling on celebrating Valentine’s Day

What is the ruling on Valentine’s Day?.

Praise be to Allaah.

Firstly: 

Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely. For more details on this celebration, please see: Celebrating Valentine’s Day. 

Secondly: 

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee’ah, clear way and rituals of which Allaah says (interpretation of the meaning): 

“To each among you, We have prescribed a law and a clear way”

[al-Maa’idah 5:48] 

“For every nation We have ordained religious ceremonies which they must follow”

[al-Hajj 22:67] 

— such as the qiblah (direction faced in prayer), prayer and fasting. There is no difference between their participating in the festival and their participating in all other rituals. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr. Indeed, festivals are one of the most unique features that distinguish various religions and among their most prominent symbols, so joining in with them is joining in with the most characteristic and prominent symbols of kufr. No doubt joining in with this may lead to complete kufr.                                                 

Partially joining in, at the very least, is disobedience and sin. This was indicated by the Prophet (peace and blessings of Allaah be upon him) when he said: “Every people has its festival and this is our festival.” This is worse than joining them in wearing the zinaar (a garment that was worn only by ahl al-dhimmah) and other characteristics of theirs, for those characteristics are man-made and are not part of their religion, rather the purpose behind them is simply to distinguish between a Muslim and a kaafir. As for the festival and its rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allaah. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/207). 

He also said (may Allaah have mercy on him): It is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals, whether it be food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or anything else. It is not permissible to give a feast or to give gifts, or to sell anything that will help them to do that for that purpose, or to allow children and others to play games that are part of the festivals, or to wear one’s adornments. 

To conclude: the Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. End quote from Majmoo al-Fataawa (25/329). 

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the Christians have a festival, and the Jews have a festival, it is only for them, so no Muslim should join them in that, just as no Muslim should join them in their religion or their direction of prayer. End quote from Tashabbuh al-Khasees bi Ahl al-Khamees, published in Majallat al-Hikmah (4/193) 

The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was narrated by al-Bukhaari (952) and Muslim (892) from ‘Aa’ishah (may Allaah be pleased with her) who said: Abu Bakr came in and there were two young girls of the Ansaar with me who were singing about what had happened to the Ansaar on the day of Bu’aath. She said: And they were not (professional) singing girls. Abu Bakr said: “Musical instruments of the shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!” and that was on the day of Eid. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Abu Bakr, every people has a festival and this is our festival.” 

Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, they had two days when they would play. He said: “What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible to celebrate the festivals of the ignorant and the mushrikeen (polytheists). 

The scholars have issued fatwas stating that it is haraam to celebrate Valentine’s Day. 

1 –Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: 

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you. 

He replied: 

Celebrating Valentine’s Day is not permissible for a number of reasons.  

1-     It is an innovated festival for which there is no basis in Islam.

2-     It promotes love and infatuation.

3-     It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them). 

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else. 

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us. 

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199) 

2 – The Standing Committee was asked: Some people celebrate Valentine’s Day on the fourteenth of February every year. They exchange gifts of red roses and wear red clothes and congratulate one another. Some bakeries make red coloured sweets and draw hearts on them, and some stores advertise products that are especially for this day. What is your opinion on the following: 

1-     Celebrating this day

2-     Buying things from the stores on this day

3-     Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it? 

They replied: 

The clear evidence of the Qur’aan and Sunnah – and the consensus of the early generations of this ummah – indicates that there are only two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allaah, and whoever transgresses the sacred limits of Allaah has wronged himself. If the fabricated festival is also a festival of the kuffaar, then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allaah has forbidden the believers to imitate them and take them as close friends in His Holy Book. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Valentine’s Day comes under this heading because it is an idolatrous Christian festival, so it is not permissible for a Muslim who believes in Allaah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allaah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allaah. It is also haraam for the Muslim to help people to celebrate this or any other haraam festival by supplying any kind of food or drink, or buying or selling or manufacturing or giving or advertising etc., because all of that is cooperating in sin and transgression and is disobedience towards Allaah and His Messenger (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning): 

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2] 

The Muslim must adhere to the Book of Allaah and the Sunnah in all his affairs, especially at times of fitnah when evil is widespread. He should be smart and avoid falling into the misguidance of those who have earned Allaah’s anger and who have gone astray, and the evildoers who have no fear of Allaah and who do not have any pride in being Muslims. The Muslim must turn to Allaah and seek His guidance and remain steadfast in following it, for there is no Guide except Allaah and no one can make a person steadfast but Him. And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked: 

Among our young men and women it has become common to celebrate Valentine’s Day, which is named after a saint who is venerated by the Christians, who celebrate it every year on February 14, when they exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day and exchanging gifts? 

He replied: 

Firstly: it is not permissible to celebrate these innovated festivals, because it is an innovation for which there is no basis in Islam. It comes under the heading of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” 

Secondly: it involves imitating the kuffaar and copying them by venerating that which they venerate and respecting their festivals and rituals, and imitating them in something that is part of their religion. In the hadeeth it says: “Whoever imitates a people is one of them.” 

Thirdly: it results in evils and haraam things such as wasting time, singing, music, extravagance, unveiling, wanton display, men mixing with women, women appearing before men other than their mahrams, and other haraam things, or things that are a means that leads to immorality. That cannot be excused by the claim that this is a kind of entertainment and fun. The one who is sincere towards himself should keep away from sin and the means that lead to it. 

And he said: 

Based on this, it is not permissible to sell these gifts and roses, if it is known that the purchaser celebrates these festivals or will give these things as gifts on those days, so that the seller will not be a partner of the one who does those innovations. And Allaah knows best. End quote. 

And Allaah knows best.

 Umar Yusif

umyusif@mtn.com.gh

 

The Muslim Attitude Towards Valentine Day

The Muslim’s attitude towards this holiday should be clear: 

1- He should not celebrate it, or join others in their celebrations of it, or attend their celebrations because it is forbidden to celebrate the festivals of non-Muslims. 

Ath-Thahabi   said: “If the Christians have a festival and the Jews have a festival, which is peculiar to them, then the Muslim should not join them in that, just as he does not join them in their religion or their direction of prayer.”

This is so because the basic principles of the pious predecessors [As-Salaf As-Saalih] was Al-walaa’ wal-baraa’ (loyalty and friendship vs. disavowal and enmity), therefore, it is obligatory for every Muslim to follow this principle. He should love the Muslims and should not follow the non-Muslims; rather, he must be different from them. By doing so, he achieves immeasurable benefits, just as imitating them causes greater harm. 
In addition to this, when the Muslims imitate non-Muslims, this makes the latter happy and fills their hearts with joy. If any Muslim girl celebrates this holiday because she sees Margaret or Hilary or whoever does so, then this undoubtedly reflects the fact that she is imitating them and approves of their behavior. But Allaah Says (what means): “O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you – then indeed, he is [one] of them. Indeed, Allaah guides not the wrongdoing people.” [Quran 5:51] “Guide us to the Straight Way, The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray” [ Quran 1:6-7], to ask Allaah for guidance to the Straight Path of the believers and to keep him away from the path of those who have earned His anger and of those who went astray, and then deliberately follows their path and imitates them?  Among the things that have been seen among the Muslims on this holiday: 

 

One of the bad effects of imitating them is that this increases their number, as this makes it look as if they have more supporters and followers. How can it be appropriate for a Muslim who recites in every Rak’ah (prayer unit) Allaah’s words (which mean): 

Statistics indicate that Valentine’s Day is second only to Christmas in popularity. So it is clear that the Feast of Love is one of the festivals of non-Muslims and that it is second only to the festival of Christmas. So it is not permissible for Muslims to participate in such celebrations, because we are commanded to differ from them in their religion, customs and other things that exclusively belong to them, as is stated in the Quran, Sunnah (Prophet’s tradition) and scholarly consensus. 

2- He should not help the non-Muslims in their celebrations because it is one of the rituals of disbelief. Helping them and approving of what they do is helping them to manifest disbelief and make it prevail, and approving of it. The Islamic religion does not allow a Muslim to approve of disbelief or help others to manifest it and make it prevail. 

Hence, Ibn Taymiyyah   said: “It is not permissible for the Muslims to imitate them in anything that is specifically part of their festivals, whether it is food, clothing, bathing, lighting fires, or changing a custom of daily life or worship.” 

3- He should not help any Muslims who celebrate it. Rather, it is obligatory to denounce them, because for the Muslims to celebrate the festivals of non-Muslims is an evil action which must be condemned. Ibn Taymiyah   said: “Just as we should not imitate them in their festivals, we should not help a Muslim to do that as well; rather, he should be told not to do that.” 

Based on this, it is not permissible for Muslim businessmen to deal in gifts for Valentine’s Day, whether they are particular kinds of clothes, red roses, or whatever. Similarly, it is not permissible for the one who is given a gift on this occasion to accept it, because by accepting it, he is showing approval of this holiday. 

One Daa’iyah (caller to Islam) said: we went to a flower shop in one of the Muslim countries and we were shocked to find it completely prepared for this occasion, with red carpets at the entrance, red placards and red decorations. We were met by one of the people who worked there, and we asked him why they had done so much to decorate the place for this occasion. 

He said that these preparations had begun early, and that there had been so many orders… Then he told us that he had been amazed by that, because he was a new Muslim who had left Christianity. He had known about that before he became Muslim, so how come his customers were Muslims and not Christians? 

Other shops ran out of red roses, which were being sold at high prices. When one of the female Du’aat entered upon the female students who were gathered in the lecture hall, she was dismayed to find them all carrying something red. One had a red rose, another had a red scarf, or a red handkerchief, or a red bag, or red socks… 

a- All the female students agreeing with their friends to tie a red ribbon on the right wrist. 

b- Wearing something red (a blouse, hair clip, shoes…). This reached such an extent last year that when we entered the classroom we found most of the students wearing it, as if it was a uniform.

c- Red balloons on which are written the words “I love you”. They usually bring these out at the end of the school day, in an area far from where the teachers can see them.

d- Writing names and hearts on their hands, or just initials.

e- Red roses are widespread on this day. 

Groups of girls entered their lecture rooms on February 14, each of them wearing something red, with red heart-shaped stickers on their faces, wearing red make-up. They started to exchange red-colored gifts and kiss one another warmly. This happened in more than one university in the Muslim world, even in an Islamic university. In other words, they were celebrating Saint Valentine’s Day. 

On that day, secondary schools (high schools) were astonished by the large numbers of female students who brought red roses of the finest quality, colored their faces with red cosmetics, wore red earrings, and started to exchange gifts and warm greetings, in celebration of this day. 

Valentine’s Day has come to a number of Arab and Muslim countries, and has even reached the heartland of Islam (the Arabian Peninsula). It has reached societies which we had thought far removed from this insanity. In Riyadh, the price of roses has risen incredibly, to an extent that a single rose costs 36 riyals (10 dollars), whereas before this day it cost 5 riyals. Gift shops and card shops compete in designing cards and gifts for this occasion, and some families hang up red roses in the windows of their homes on this day.  

In some of the Muslim countries, shopping centers and hotels have organized special celebrations for Valentine’s Day. Most of the stores and business places are covered in red. One of the finest Gulf hotels was full of balloons and dolls. Following the customs of the Feast of Love and the pagan myths, one restaurant owner put on a dramatic production with “Cupid”, the idol of love in the Roman myths, nearly naked and carrying a bow and arrow. He and his cohorts were looking to select “Mr. & Mrs. Valentine” from among the people present. 

Less expensive restaurants also celebrated this day in their own way. Some stores replaced their regular plates with heart-shaped plates, used red tablecloths and linens, and put a red rose on each table for the man to present to his beloved. 

We must oppose these things by all possible means. The responsibility rests with us all. 

4- We should not accept congratulations on Valentine’s Day, because it is not a holiday or an ‘Eed for the Muslims. If the Muslim is congratulated on this occasion, he should not return the congratulation. Ibn Al-Qayyim   said: “With regard to congratulating others with the congratulations used by the non-Muslims on such occasions, it is prohibited by scholarly consensus, such as congratulating them on the occasion of their festivals or fasts, wishing them a blessed festival, etc. 

Finally, we must explain the true nature of this holiday and other festivals of the non-Muslims to those Muslims who have been deceived by them, and explain to them that it is essential for the Muslim to be distinguished by his religion and to protect his ‘Aqeedah (belief) from anything that may damage it. This should be done towards the Ummah (Muslim nation) for the sake of Allaah and in fulfillment of the command of enjoining good and forbidding evil.



 Umar Yusif

umyusif@mtn.com.gh

Who is Valentine’s Day for?

By Khaled ibn Abdul-Rahman Al-Shayi’

People naturally like occasions of happiness and pleasure, whether private or public, including eids (feasts or days of celebration). For the sake of this inclination, the Shari’a came with the legitimacy of the Fitr and Adha Eids: Two valid eids in the year, and Allah has legislated in them (reasonable) spending and the showing of happiness which people need, in addition to a weekly eid which is Friday. And this is part of the mercy of Allah upon this nation of Mohammad (peace be upon him). 
If we look at the celebrations that other nations have, we will find that they have quite a number of them: one for each national occasion and season, Mother’s Day, Labor Day, a day for agriculture and so on, to the extent that there is barely a month without a specific eid.  All this is from their innovation.

Allah the Exalted has said (interpretation of the meaning) 
{But the monasticism which they invented for themselves We did not prescribe for them} (Al-Hadid 57:27) and for this reason the dates of the occasions have changed through the years according to political and social desires, and they are accompanied with more rituals, habits and types of amusement than can be listed, according to the details in specialized books.

Among the strange eids in the world today are those of the pagans and the People of the Book (Jews and Christians), connected to their gods, rabbis and monks, such as the days of St. Michael, St. Andrew, St. Valentine, etc.  These eids are accompanied with several acts including decorating homes, lighting candles, going to the church, buying certain types of candy, specific songs and so on.

After that it has become the habit of non-Muslim nations to celebrate birthdays in which people invite their friends, prepare special food, light candles according to the age of the person etc.. and some Muslims have imitated them in this innovation! 
After this introduction to the eids of the nations, it is worth mentioning that a Muslim should be confident that the most complete guidance and the best legislation is that which the Seal of the Prophets and Messengers (peace be upon him) came with.

Allah the Exalted has said (interpretation of the meaning) 
{This day have I perfected your religion for you, completed my favor upon you and have chosen for you Islam as your religion} (Al-Maida 5:3).

All the eids that the other nations have are innovation and misguidance, in addition to their disbelief in Allah. Allah the Exalted has said (interpretation of the meaning) 
{If anyone desires a religion other than Islam never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good) } (Al-Imran 3:85)

Due to the importance of this subject and the attention it should be given – I mean what has come to Muslims from the eids of disbelievers and the occasions they relate to their religion – Islam has given the matter eloquent and specific care.  Allah has described His believing servants as avoiding disbelievers in their eids: {Those who witness no falsehood} (Al-Furqan 25:72). Falsehood in this verse refers to the eids of the disbelievers.  Allah has legislated for His believing servants eids that suffice them from copying those of others: 
Abu Dawood, Nasa’i and others have authentically reported that Anas (may Allah be pleased with him) said: the Prophet (peace be upon him) came to Madinah at a time in which  people had two days in which they played.  He told them: “Allah has replaced these two with what is better: the days of Fitr and Adha.” 
Hafiz Ibn Hajjar (may Allah have mercy on him) said: “From this it is deduced that it is disliked to be happy during the pagans’ eids and to imitate them.” 
In what follows we will consider an eid that some Muslims have imitated and taken from the disbelievers, namely Valentine’s Day, which Christians have specified as the 14th of February, according to a certain creed that they have and which we will not go into the details of.

Normally we would not have considered this eid nor given it any attention, as it is one of the tens of eids that they have, but because some Muslims and Muslimahs have become affected by this, it has become necessary to inform our brothers and sisters who attempt to participate in this occasion with its specific ‘rituals’ and do not know that Valentine’s Day is deeply rooted in the Christian creed.  The latter – i.e., the Christians – differ on whether this is something they inherited or something inherited from the Romans, who had gods according to their desires: they appointed gods for love as they do with other gods for light, darkness, crops, rain, seas, rivers, and so on.

Some of the things observed by disbelievers during Valentine’s Day include their clothes, gifts, greeting cards, red roses (they use red as a symbol for a certain obscene behavior).  They also celebrate by writing phrases of love and passion on the cards that are exchanged between young men and women, purchasing red teddy bears with hearts and words of love on them which are sold at high prices as presents that symbolize love!

One of the things that has increased the spreading of these issues in some Muslim countries is what many forms of media (whether read or viewed) – and particularly satellite channels – do by advertising this behavior using various methods, to the extent that the matter is no longer evident to simple people who do not have sufficient educational sense to protect them from these twisted behaviors, and particularly male and female students in public and higher education.

According to what has been presented, we would like to confront our brothers and sisters – fellow Muslims – who participate in any of the types of celebrations mentioned, and we say: 
Today those of you who celebrate Valentine’s Day and similar do this for something within yourselves. But I think that with your instinct of the oneness of Allah, that if you knew the religious background of this celebration and what it bears of symbols of innovation, paganism, and demonstrating that there are other gods than Allah – may Allah be exalted from that – you would realize how grave your mistake is and the awfulness of the direction you have taken and how you have been effected.

Scholars have said that a Muslim should not accept any gift or food prepared for the sake of the disbelievers’ eids.  For this reason, it is incumbent upon fathers and mothers to pay attention of this in their children, and particularly if they see their daughters wearing red blouses, jackets or the like specifically on that day.  Likewise, if children ask them to buy roses or greeting cards that are specific for that day, they should tell them the truth about this issue in a religious, educational and convincing manner.

We also greatly admonish those Muslims who sell symbols of disbelievers’ celebrations, whether by importing or producing them.  For example, those who sell and provide flowers specifically on that day, and owners of stores that sell toys and wrap gifts.  These people are helping in the celebration of disbelievers’ eids, and undoubtedly they are cooperating in vice and aggression and participating in the spreading of the beliefs of the disbelievers.  However, may Allah be praised, they have a lot of other things to sell that are not used in the celebration of the disbelievers’ eids.

Another thing we should mention here is that Muslims who carry the knowledge or work for the media should play their role in protecting Islamic thoughts from their media counterparts who contempt Islam and Muslims.

We would like to conclude our topic with the fatwa of the great scholar Sh. Mohammad ibn Saleh Al-Othaymeen (may Allah have mercy upon him).  He was asked about celebrating and participating in Valentine’s Day.  His answer was: 
“Celebrating Valentine’s Day is not permitted because: 
1. it is an innovated eid that has no basis in shari’a 
2. it invites people to love and passion 
3. it invites people’s hearts to be busy with these insignificant issues that are against the path of the previous righteous people, may Allah be pleased with them.

So it is forbidden to perform any ‘eid rituals’ on this day – whether food, drinks, clothes, gifts, etc. 
A Muslim should be proud of his/her religion, and should not by an imitator who follows every caller. 
I ask Allah to protect Muslims from all temptations, both visible or hidden.” [End of the shaikh’s fatwa] 
Thus it is evident “who Valentine’s Day is for”, as this day is not of the practices of Islam nor its guidance, but rather the result of the social and educational pitfalls of the disbelievers.  Any Muslim who participates in celebrating this day does so because of whims within him/herself and because of personal defeat, inadequate educational sense, and weakness of Islamic protection in those whose own selves deceived them into imitating disbelievers and mimicking them in their unworthiness and misguidance. 

May peace be upon our prophet Mohammad and his family and companions. 
 

 

8 Things Masjids Can Do to Help Boost Social Services

by Abdul Malik Mujahid

Every evening, my mother used to send me with prepared meals to our nearby Masjid as I was growing up in a small town in Pakistan. I always thought our Imam’s growth in probably unintended directions was a result of all this food he had to consume which almost everyone in our neighborhood was sending to the Masjid. Later on, when I was allowed to stay out in the evenings, I learned that after every sunset prayer, several volunteers set up food and drinks. Tens of people would come and sit across each other to silently to eat. These were probably the same people I saw sleeping in the Masjid after the last prayer of the day.

Most Masjids in the Muslim world are open 24 hours a day, seven days of week. They are often the first place the hungry, homeless or poor travelers turn to for help in the Muslim world.

However, the Masjid in North America has not developed this tradition. Most mosques are open only during prayer times. With the exception of one Masjid in Atlanta that proudly writes “door open 24/7 days a week,” most doors are closed to the hungry and the homeless. About ten years ago I remember failing to persuade a Masjid which respected me as an Imam to allow the usage of its excellent cooking facilities to prepare meals for a proposed mobile soup kitchen (no, it was not one of those “immigrant Masjids”. I did not bother to ask them).

The Prophet’s Masjid in Madinah was a center of not just prayers, but of all the social and human services being offered at that time for the whole society, Allah’s peace and blessings be upon the Prophet. Abu Huraira, who recorded the largest body of the sayings of the Prophet, was actually a homeless and poor Muslim who was sheltered on the Suffa of the Prophet’s Masjid, may Allah be pleased with him. Hundreds were sheltered and fed in the Masjid before they were able to take care of themselves in the city. The Prophet’s treasury would go empty most of the time because of the priority to take care of people, while the structure of the Masjid was so poor that sometimes the call to prayer would be done with the announcement that people should pray at home because the floor of the Masjid had turned into mud.

Masjids in the USA are better in many aspects than the Masjids in the cities of the old country, but not when it comes to social services. Although 84 percent of Masjids in America provide cash assistance to the needy there are usually no formal structures in place to go beyond the this charity. This can and must be changed. The Masjid is the focus of any Muslim community and in order for it to be effective, it must be more than a prayer place that is closed to the community “after hours.”

Since four-fifths of the Masjids are located in a metropolitan area, they must be aware of the extraordinary efforts made by other faith groups to offer social services to the metro communities beyond their own congregation. It is the call of Islam to serve all in need, not just Muslims.

Funding may not be the problem since only 15 percent of Masjids report financial difficulties, while half feel their financial health is good . Social services are such community-oriented programs that it is Masjids, not the national organizations, that may become the only vehicle to help Muslim Americans advance in this long overdue area of development. Although there are many smaller Masjids, in each major city in the US there are four or five of them whose annual budget may be higher than that of any national Muslim organization. The problem, therefore, is not financial. Rather, it is understanding the importance of social services and assigning some dedicated workers/leaders to learn the necessary skills of this field for the community.

Here are eight suggestions for Masjids to provide the necessary social services to the community around them. If you are a Masjid leader, these ideas are for you. If you attend a Masjid, you can initiate discussion in your mosque to move forward in this area. Bear in mind that these ideas are for larger Masjids that can undertake such initiatives on their own. Alternatively, they can partner with smaller Masjids and assist them in enhancing their social services programs.

1. Form two committees:

The first major suggestion I have is to form two committees:

• family services committee (marital conflict, spousal abuse, etc.) and
• human services committee (poverty, homelessness, etc.).

Once the groundwork is done, have a Friday sermon dedicated to the importance of social services in which the Imam asks people to volunteer for the committees. Before a budget and other resources are assigned to the committee, let it study and come up with a plan of what that Masjid itself can do; things they can do in collaboration with other Masjids in the area; and things they can do together with other faith groups.

The formation of two committees instead of one will also rescue the cause of the hungry and the poor (human services committee) which we have often seen being lost to the cause of martial counseling, an area in which about 74 percent of Masjids report being informally involved in.

The formation of the committees will also help formalize what many Masjids may already be doing in an unstructured way, thereby making them much more effective and useful to the community.

1. Partner with other faith groups

No Muslim institution can, Islamically, remain isolated, living like an island oblivious to the society around it. Thank God for faith groups who supported Muslims in the aftermath of 9/11, as a result of which many Masjids came out of their isolation. Many have organized open houses etc. Some Masjids had been involved in interfaith dialog before the tragedy. Now is the time to learn how other faith groups offer social services to society.

There is much the Muslim community can learn from the Catholic community, for instance, which has established many solid social service institutions. These have successfully met the needs of not just Catholics, but Americans of all religious backgrounds who are hungry, indigent, facing family or emotional problems, as well as other issues.

These partnerships will bring Muslims out of their isolation in North America and be a method of bridge-building. It will also allow Muslims to gradually develop a domestic agenda that may eventually support their justified concerns regarding international issues of justice. It might also help people of other faiths to develop a feel for Muslim issues.

2. Train Imams and others in family counseling

More Muslim marriages are dissolving or in trouble than we as a community would like to admit. Couples need proper counseling and help. Many husbands and wives often turn to the Imam or the community leader affiliated with a Masjid to help solve their problems. Given the burden of responsibilities these individuals already have on them, and their lack of training in counseling, this is unfair and ineffective. However, many Muslims believe that they are more appropriate than non-Muslim professionals in this field. For instance, one Muslim facing marriage problems went to a non-Muslim marriage counselor who advised him to “date other people” to better evaluate his feelings for his wife.

This is, of course, not a reflection on all marriage counselors in America. However, it does indicate the crying need for marital counseling and conflict resolution that is in line with Islamic values.

Since 75 percent of Masjids do report providing some form of family counseling, Masjids must invest in providing some basic training to Imams and leaders and sponsor other Muslims to offer their services at the mosque for the community. Offering Islamic marital conflict resolution in a compassionate, private and professional manner will Insha Allah, save not just couples and families, but also the future of the Muslim community in America.

3. Start or support halfway houses

There are about two million people currently in prison in the US. About 25 percent of the world’s prison population is in this country. In 2001, the rate of incarceration of 690 inmates per 100,000 population is the highest reported one in the world. Forty-six percent of prison inmates in 1999 were African-Americans. Nearly one in seven (13.4 percent) black males aged 25 to 29 were in prison.

Every year about 600,000 people are released from prison. Almost two-thirds of all released prisoners are likely to be rearrested within three years. The total number of people who are somehow controlled through this system is now 6.5 million. They are either incarcerated, on probation or on parole.

There is an acute shortage of vocational, educational and substance abuse programs in and outside the prison system. Only six percent of the prison system’s budget goes towards these educational programs. Hundreds and thousands of prisoners are being released each year without any form of community correctional supervision, although studies show that community supervision combined with some form of rehabilitative program following a prisoner’s release helps reduce the chances of these individuals going back to prison.

This is where Masjids can contribute in an extraordinary way. I don’t know on what basis, but it is said that about 30 percent of the prison population is Muslim. Most of them became Muslim while there. Of course we know that Malcom X (Malik Shabazz) and H. Rap Brown (Imam Jamil al-Amin) came to Islam through the prison system. Therefore, the Masjids’ interest in this area is not only of benefit to humanity, but to the Muslim community as well.

Muslims have already done half of the work. There are Muslim chaplains in the prison system, Friday prayers there, a few correspondence programs, etc. The prison community has become a place where Muslim inmates find not only knowledge about Islam, but brotherhood as well, which is essential for individual security in the prison system.

However, once they leave prison, these Muslims usually lose this support structure and are often left to fend for themselves. They still need help securing a job, finding a place to live, etc. There are hardly any Muslim halfway houses in America, which is why they end up turning to non-Muslim institutions which offer these services. As a result, a number of them leave Islam along the way. Prof. Ilyas Ba Yunus finds that a majority of those 70 percent of new Muslims who leave Islam in a few years are from this category who do not find the Muslim brotherhood in society which they had while in prison.

Can your Masjid work with other ones to establish a halfway house for former inmates, where they can be assisted in transition to a real job, some training and emotional support? If these halfway houses are open for people of all faiths, it can even get support from different government agencies. Some people are actually doing it for business. If your Masjid cannot do it and you do not have other Masjids in your area to coordinate the work with them, maybe you can still consider donating some of your Zakat to a halfway house which is working on helping people stand on their feet.

Most of the priority categories recommended by the Quran apply to this category of people, whether it is Fuqara, Ibn Assabeel, Muallifat al qoloob, or helping prisoners and freeing the people.

4. Battered women’s shelter

The FBI estimates a woman is battered in the United States every 15 seconds. Sixty percent of battered women are beaten while pregnant, often on the stomach. Each year about one million women become victims of violence at the hands of an intimate—a husband, ex-husband, boyfriend, or ex-boyfriend. One quarter of all U.S. households with children are headed by women alone.

Domestic violence has plagued Muslim homes for years. Only recently have some efforts been made by Imams and community leaders to address this problem. To our knowledge there is no shelter being run for Muslim women in America. In Chicago, a shelter run by Hindus has more Muslim women clients than non-Muslim. According to research by Prof. Ilyas Ba Yunus, the second largest group which he noted among the 70 percent of new Muslims who leave Islam in a few years belong to those leaving after a marital problem with a Muslim spouse.

The need for battered women’s shelters remains high because most women and children who are victims of domestic violence usually have no place to go to escape danger. While some may find supportive family and friends to stay with while domestic violence in their home is being addressed, many, many others have nowhere to turn to. This is why they often end up going to non-Muslim women’s shelters. While these offer some respite from the violence, they also pose challenges for Muslim families.

It is imperative that Masjids establish women’s shelters. In fact, many Muslim women have often turned to the Masjid for help in this regard, only to be turned away or told by the Imam to “be patient” and tolerate the violence endangering them and their children. The Masjid can offer shelter and safety. In addition, it is likely that the husband perpetrating the abuse will accept advice and intervention from fellow Muslims over non-Muslim social workers and agencies. This makes the Masjid an ideal institution in which or through which to establish a battered women’s shelter.

A shelter can be based in a rented house with a few bedrooms. Your Masjid can start one on its own or have a few Masjids start one together. You can sponsor internships for Muslim women in women’s shelters to gain an understanding before you start one on your own.

5. New Muslim support group

Often times, the reason new Muslims leave Islam is due to a lack of support from the Muslim community in the face of the challenges they face after conversion.

Masjids can help by establishing support groups for new Muslims. These would not only teach new Muslims the basics of the faith, but they would also help them deal with issues like non-Muslim relatives, discrimination and other problems converts face. In addition, they would become like their “family”, since many converts must deal with parents and siblings who are hostile to Islam or outright reject them for becoming Muslims. Without such a support system in place, it is highly likely converts will slip back and leave Islam.

The best people to start a new Muslim support group are some “old” new Muslims themselves since they have gone through a transition and learned about the challenges from a unique perspective. Masjids should allocate a budget for this purpose.

6. How to open and sustain a free clinic

Offering free medical care to Muslims and non-Muslims in the local community is an excellent way for Masjids to fulfill the obligation of social service. Given that medical care is not only expensive, but sadly, that a number of Americans don’t even have health insurance to cover the costs of treatment or tests, a free medical clinic is an ideal social service project.

The Masjid can organize Muslim doctors and other health professionals to use their locale as a place to hold a free clinic on a frequent or permanent basis. The free clinic will require not only plenty of planning, but also the funds for liability insurance, equipment, publicity, etc. However, there is help available. Masjids can contact other organizations, Muslim or non-Muslim, which have already such a system in place to seek advice on funding and establishing this project.

7. Deposit boxes for food and old clothing:

Although old clothing can be difficult to process, clothing drives are something people love to participate in. So get them involved. Masjids need to place deposit boxes where clean and usable clothing can be collected. Most churches, for example, sell these clothes and use the cash for other priorities. These boxes can also become a regular reminder of our obligation to the poor.

Conclusion:

Organized social services are a new territory for Muslims in America, although we have a strong history in this field. Whether you are a volunteer in a Masjid or a leader of your Islamic center, if you do take steps in this direction, you are a pioneer. Please document each step and each experience in this direction and share them with other Muslims across America. You can send it for publication to any of the Muslim newspapers and magazines. You can also send it to us for web publishing. May Allah be with you.

Ahmed Wetaka
P.O BOX 2488
Mbale- Uganda
Mobile +256 772 609736

How To Give Da’wah To Those Who Love The Dunya

“…The smart one does not command people to abandon the dunya, because this is impossible for them. Rather, he has them abandon sins while they are established in their dunya. This is because abandoning the dunya is an optional virtue while abandoning sins is an obligation. So, how can he command them with something optional while they have not even fulfilled what is obligatory?

If it is difficult for them to abandon sins, he should then strive to get them to love Allah by reminding them of His signs, blessings, Kindness, perfection, and Loftiness. This is because the hearts are naturally designed to love Him, and if they become attached to loving Him, it then becomes extremely easy to abandon sins and to detach oneself from them.

Yahya bin Mu’adh said: “The intelligent one seeking the dunya is better than the ignorant one abandoning it.”

The smart one calls the people to Allah from their dunya, and this makes it easier for them to respond to him. The zahid calls them to Allah by way of abandoning the dunya, and this makes it hard for them to respond, since it is very hard to pull someone away from the breast that he has developed his mind while suckling on…”

[al-Fawa’id; p. 233-234]

AbdulRahim Mbabazi

Matters Which Nullify Your Islam (PLEASE BE MINDFUL OF THEM)

First
Associating partners with Allah (Shirk). Allah, the Most High, says, Truly, if anyone associates partners with Allah, Allah will forbid him the Garden and his abode will be the Fire; the wrongdoers will have no helpers.
Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of Shirk.

The Second
Setting up intermediaries (amulets, charms, horoscopes, tarot cards) between oneself and Allah, making supplication to them, asking their intercession with Allah, and placing one’s trust in them is unbelief (kufr).

The Third
Anyone who does not consider polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself an unbeliever (kafir).

The Fourth
Anyone who believes any guidance other than the Prophet’s guidance to be more perfect, or a decision other than the Prophet’s decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghout) to the Prophet’s rule. Some examples of this are:

(a) To believe that systems and laws made by human beings are better than the Shari’ah of Islam; for example, that the Islamic system is not suitable for the twentieth century, that Islam is the cause of the backwardness of Muslims, or that Islam is a relationship between Allah and the Muslim and should not interfere in other aspects of life.

(b) To say that enforcing the punishments prescribed by Allah, such as cutting off the hand of a thief or stoning an adulterer is not suitable in this day and age.

(c) To believe that it is permissible to give a rule from that which Allah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such rulings to be superior to the Shari’ah he in effect affirms such a stand by declaring a thing which Allah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of Muslims, one who declares such things to be permissible is an unbeliever (kafir).
The Fifth
Anyone who hates any part of what the Messenger of Allah (peace be on him) has declared to be lawful has nullified his Islam, even though he may act in accordance with it. Allah the Most High, says: Because they disliked what Allah has revealed. their deeds are brought to nothing.

The Sixth
Anyone who ridicules any aspect of the religion of the Messenger of Allah (peace be on him), or any of its rewards or punishments, becomes an unbeliever. Allah. the Most High, says: Say: Do you ridicule Allah, His revelations and His Messenger? Make no excuse; you have disbelieved after your (profession of) faith.

The Seventh
The practice of magic included in this is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes by using black arts. One who engages in such a thing or is pleased with it is outside the pale of Islam. Allah the Most High, says, The two (angels, Harut and Marut) did not teach anyone (magic) without warning them, ‘indeed, we are a trial; then do not disbelieve.‘

The Eighth
Supporting and aiding polytheists against the Muslims. Allah the Most High, says: The one from among you who supports them belongs to them. Truly, Allah does not guide the people who do wrong.

The Ninth
Anyone who believes that some people are permitted to deviate from the Shari’ah of Muhammad (peace be on him) is an unbeliever by the word of Allah, the Most High: If anyone seeks a religion other than al-Islam it will not be accepted from him, and in the Hereafter he will be among the losers.

The Tenth
To turn completely away from the religion of Allah, neither learning its precepts nor acting upon it. Allah the Most High, says: Who does greater wrong than the one who is reminded of the revelations of his Lord and turns away from them. Truly, We shall recompense the guilty, and He also says: But those who disbelieve turn away from that about which they are warned.

N.B: It makes no difference whether such violations are committed as a joke, in seriousness or out of fear, except when they are done under compulsion. We seek refuge in Allah from such deeds as entail His wrath and severe punishment

Abdul -Rahim Mbabazi

UMBS foruimst

What Does Islam Say About Leadership?

What Does Islam Say About Leadership?
 
If it is possible to offer one statement that epitomises the concept of leadership in Islam, it must be one made by Abu Bakar, the first person to lead the Muslim community after the death of the Prophet Muhammad (saw). In his first address as Khalifa – or head of the Islamic state – he told his audience “I have been chosen to rule over you, though I am not the best among you. Help me if I am right; correct me if I am wrong. The weak among you will be strong until I have attained for him his due… and the strong among you will be weak until I have made him give what he owes…Obey me as long as I obey Allah and His prophet; if I do not obey them, you owe me no obedience”. 
 
This is a remarkable statement for any leader to make. With it Abu Bakar defines a social contract with his citizens. He sets out the basis and the limits of his authority as well as the duties of his citizens. It’s worth examining this in more detail. 
 
The first point is how Abu Bakar accepts the position of leader with remarkable humility. “I have been chosen to rule over you, though I am not the best among you”. This is no ordinary leader. He carries the title of as-Siddique – the truthful.
Abu Bakar defines the basic principles of leadership. He acknowledges that he is just one of a number of companions of the Prophet, all of whom have worthy qualities.
Being selected as their leader doesn’t make him a better Muslim or a better person, but it confers a heavy responsibility. 
 
Secondly, he defines governance as an on-going relationship between leader and people. Leadership creates duties for the citizens as well as obligations on the leader.
“Help me if I am right; correct me if I am wrong”.
This participatory relationship has important consequences. Citizens are not just the governed. The public are engaged, active participants.
Let us examine the pre-requisites that are necessary in this system.
One requirement is transparency on the part of the leadership. Open government, if you like. The public need to know what their leader is up to.
 
Another requirement is an informed public. It isn’t sufficient for government to be transparent – a rather passive state of affairs. Someone (or something) needs to keep the public actively informed.
Then there must be a mechanism, or mechanisms, that enable citizens to engage with their ruler – questioning, discussing, expressing their support or opposition. Let’s call it accountability. 
 
The third part of his statement focuses on delivery of social justice, the central concern of Islam.
“The weak among you will be strong until I have attained for him his due… and the strong among you will be weak until I have made him give what he owes.”
A just and cohesive society cannot be maintained in the face of glaring inequalities – whether in economic resources or access to services. For instance zakat is a tax on wealth to help the less fortunate (something Abu Barkar fought to maintain) and the principle of justice requires that all should be equal under the law, regardless of their wealth or status. 
 
The last part of Abu Bakar’s statement sets out the basis and limit of his authority.
“Obey me as long as I obey Allah and His prophet; if I do not obey them, you owe me no obedience”.
Abu Bakar’s authority derives from his implementation of the commands of a higher authority. This is the framework in which the Islamic polity operates. So long as he fulfils his end of the bargain he deserves support and loyalty. If he deviates he can expect to be held to account by his citizens.
Ignore them and in effect he breaks the social compact and citizens are released from their obligation to obey him. 
 
These ideals, although not always implemented throughout history, nonetheless enabled Muslims to establish a fine civilisation.
 
According to the Prophet Muhammad (saw), leadership in Islam is not reserved for a small elite.  Rather, depending upon the situation, every person is the “shepherd” of a flock, and occupies a position of leadership. In most circumstances in life, Muslims are urged to appoint a leader and follow him.  “Do not be in a leaderless group; appoint a leader”. Leadership in Islam is considered as an amanah (a trust) and a responsibility. A leader is required to meet his obligations to God, the Supreme Power as well as to discharge his duties towards the people (Makhluq) or his followers to the best of his abilities.
 
It says to the rulers that the authority vested in them is not their private property but is a trust and that they should discharge the obligations of that trust to the utmost, like upright and honest people, and should carry on government in consultation with the people.
It says to the ruled, the power to choose your rulers has been bestowed upon you as a gift from God and you should, therefore, be careful to invest only such persons with governing authority as fully deserve it, and after vesting this authority in them, you should give them your fullest cooperation and should not rebel against them, for if you do so, you are merely seeking to demolish that which your own hands have built.
 
Muslims must therefore choose their leader according to the guidelines provided in the Qur’an and sunnah. We, therefore, need to ask what the requirements for leadership in Islam are; who qualifies to be leader; how and by whom he is chosen; and what his duties and responsibilities are.
 
Emergence of a Leader
 
When Hazrat ABU ZAR (RA) requested the Holy Prophet (PBUH) for appointment to a public office, the Prophet Mohammad (PBUH)said, “public office is a trust, a source of lamentation and remorse on the Day of Judgement”.{Muslim}.
Islam, unlike other systems, discourages the practice of seeking leadership; if a person desires it for power and glory rather than serving the people by implementing the divine laws, he is not fit to occupy it. In a well-known hadith, the noble messenger of Allah has said that he who seeks leadership is not fit to assume it.
 
The Holy Prophet Mohammad (PBUH) said: “Do not long for position of authority. If you are granted this position without asking for it you will be helped in discharging its responsibilities, but if you are given it as a result of your requesting for it, you will be left alone as its captive……”. {Agreed Upon Hadith}.
An exception can be made to this injunction when a person sees a situation in which there is a potential crisis or disaster. Should he have the expertise required to help others in this situation, he may seek a specific position so as to provide assistance. 
We must now turn to the requirements for leadership in Islam in a more general sense, and the qualities a person must possess to become a leader as well as the tasks he must perform.
 
Personal Qualities of a Leader
 
Ali (R.A), the fourth khalifah, in discussing the qualities of a leader said:
“O People! You know that it is not fitting that one who is greedy and parsimonious should attain rule and authority over the honour, lives and incomes of the Muslims, and the laws and ordinances enforced among them, and also leadership of them. Furthermore, he should not be ignorant and unaware of the law, lest in his ignorance he misleads the people. He must not be unjust and harsh, causing people to cease all traffic and dealings with him because of his oppressiveness. Nor must he fear states, so that he seeks the friendship of some and treats others with enmity. He must refrain from accepting bribes when he sits in judgement, so that the rights of men are trampled underfoot and the claimant does not receive his due. He must not leave the Sunnah of the Prophet and the law in abeyance, so that the community falls into misguidance and peril.”
 
Based on the foregoing, we can identify some of the following qualities for leadership:
 
1. Faith and Belief: Faith lays the foundation of greatness and success and nothing happens unless one believes in its happening. One of the greatest qualities commonly shared by all great leaders who ever lived was their strong faith and belief in higher entity, themselves or their ideas. Faith and belief are thus the key qualities which determine the quality of one’s leadership.
 
2. Knowledge and Hikmah (wisdom, insight): “…Say: ‘Are those equal, those who know and those who do not know? ….’” (Qur’an, 39:9)
Leadership is a great responsibility and to fulfil this important duty the leader must continuously acquire knowledge. People are more likely to follow a leader’s directives if they believe that this person knows what he or she is doing.  If followers doubt the capabilities of their leader, they will be less enthusiastic in accepting directions from him. A leader with weak or inadequate expertise can bring disaster to an organization whereas a skilled leader may advance and help the same organization.  Even if the skilled leader were not a strong Muslim, his shortcomings can be made up through shura or the consultative process of decision making. In numerous ayaat of the noble Qur’an, Allah says that the Prophet (PBUH) was given both knowledge and hikmah (wisdom) (Al-Qur’an 2:129; 62:05); the two are not the same. Almost anyone can acquire knowledge through study and hard work but hikmah (Wisdom) comes only through an inner enlightenment and by seeking sincere guidance from Allah. Wisdom is the ability to apply knowledge to a particular situation to bring about the most desirable outcome. Wisdom is excellence of discernment, discretion, intelligence, penetration of ideas, correctness of opinion, quickness of understanding, and clarity of mind which leads to correct actions and decisions.
 
3. Morality & Taqwa (Fear of Allah): A just ruler is the one who listens to the Words of Allah and makes his followers listen to it, he is the one who seeks the reward of Allah, and makes his subjects seek His reward. He is the one who submits to the will of Allah and makes his subject submit to Him.
As an individual submits to God through Islam, he develops an awe of God. This all-encompassing, inner consciousness of his duty towards Him and this awareness of his accountability towards Him is taqwa. Taqwa will restrain a Muslim leader or follower from behaving unjustly. Whereas taqwa is the fear of God and the feeling of God’s Presence, ihsan is the love of God. This love of God motivates the individual Muslim to work towards attaining God’s Pleasure. For a leader, it is even more important because the power and authority he posseses can easily make him arrogant. Leaders are entrusted with the affairs of the community and if they are immoral they will not serve the cause of their people.
 
4: Adl (Justice) and Rahmah (compassion): ‘Adl (justice) and Rahmah (compassion) are two other essential characteristics a leader must possess. Justice without compassion leads to tyranny, while compassion without justice creates anarchy. A leader needs to maintain a careful balance keeping the overall good of society in mind (Al-Qur’an 5:08; 4:135; 7:29). “To treat people equally in your presence in your company and in your decisions so that the weak despair not of justice and the strong have no hope of favour”. Justice, therefore, is a fundamental precept of Islam; even more so for a leader because it is part of his responsibility to maintain balance in society. Injustice invariably leads to turmoil and conflict.
 
5. Courage and Bravery: Followers expect their leaders to remain positive about the future no matter how bad the situation may be.  Courage and determination are qualities which every leader must embrace, acquire, and possess. Courage and determination emanate from strong faith and belief and the complete satisfaction of one’s righteousness. Those who lead are expected to set an example by showing courage and taking calculated risks. People must see their leader as someone who is not afraid to face danger. Only by doing so can a leader inspire others to perform great feats.
 
6. Shura (Mutual Consultation); Shura (mutual consultation) is a Qur’anic command (3:159; 42:38); “And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.” Noble Qur’an (42:38)
There is a wisdom in mutual consultation as decisions taken with mutual consultation are supported by everyone and all concerns of the parties involved are addressed. The Prophet himself regularly consulted his companions on all important matters. It is even more important in the case of Muslim leaders. People can be inspired to make sacrifices only if they feel that their opinion is respected and that the leader does not merely dictate to them. He should encourage honest criticism and advice in regard to his role and functions.From the Islamic point of view however, a leader is required to seek the advice of his followers but is not obliged to act upon it if his own judgement, based on Islamic values, indicates otherwise. The people, however, are obliged to obey him at all times, except when he orders something prohibited in Islam.
 
7. Decisiveness and Resolution: A leader must be decisive and resolute. He must demonstrate such qualities at all times because a decision delayed may be an opportunity lost. The Prophet himself showed great decisiveness at many critical moments in life. Despite suffering a setback in the Battle of Uhud, he decided to go after the Quraish the following day instead of waiting for them to re-launch their offensive. It was this brilliant thinking and decisiveness on the part of the Prophet that forced the Quraish to abandon their plans to return and attack again.
 
8. Eloquence & Great Communicator: A leader must be eloquent and articulate. This is required to communicate the purpose of the mission clearly and to inspire people to follow it. The Qur’an itself is the most eloquent document; it appeals both to the mind and the heart. The Prophet (PBUH) articulated the message of Islam in a way that was immediately accepted by a small group of people in Makkah. Even the Quraish acknowledged that his message had merit but they opposed it because they viewed it as undermining their personal interests. Communication is an extremely important quality which must be learned, practiced and mastered by every leader of a flock.
 
9. Commitment and Spirit of Sacrifice: First, the leader is the servant of his followers. A just ruler is like a kind shepherd who looks for the best pastures for his flock and steers them away from areas of danger and protects them from harms.  He is to seek their welfare and guide them towards good. He must treat his responsibilities as a sacred trust and discharge them with that spirit.If the leader is seen to be making personal sacrifices, then the followers will make even greater sacrifices.
The Prophet, for instance, never did anything to benefit himself or his family. Often he and his family went without food for days on end. An Islamic leader and those in positions of authority make sacrifices so that the downtrodden would have more.
 
10. Sabr (Patience): Sabr (patience) is another quality essential for a leader. Indeed, like all other believers, a leader can expect to be tested, and he will need to endure. Impatience will simply drive his followers away. He is expected to bear adversity patiently, and remain forever humble. In the face of immense persecution in Makkah, the Prophet not only showed great patience himself but he also counselled his followers to do likewise. An outstanding example of the Prophet’s sabr was demonstrated following his suffering at the hands of the people of Ta’if in the tenth year of his mission in Makkah. When the chiefs of Ta’if set the hooligans of the town upon him, instead of seeking revenge, the Prophet prayed for their guidance.
 
11. Trust: This concept of trust stresses the idea of responsibility towards organizational stakeholders, and holds true whether those entrusting something to Muslims are themselves non-Muslims.
“O you  that believe!  betray not the trust of God and the apostle nor misappropriate knowingly things entrusted to you”
As a core value, trust fits within the overall Islamic etiquette governing social relationships. Trust is explicitly linked to leadership in the Qur’an. 
Once an individual has accepted to be the leader of a group or organization, he has become their trustee. Consequently, any managerial decision must be balanced with respect to this trust. 
 
12. Humility:  A Muslim leader is to be humble, and must never let his ego get the better of him. Umar, the second Caliph, lived in a simple house. He had no bodyguards for his personal security, and walked the streets of Madinah without any escort.
 
Some Responsibilities Of Islamic Leadership
 
a)      Search for Leaderships: Those who already have the responsibilities of leadership must look for people more suitable for their position.
b)      Self-development: Should try to increase / improve the qualities of leadership in himself.
c)      Area-development: Should try to organize the area he is responsible for.
d)      Leadership-development: Should try to develop more people for Islamic leadership.
e)      Establish Bait-ul-Maal: Should strengthen finance of the organization.
f)        Community-Development: Should help out in the community with proper planning.
g)      Establish Unity: Should have good relation with all Islamic personalities of his locality (i.e. Should try to unite Muslims.)
 
Rights of the Leader:
 
a)      Obedience: At all times, the leader must be obeyed.  Ibn Umar reported God’s messenger (saw) as saying, ‘Hearing and obeying are the duty of a Muslim, both regarding what he likes and what he dislikes.’ Muslims must obey the ruler as long as he does not order them to do something forbidden in Islam. Allah (I) says: (O you who believe! Obey Allah and obey the messenger (PBUH), and those of you (Muslims) who are in authority.) [4:59]
The Holy Prophet Mohammad (PBUH) said: It is obligatory upon a Muslim that he should listen (to the ruler) and obey whether he likes it or not except when he is ordered to do a sinful thing, in such case there is no obligation to listen or to obey. {Agreed Upon Hadith}.
b)      They must give sincere advice to the ruler, in a good and kind manner, by guiding him and his people to beneficial things, and to remind him of the needs of his subjects. Allah (I) instructed Moses and his brother Aaron upon sending them to Pharaoh to preach the true Religion to him:
And speak to him mildly, perhaps he may accept admonition or fear (Allah).) [20:44]
The Prophet (r) said: “‘The Religion is sincerity.’ We said ‘To whom?’ He said ‘To Allah, and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.” [Muslim]
c)      The Holy Prophet Mohammad (PBUH) said: Fulfil the covenant of allegiance which is sworn first. Conceed to them their due rights and ask Allah for that which is due to you. Allah will call them to account in respect of the subjects whom He had entrusted them. {Bukhari and Muslim}.
d)      To support him in times of adversity and crises and not to revolt against him or forsake him, even if one was from a group who does not pledge allegiance to him. The Prophet (r) said: “Whoever comes to you while you are all united under a single leader and wishes to disrupt the unity and solidarity (of the Muslims), kill him.” [Muslim]
e)      The Holy Prophet Mohammad (PBUH) said: The best of your rulers are those whom you love and who love you, who invoke Allah’s blessing upon you and you invoke His blessings upon them. The worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those who were present): Should not we overthrow them with the help of sword. He said: No, as long as they establish prayer among you. {Muslim}.
 
Rights of the Followers:
 
“O you believers! Obey God (the Qur’an) and Obey the Messenger (theSunnah) and those of you who are in charge of affairs (ulil al-‘amr). If you have a dispute concerning any matter, refer it to God and to the Messenger” (Qur’an 4:58-59)
 
a)      Justice: This is achieved by giving everyone their due right. A ruler is required to be just, such that he protects others’ rights, performs his duties, distributes responsibilities, and implements rules and decisions. All should stand as equals before him… no individual or group should be favored above others. The Prophet (r) said: “Indeed the most beloved person to Allah and the closest one to be seated to Him on the Day of Requital will be a just ruler. And indeed the most detestable person on the Day of Requital and the most severe of them in punishment will be a tyrannical ruler.” [at-Tirmidhi]
He must not oppress, deceive, or behave treacherously towards the masses. The Prophet (r) said: “No slave is given responsibility over some people and dies in a state in which he is treacherous to them, except that Allah forbids him from Paradise.” [Muslim]
b)      He must consult them regarding all affairs pertaining to their political, social and economic interests. He must allow them to voice their views, and he must accept such views if they prove to be in the best interest of the public. Allah (I) says: (And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh hearted, they would have broken away from you; so pass over (their faults), and ask (Allah’s)Forgiveness for them; and consult them in the affairs.) [3:159]
The Messenger of Allah (r) encamped behind the wells before the Battle of Badr, so one of his Companions (Al-Hubab ibn al-Mundhir) asked him: “Has Allah inspired you to choose this spot, or is it strategy of war?” The Prophet replied: “It is the strategy of war.” Upon that, Al-Hubab said to the Prophet: “Let us go and encamp after the wells in order to prevent the enemy from them (from drinking).” So the Prophet (r) took his advice.
c)      His laws and constitution should be in accordance to Islamic Law. There is no room for him to judge according to his imperfect whims or desires. ‘Umar ibn ul-Khattaab, the second Caliph of Islam, said toAbu Maryam as-Salooli who killed his brother, Zaid ibn ul-Khattaab: “By Allah, I will not like you until the earth likes blood!” He replied, “Will this [hatred] deprive me of my rights?” ‘Umar said,“No.” He then said: “Then there is no harm, for only women are displeased if they are not liked.”
d)      He should not withdraw himself from the masses or lock his doors before them, nor should he belittle them or assign mediators between him and the public; who allow some people to enter and prevent others. The Prophet (r) said: “Whoever is given responsibility of some matter of the Muslims but withdraws himself while they are in dire need and poverty, Allah will withdraw Himself from him while he is in dire need and poverty on the Day of Requital.” [Abu Dawood]
e)      He should be merciful to his subjects and not burden them with unbearable tasks or restrict their way of living. The Prophet (r) said: “O Allah, whoever takes command of something of my nation and makes things hard for them, then make things hard for him, and whoever takes command of something of myUmmah (Nation)and is gentle with them, then be gentle with him.” [Muslim]. ‘Umar ibn ul-Khattaab explained the greatness of this matter in his words: “By Allah, if a mule were to fall in Iraq, I would fear that Allah would ask me why I did not level the road for it.”
f)        Accountability To People: “Keep a close watch on me. Help me, if I am keeping right, if I go wrong, put me right. Follow me till I am obeying Allah and do not pay any heed to me, if I defy Allah”. Abubakr (R.A)
g)      The Holy Prophet Mohammad (PBUH) said: If Allah appointed anyone of you rules over a people and he died when he was still treacherous to his people, Allah would forbid his entry into Paradise. {Bukhari and Muslim}.
h)      The Holy Prophet Mohammad (PBUH) said: He who doesnot look after his subjects with goodwill sincerity will be deprived of the fragrance of Paradise.
i)        The Holy Prophet Mohammad (PBUH) said: A ruler who having control over the affairs of the Muslims, doesnot strive diligently for their betterment and does not serve them sincerely, will not enter Paradise with them.
 
Leadership is a great quality and every group be it a of 3 people, organization, family, a company, or a country needs able and good leaders. The principle of amanah (trust or Trusteeship) is an important concept of Islamic leadership. It is a psychological contract between a leader and his followers in which the former will try his best to guide, protect and to treat the latter with justice. On the global scene there is a need for good leaders too as today the world is mired by international conflicts, wars and mutual suspicions which if not corrected can demolish the whole world. The Islamic Leadership Model and the principles associated with it offer a leadership alternative which can open the door of excellence and achievement. The principles are gleaned from the Quran the words of the Mighty Wise, the practice and sayings of Prophet Muhammad, the character and deeds of the Caliphs and other great Muslim leaders who with meager means and enormous hurdles reached the zenith of excellence

Sheikh Ahmad Mukasa on ‘Muslim Wrangles’ part 1

In our continuing series about Muslim wrangles today, we speak to Sheikh Ahmad Mukasa, a renowned Muslim cleric. Mukasa is the man who clashed with the Late Shiekh Saad Luwemba at Kololo airstrip Hamza Kyeyune spoke to him about his experience on Muslim wrangles.
 
 

Hamza: You have been a household name in Muslim leadership can you tell us about yourself?

Sheikh Ahmad Mukasa: I was born in 1934 to Hajj Adam Kasule at Kirugaruga Kakiri-in Busiro North.  My grand father Hajj Silman Kalungi stayed in Kawempe and used to make soap for Nooh Mbongo but I am not sure how he did it.  I Went to Kisekke and sons Primary School but because it was pure Christina i changed to Mende Kalema memorial School. In 1950, I stopped secular classes in P.6, and went to Katuumu to concentrate on Islamic studies where I graduated as a sheikh.  I was taught by Sheikh Islam Ali Kulumba (RIP), Muhamoud Shuaib Katende (RIP) and Sheriff Ahmad Hadaad (former Imaam Nakasero mosque) among others.

Hamza: Do you have a family?

Sheikh Ahmad Mukasa: Am blessed with fifty children (50), most of them are grown and well educated. You said you studied at IUIU, do you know Dr. Umar Kasule? He is my son, he has a PhD, six of my children have master’s degrees, and others have different qualifications.

Hamza: After Katuumu did also study to Arab countries for further studies like most of the other renowned sheikhs?

Sheikh Ahmad Mukasa: No, in 1960 when I graduated as a sheikh, I taught in several schools including Mende Kalema, Kiroro Primary, Kayunga SS, Kibuli SS. I taught people like Amb. Prof. Badru Kateregga, and I then served as the Imam Kibuli mosque for over 8yrs. During the fracas between the National Association of the Advancement of Muslims [NAAM] and –Uganda Muslim Supreme Council [UMSC], I was the County sheikh Kibuli, Teacher Kibuli SS, and Imam Kibuli Mosque, a post I held for over 8years.

HAMZA: Were you staying in Kibuli then?

Sheikh Ahmad Mukasa: No, I was staying here in Mende, I used to ride my bicycle from Mende to Kibuli to exercise my duties as Imam.

HAMZA: When did you live Kibuli for Old Kampala? Who did you work with at UMSC?

Sheikh Ahmad Mukasa: I went to Old Kampala when the UMSC was formed in 1972.  I have since worked with all seating Muftis at Old Kampala, apart from Mubajje. I Worked with Abdaraaq Matovu as secretary for Religious affairs. Sheikh Silam Matovu replaced him when he resigned, I also worked with him. When Silman resigned, there was power vacuum, I and Ahmad Mufanjala took care of Supreme council. I was secretary for religious affairs and Mufanjara chairman. When Qassim Mulumba came to take over as Mufti, he found me as the highest ranking official because Mufanjala had exiled himself to Nairobi, during the 79 war, he was involved in politics. I also worked with Mulumba.  Mulumba was later replaced by Kamulegeya, I worked with Kamulegeya as well. Kamulegeya was replaced by Kakooza whom I worked with as well, then Luwemba and me again took over, then Mubajje.

IDB Sholarship Opportunity UK

Assalam Alaikum

IDB scholarships are fully funded – inform all who may be interested.

The Islamic Development Bank (IDB) is a multilateral financial development institution based in Jeddah, Saudi Arabia. IDB was established with the purpose of fostering economic development and social progress in its member countries, in accordance with the principles of Shariah i.e. Islamic law. The IDB is composed of 56 member countries across Asia, Africa, Europe and Latin America.

The IDB launched its Merit Scholarship Programme (MSP) to contribute to the development of human resources and institutions in its member countries, in science and hi-technology fields, where such expertise is lacking but considered crucial for their sustainable development.

Who we are looking for
The scholars are expected to contribute to the development priorities of their respective IDB member countries, pursuing research in areas such Health, Agriculture, Water Resource Management, Alternative Energies, Infrastructure Development, Nanotechnology and Engineering ICT.

Eligibility
The applicant must:

• Be a citizen of an IDB member country, and must be a permanent employee of an academic institution or a research centre of his/her country
• Secure admission at the University of Birmingham, using the UoB standard entry procedures
• Be 35 years of age or younger

Academic Eligibility
The applicant must:

• Be nominated and sponsored by their institutions and considered suitable and appropriate by the Offices of the IDB Governors of their countries in terms of the developmental and scientific needs of their countries.
• Have an academic background in an area of research related to science/technology, as listed on the ISD scholarship programme web-site
• Have a proposed research area that is directly relevant to the development priorities of his/her country, demonstrated by a research proposal endorsed by the University of Birmingham
• Have above average (“Very Good”) in academic standing
• Have work and/or research experience of not less than two years, with a strong history of developing publications and research in a relevant research area

Further Information and Application Procedure

• Please visit the IDB Merit Scholarship Programme for High Technology (MSP) website: http://www.isdb.org/irj/portal/anonymous?NavigationTarget=navurl://c28c70fde436815fcff1257ef5982a08
• Prospective applicants should visit the IDB website to download an application form and read the full information in relation to eligibility and how to apply.
• Prospective applicants must complete the application form and send it together with the required documents to the office of the IDB Governor in his/her own IDB member country, and not directly to the IDB Headquarters in Jeddah.
• The application must reach the relevant IDB Governor’s Office (or its designated office) by December 31 each year, for entry to the University of Birmingham in September the following year.

Application Deadline: 13 December 2011

Contact Information

Scholarship Division
Islamic Development Bank
P.O. Box 5925, Jeddah 21432, Saudi Arabia
Tel: (966-2) 646-6833 / 636-1400; Fax: 646-6887 / 636-6871
E-mail: scholar[at]isdb.org

Islamic development Bank Partner Countries

• Islamic Republic of Afghanistan
• Republic of Albania
• Democratic and Popular Republic of Algeria
• Azerbaijan Republic
• Kingdom of Bahrain
• Peoples Republic of Bangladesh
• Republic of Benin
• Brunei
• Burkina
• Republic of Cameroon
• Republic of Chad
• Union of Comoros
• Republic of Cte d’lvoire
• Republic of Djibouti
• Malaysia
• Republic of Maldives
• Republic of Mali
• Islamic Republic of Mauritania
• Kingdom of Morocco
• Republic of Mozambique
• Republic of Niger
• Republic of Nigeria
• Sultanate of Oman
• Islamic Republic of Pakistan
• State of Palestine
• State of Qatar
• Kingdom of Saudi Arabia
• Republic of Senegal
• Arab Republic of Egypt
• Republic of Gabon
• Republic of the Gambia
• Republic of Guinea
• Republic of Guinea Bissau
• Republic of Indonesia
• Islamic Republic of Iran
• Republic of Iraq
• Hashemite Kingdom of Jordan
• Republic of Kazakhstan
• State of Kuwait
• Kyrgyz Republic
• Republic of Lebanon
• Great Socialist Peoples Libyan Arab Jamahiriya
• Republic of Sierra Leone
• Republic of Somalia
• Republic of Sudan
• Republic of Suriname
• Syrian Arab Republic
• Republic of Tajikistan
• Republic of Togo
• Republic of Tunisia
• Republic of Turkey
• Republic of Turkmenistan
• Republic of Uganda
• United Arab Emirates
• Republic of Uzbekistan
• Republic of Yemen

Source:
http://www.birmingham.ac.uk/international/students/finance/scholarships/ibdscholarships.aspx