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With the Name of Allah, the Merciful, the Especially Merciful

It is with great joy that finally, after much discussion and meetings, we have been able to release this confirmation of our unity – for indeed these are simply public words which affirm what most of us have been upon for longer than we realised – in this blessed time of unity, the merciful month of Ramadhan.

I wish to explain a few things about this pledge so that the Believers may be confident in the natural happiness they are feeling at this moment; also we must ensure that there are no misunderstandings, confusion or anything worse.

Firstly – the reality behind such a pledge. For those of us who lead congregations and communities, teach brothers and sisters and those who actively give da’wah in general, this document brings nothing new to the table. When one lives such a life in the real world outside of ones laptop, ghetto, ethnic mosque or Muslim country, the differences in madhab, manhaj and ‘aqidah here in the West play only a small part in our roles and responsibilities in helping the people and providing them daily guidance with the help of Allah jalla wa ‘ala.

For example, although last week was the first in Ramadhan, it was no different to any other week for me with respect to requests for help: one Muslim brother, Ash’ari, with no other family who has been kicked out of his home, needs a Muslim household to stay with until the council can help him; three Maturidi Muslim couples want to have their nikah done, as per the Hanafi school; two sets of Barelwi Muslim boyfriends-girlfriends feel guilty about their relationships and want to get married behind their parents’ backs; one Salafi brother doesn’t believe in the hadith found in Imam al-Bukhari’s collection anymore because some of them “…don’t make sense and go against scientific fact…”; one Salafi brother has stopped smoking cannabis for Ramadhan but is finding the ”…Jinn speaking to him now unbearable…”; a group of new Muslims want an audio recorded version of Prophetic invocations they can learn in their first Ramadhan; a group of Ikhwani-Salafi Muslims need a few hundred thousand pounds to save their da’wah centre from takeover; one new Muslim has problems with the Sahih of Imam Muslim; one non-Muslim wants help with a court case and needs a community leader to give evidence; one Deobandi wants to know whether to go to Madina first or Makkah first whilst he performs ‘Umrah next week; my father wants my zakat to be given to the Tablighi madressa in his village where the children are all orphans and the teachers haven’t been paid for months; one brother wants a fatwa for either a Mut’ah or a Misyar marriage whilst he is away from his wife for one year; one new-Muslim footballer wants to know whether he can break his fast on Matchday; one person who has already been told it’s ok to eat ice-cream from Walls despite their small alcohol content wants a further opinion confirming this; one organiser wants a speech to be given to a youth gathering on the increasing prevalence of hard-drug taking; the Christian inter-faith representative wants a talk on what Ramadhan can bring to Christians; one Maliki-Salafi wants the evidence about why we should do a prostration for forgetfulness in the nawafil prayers and one Sufi Ash’ari next to me in the prayer line wanted to know what to do now that he had missed his ‘Isha prayer but was now on the 14th rak’ah of Tarawih prayers; add to that all the thousands of people who don’t feel the urge to pray or fast even in Ramadhan and then another hundred odd minor miscellaneous fiqh queries from a whole range of different Muslims in my locality, by email and by phone and you’ve got a pretty good idea what one faces everyday in this line of work.

The point? Take away all the stereotypically descriptive names and you’ll realise that they don’t have a single iota of influence in ones resultative solutions; that’s not just me of course, rather that is the case with all of the practising Muslims here in the West who live in the real world and who end up spending their daily lives dealing with the problems of their very diverse Muslim communities.

I lost interest in peoples’ groups, madhabs, names and identities over ten years ago when I decided to settle down in my community to try and get people to focus on their primary objective: to get closer to Allah ‘azza wa jall.

For the mass majority of Muslims in the West, after removing the doubts that have been instilled in them by Islam’s enemies, after learning how to pray properly and after learning to love Allah and His Messenger just that little bit more, the most important things to them are how to get married, how to stop looking at that gorgeous girl from work, how to deal with family disputes and issues, whether Shahid Afridi will open for Pakistan or not and whether Carlos Tevez is best played up front with Rooney or just off him. Sorry to disappoint everyone but scholastic theology, group-think and other delights from the books are not on the agenda for those on the ground; it might be the case for those involved in study and teaching, but then nothing will be changing for such individuals whilst they continue their further studies, and neither should it be. This is not a call for a moratorium on our intellectual legacy and that what we believe to be the Truth, rather it is a reassesing of our priorities, something which seems to occur automatically once the theory clashes with reality in the real world. 

Thus, this pledge is nothing new for many of its signatories but rather it was something that we felt was needed now to ensure that the Muslim don’t become weaker in these difficult times, to act as an advice to those who still live their Islam in a ivory tower of ideals, to act as a reminder to all of us in case even we forget the importance of unity, and to ensure that we all continue to give the very best of our efforts to our communities and our Prophet (sallallahu ‘alayhi wa-sallam) and our Lord ‘azza wa jall without being distracted by the whims, desires, impatience, immaturity and fitnah of those who may want otherwise.

Unity is a strange thing. When it’s there, you don’t really realise it because things are as they should be – normal. But when you lose it, the precious time of the Muslim is wasted trying to compensate for the instability caused by its loss, even moreso when you are like  the signatories who have much more important things to do. Really.

The challenge is to be positive and give the hopes outlined in the pledge a chance to work. Let everyone not worry about who is there and who isn’t, what has happened before and what hasn’t, how difficult things will be and won’t – as long as everyone concentrates on their ownselves and has patience with those that don’t share the same enthusiasm, then let Allah be your witness and busy yourself benefitting this beautiful Ummah with ‘ilm and hilm.

Secondly, I wish to quickly clarify the source of this pledge. It wasn’t actually written by our beloved teacher Shaykh Abdullah B. Bayyah. Rather, it was at the GCRG conference that was organised by the Shaykh that we sat down in a separate meeting and finalised the various issues that needed to be addressed. I won’t say who wrote the actual document unless he reveals that himself but everyone played a hand in editing it and agreeing to it.

As for those who haven’t signed it yet: there is no conspiracy theory and no-one has been left out. Many of these various personalities haven’t responded yet but we decided to release the pledge as it is in this blessed month as a gift to those believers who love to love their fellow brothers and sisters in Islam; it will allow for further scholars to join when they get the time to do so.

Finally, I wish to personally thank my dear brother Zaid Shakir for being the real driving force behind this whole project. He’ll hate me for saying this but he’s been a giant amongst men and he proved what we all know already: to be an Imam takes responsibility and he has fulfilled this amanah and then some masha’Allah.

For all those who wish to forward on and utlilise this pledge, please use the official PDF version below:

Pledge of Mutual Respect and Cooperation Between Sunni Muslim Scholars, Organizations, and Students of Sacred Knowledge

And to Allah belongs all success. Wal-hamdulillahi Rabbil-’Alameen.

Hold fast to the Rope of Allah, all together, and be not divided. (Qur’an, 3:103)

Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them. Their case rests with Allah; then He will inform them of what they used to do. (Qur’an, 6:159)

In light of the Divine Word, we recognize that the historical nature of Sunni Islam is a broad one that proceeds from a shared respect for the Qur’an and Sunnah, a shared dependence on the interpretations and derivations of the Companions (may Allah be pleased with them), and a shared respect for the writings of a vast array of scholars who have been identified by their support for and affiliation with the Sunni Muslims and have been accepted as the luminaries of Sunni Islam – as broadly defined.

Likewise, detailed discussions in matters of theology are the specific domain of trained specialists, and proceed on the basis of well-defined principles and methodologies, which are beyond the knowledge of the generality of Muslims.

Our forebears in faith, with all the dedication, brilliance and sincerity clearly manifested in their works, have debated and discussed abstruse and complex issues of creed and practice, and have failed in most instances to convince their opponents of the veracity and accuracy of their positions.

The average Muslim is only responsible for knowing the basics of creed as they relate to a simple belief in Allah, His Angels, Scriptures, the Prophets and Messengers, the Last Day, and the Divine Decree.

Recognizing that the specter of sectarianism threatens to further weaken and debilitate our struggling Muslim community at this critical time in human affairs, and recognizing that Allah, Exalted is He, has given the Muslim community in the West a unique historical opportunity to advance the cause of peace, cooperation, and goodwill amongst the people of the world, we the undersigned respectfully:

- Urge Muslims to categorically cease all attacks on individual Muslims and organizations whose varying positions can be substantiated based on the broad scholarly tradition of the Sunni Muslims. We especially urge the immediate cessation of all implicit or explicit charges of disbelief;

- Urge Muslim scholars and students of sacred knowledge to take the lead in working to end ad hominem attacks on other scholars and students; to cease unproductive, overly polemical writings and oral discourse; and to work to stimulate greater understanding and cooperation between Muslims, at both the level of the leadership and the general community;

- Urge Muslims in the West, especially our youth, to leave off unproductive and divisive discussions of involved theological issues that are the proper domain of trained specialists, and we especially discourage participation in those internet chat rooms, campus discussion groups, and other forums that only serve to create ill-will among many Muslims, while fostering a divisive, sectarian spirit;

- Urge all teachers to instruct their students, especially those attending intensive programs, to respect the diverse nature of our communities and to refrain from aggressive challenges to local scholars, especially those known for their learning and piety;

- Urge our brothers and sisters in faith to concentrate on enriching their lives by deepening their practice of Islam through properly learning the basics of the faith, adopting a consistent regimen of Qur’anic recitation, endeavoring to remember and invoke Allah in the morning and evening, learning the basics of jurisprudence, attempting to engage in voluntary fasting as much as possible, studying the Prophetic biography on a consistent basis, studying the etiquettes that guide our interactions with our fellow Muslims, and the performance of other beneficial religious acts, to the extent practical for their circumstances;

- Finally, we urge the Believers to attempt to undertake individual and collective actions that will help to counter the growing campaign of anti-Islamic misinformation and propaganda that attempts to portray our religion as a violence-prone relic of the past unsuitable for modern society, and by so doing justify indiscriminate wars against Muslim peoples, occupation of Muslim lands, and usurpation of their resources.

Saying this, we do not deny the reality of legitimate differences and approaches, nor the passionate advocacy of specific positions based on those differences. Such issues should be rightfully discussed observing established rules of debate. However, we urge the above measures to help prevent those differences from destroying the historical unity and integrity of the Muslim community, and creating irreparable divisions between our hearts. Further, we do not deny the urgency, especially in light of the situation in Iraq, of efforts to foster greater cooperation between diverse Muslim communities. Hence, this document should not be seen as negating any statements, or declarations designed to foster greater peace and harmony between diverse Muslim communities. However, we feel, as Sunni Muslims, a pressing need to first set our own affairs in order.

In conclusion, having called our brothers and sisters to act on these points, we, the undersigned, pledge to be the first to actively implement them in response to the Divine Word:

Do you enjoin righteousness on the people and refuse to follow it yourselves and all along you are reciting the scripture!? Will you not reflect? (Qur’an (2:44)

We ask Allah for the ability to do that which He loves. And Allah alone is the Grantor of Success.

Signed,

Abdelrahman Helbawi
Abdul Karim Khalil
Abdullah Adhami
Abdurraheem Green
Abdur-Rahman ibn Yusuf Mangera
Abu Aaliyah Surkheel Sharif
Abu Eesa Niamatullah
Aisha Faleh AlThani
Asma Mirza
Cheikhna B. Bayyah
Dawood Yasin
Ebadur Rahman
Faraz Rabbani
Fuad Nahdi
Gul Mohammad
Haitham al-Haddad
Hamza Yusuf
Hasan al-Banna
Ibrahim Osi-Efa
Jihad Hashim Brown
M. Abdul Latif Finch
M. Afifi al-Akiti
Mehdi Kader
Mokhtar Maghroui
Muhammad Alshareef
Muhammad Ash-Shaybani
Muhammad ibn Adam
Omar Qureshi
S. Abdal-Hakim Jackson
Shamira Chothia Ahmed
Siddique Abdullah
Suhaib Webb
Tahir Anwar
Talal Al-Azem
Tanveer Hussain
Tawfique Chowdhury
Usama Canon
Usama Hasan
Walead Mosaad
Yahya Rhodus
Yasir Qadhi
Zaid Shakir

…and not enough done yet – so before I knuckle down and put this site into temporary hibernation, here are a few notices:

1. You’ll be glad to hear that Shaykh B. Bayyah and his son have recovered from their accident and are resting at home in Jeddah wal-hamdulillah, as confirmed by his son Cheikhna yesterday on the phone – he sounded pretty jolly to be honest; they’re a strong lot these Shanaqitah masha’Allah!

2. My old haunt in East London desperately requires your help. Al-Ansar has only a few days to raise £200,000 to buy out their Masjid and bookshop and are looking either for donations or at the very least 200 people to give them £1000 as sadaqah or as a temporary loan to be paid back over the next 5-10 years and they need it by this Wednesday!

I don’t think this is beyond the capacities of the local Muslims in East London and many others in the UK so please try and help them as much as you can in this time of increased blessing and reward – if you have the money spare, this is a really sound investment insha’Allah.

3. The HHUGS team have a new account up and running for those who wish to continue supporting the needy:

Account name: HHUGS
Bank: Lloyds TSB
Account number: 00418137
Sort code: 30-94-77

4. Someone has asked me to remind everyone after the Northern Rock fiasco that only £2000 of your money is guaranteed in such current accounts and then the next £33000 odd is only 90% guaranteed in case of problems, which let’s be honest, are increasing in prevalence every year it seems. This is despite what the government might claim about it’s 100% guarantees etc. So, the lesson is, if you’ve got more than £2000 in your account, pass over the rest to me…

5. Those who have emailed: honestly, I’m getting through them and I’ll have answered all outstanding questions by tomorrow evening insha’Allah barakallahu feekum. I appreciate your patience and continue to seek your forgiveness for my deficiencies.

6. I almost forgot: I apologise for my anger in the khutbah after having to be interrupted only 3 minutes into it, against the person who parked their car and blocked in a disabled mother neighbour of the Masjid who wanted to leave her house. Next time, I’m going to find out who that person was and name and shame.

As for the kids laughing, joking and smoking (!) I told today in Tarawih that *censored*…

Also, I applaud the stance adopted by the best reciter in Manchester, Imam Abu Umar of Didsbury Masjid, who refused to lead Tarawih prayers tonight because of the repeated ignorance and stubborness of those who continue to block the drives of the neighbours of the Masjid. I understand that the next step is that there will be no Tarawih prayer held at the Masjid if this ridiculous situation from the Muslim community – Didsbury has already been threatened with court action for the actions of its Musalleen and enough is enough.

How on earth the one single community of people in this world with the greatest moral and civic duty of treating the neighbours and the people in general in the best way possible, have become infamous for being the worst and most irresponsible is just beyond me. Wallahi, it is beyond me.

Anyway, that’s my moan for this month. There are far too many things that one can pick up on that freaks you out when you see the Muslims together but life is just far too short.

Have a great Ramadhan insha’Allah. One more post to come and then we’re out…

So, who said that youth didn’t have any talent?

Congratulations and glad tidings to everyone – Ramadhan Mubarak, Ramadhan Kareem! May Allah bless this wonderful month for us, allow us all to get closer to Him, and let us not leave it except that we have been forgiven for our many sins, Ameen!

It’s a (temporary) collective sigh of relief as the Saudi Arabian authorities announced 30 days of Sha’ban a few minutes ago and thus Wednesday night will be the first night of Tarawih prayers in the Haramain and Thursday 13th September being their first fasting day of Ramadhan.

Seeing that most of us here in the West also expect to start on Thursday, at least we’ll have a unified start between the two main camps in the UK insha’Allah.

Incidentally, anyone wishing to join us tomorrow night to fulfill the Sunnah of sighting the Crescent moon is most welcome to join us on the Glossop plains. 

There are things in life which are not very important, those which are quite important and then those things which are absolutely vital for our collective well-being.

Let this be a reminder to me and anyone else who wishes to read on – there is simply nothing more vital for us in our very short and limited lives than to take absolute maximum benefit from the blessed month of Ramadhân.

The really interesting thing about the statement of Allah, the Most High:

“So remind (them), for indeed the reminder benefits those who have faith,” [Al-Qur'ân 51:55]

is that those who have the pure characteristics of faith do indeed benefit, even though human nature by itself would seem to oppose that. Isn’t that sadly true? When someone believes they know what to do, they don’t necessarily appreciate being told again how to do it. If someone believes that they’ve heard everything they need to hear, it takes a seriously patient and magnanimous person to sit there and hear it again.

By now we’ve certainly heard all the Prophetic narrations on the blessings of this very special time; a time in which our righteous ones delight as the gates of Paradise are flung open, and in which our sinful ones breathe a sigh of relief and take time to reflect as the gates of Hell are locked up.

So at this moment of clarity, where the stomachs, hearts, eyes, ears, tongue and mind are all enjoying their greatest moment of purity, let us all try and make sure that we profit from the following points gleaned from the advice of our Pious Predecessors …

1. Make sure that this blessed month becomes a period of accounting for your actions, a revision of your daily routine, an opportunity for the betterment of your life for all your years to come. To enter Ramadhân not believing it to be so will be a total loss. You’ve actually made it all the way here now, so let’s reap the harvest! Think about all those who were aiming for this month but found a dark grave instead. Reflect on all those who woke in the morning but found that their evenings never materialised.

Consider for just a second as our scholars said: if you can’t change your ways and gain at such a blessed time then at what time will you change?!

2. Try to make sure you perform all of the tarâwîh prayers in congregation for the Prophet, peace be upon him, said:

“Whoever prays with the Imam until he leaves, it is written for him that he prayed the entire night.”

3. Do not be wasteful or extravagant with your wealth, for not only is that impermissible, but you reduce the opportunities of giving more in charity for which you could be rewarded for. They said about the Prophet, peace be upon him, that he gave in charity especially during Ramadhân like the one who didn’t fear or even recognise poverty.

4. Commit yourself to continue after Ramadhân that which you have prepared yourself to do during Ramadhân. The salaf would say:

“The sign of one’s fasting being accepted from him in Ramadhân is the continuation of his good actions and character after Ramadhân.”

5. Remember: this is a month of worship and hence action, not lethargy and sleeping. This is even more relevant here in the West considering winter is so close with its short days and long nights. It is well known from the Companions, in emulation of the Prophet, upon whom be peace, that they used to say:

“Reap the benefit of winter by fasting its days and standing (in prayer) during the nights.”

6. Make your tongue habitual in the dhikr of Allah so that you don’t become from those:

” … who do not remember Allah except little.”

7. When you feel the pangs of hunger, just remember how weak you actually are, how dependent you are upon food and other such necessities from the immense blessings of Allah, may He be glorified.

8. Make a concerted effort to permanently leave that which doesn’t benefit you, but rather causes you harm. This is even more so when you are fasting. Maymûn used to say:

“The weakest of fasts is that in which only food and drink is left out.”

9. Remember: your actions are a trust from Allah so audit yourself like any successful company does; have you performed and fulfilled your deeds as is deserving of them? This obviously applies to all our actions such as prayer, dhikr, manners but particularly fasting. Ibn Rajab, may Allah have mercy upon him, said:

“Our fasts need istighfâr to make up for their deficiencies, and good deeds to intercede for them.”

10. Hasten to seek forgiveness from those whom you have oppressed in any way, before they take from your (very few) good deeds. Don’t forget, the greatest oppressive tool is the tongue so tether it as strongly as possible. Sha’bi narrated that ‘Umar, may Allah be pleased with him, said:

“Fasting is not just refraining from food and drink, but refraining from lying, falsehood, backbiting and swearing (by Allah).”

Abu al-’Âliyah, may Allah have mercy upon him, used to say:

“The fasting one is in a continual state of worship until he says about another person that which they would not like to hear.”

11. Strive to feed the fasting one so that you can obtain a reward equal to his. Ibn ‘Umar, may Allah be pleased with him, used to always break his fast sharing with the poor; if any of his family tried to prevent him from that, he would refuse to spend the night with them. It was also reported from him that whenever someone would come to him asking for food, he would give them his share and then return home to find his family had eaten what was left of food in his house. He would not let on and would end his fasting day without eating anything.

12. Know that Allah is the Most Generous and that He is the Most Merciful. He accepts the repentance of the penitent, more so than ever at such a special time.

13. If you have committed a sin or done something wrong which Allah, may He be glorified, has concealed for you from the people, know that this is an opportunity for you to seek repentance for those mistakes. Hasten to seek forgiveness and make sure that you do not return back to that sin.

14. Try to increase your knowledge of the explanation of the Qur’ân (tafsîr), the narrations of the Messenger, his biography (sîrah), and the principles of our religion – to seek such sacred knowledge is one of the highest forms of worship.

15. Stay away from such company and people which don’t benefit you; try to accompany righteous good folk as much as you can. Good people always spread their blessings to others.

16. Going significantly early to the Mosques is a sign of great love and desire to please Allah; a sign that you are in need of him at all times, not just those times in which all the congregation are together. Abu Hurayrah, may Allah be pleased with him, said:

“The Companions would often spend much of their fast in the Mosque so as to purify it (i.e. purify the fast itself from useless talk, gossip, backbiting etc).”

17. Pay attention to those who are under your authority such as your family, guiding them to that which will benefit them in their dîn, for they will far more willingly take their example from you than from other people.

18. Do not go to extremes by preparing many different dishes for the iftâr meal. This leaves the women of the house no opportunity to benefit during the daytime of Ramadhân such as reciting the Qur’ân etc., especially if they are just busy cooking all day.

19. Reduce the amount of time you spend shopping in the night-time during Ramadhân, especially the last ten nights. This will prevent you wasting your time at such a precious and blessed period of your life.

20. Strive to spend these last ten special nights of Ramadhân standing in prayer. Remember: there is one particular night amongst these ten, known as laylat al-qadr which is in fact greater than a thousand months of worship. Surely to hit the jackpot on such a night is beyond our wildest dreams yet it is a jackpot available to everyone with no need to purchase a ticket and no need to take any risk – that’s gambling dîn style.

21. Don’t forget that ‘Eid is a special day of thanksgiving to our Lord, so don’t make it a day where you lose control of yourself, wasting all the good works of your heart and soul as it kept your desires in check for the entire month.

22. Set aside for yourself, even but for a small time, a period of isolation in the mosque known as i’tikâf – you will probably never enjoy such an intensely beneficial period for your soul to reflect upon how it is so cultured by day-to-day life in the 21st Century. This period of respite for the heart, mind and soul will allow you to replenish your vital organs with what they really need – the elixir of life which is nothing other than to be immersed in the worship of Allah, the Most Exalted.

23. On the festive day of ‘Eid as you enjoy yourself with your family, take a brief moment to remember all those brothers and sisters of ours who are orphans, stricken by poverty, famine and war. Know that if you have the ability to make a difference, hasten to such an excellent deed; if you are unable, do not forget to thank Allah for His unlimited favours He bestows upon us.

24. Set aside for yourself regular days of fasting throughout the year – don’t just make your relationship with fasting limited to Ramadhân only. Now that you have seen the rewards on offer for the fasting one, his special entrance of ar-Rayyân in Paradise, his supplication which is not rejected, his closeness to his Lord during his fast, his moment of joy as he breaks it, his increased ability to refrain from the bad and embrace the good – now that you’ve actualised these benefits, carry them over to the six days of Shawwâl just after Ramadhân which is equivalent to fasting the entire year! Don’t forget also the middle three ‘bright’ days of every month, Mondays and Thursdays when our actions are presented to our Lord, as well as a host of other special occasions to double up from such as the Days of ‘Arafah, Tâsû’ah, ‘Âshûrâ’ etc.

25. Finally, reflect upon your overall condition; make an audit of all your daily affairs so that you can identify areas for improvement and rectification. These will include: sticking to the congregational prayers, paying zakât fully and on time, maintaining your family ties, being honourable with the parents, being mindful of your neighbours, rectifying old feuds and problems between previous friends and colleagues, cutting out extravagance and the wasting of wealth, culturing and educating those under your guardianship, being concerned with the affairs of your fellow Muslim brothers and sisters around the world, delighting in and then acting upon sincere advice, protecting oneself for riyâ’ (showing off), loving for your brother that which you love for yourself, not allowing yourself to fall into the trap of backbiting others. Carry on reciting the Qur’ân and reflecting deeply upon its meanings and last but certainly not least, humble yourself as you listen to His Words being recited.

The list could simply go on and on – surely there are enough points here to make even the most heedless one reflect upon their state and consider changing their actions for the better.

O Allah, give us the ability and strength to make this Ramadhân our Ramadhân, a time for change and maturity, a time for quality and success, amîn.

May the Peace and Blessings of Allah be upon His Beloved Messenger, his family and all those who follow in his footsteps until the Final Day.

This article is simply wonderful, a real scholarly insight into the issue of moonsighting as the title suggests by Shaykh Haitham al-Haddad and well worth a quiet 5 minutes to contemplate over. Although some might differ from the Shaykh’s advice with respect to Saudi being potentially the best solution of a bad bunch, such as myself, the emphasis on unity and getting on with things that will hold the community together is the key issue and this article is one of the best you’ll read. Really I mean it – check it out.

An Insight into Moonsighting
Shaykh Haitham al-Haddad

The issue of moon sighting has never been as divisive as it has become today. In the past, Muslim scholars agreed on a certain method to decide the start and end of the month of Ramadan. In the last few years, advancements in communications and media have turned the world into a small village creating a new context where matters concerning inter-countries relations are involved. A second new context may also be related to the presence of many Muslims in countries that lack one single Muslim authority. Resultantly, readily understood issues related to a number of Islamic rituals have now become controversial and confusing. This confusion is further fuelled by the influence of a Western lifestyle upon Muslims; generally speaking, Muslims are often accused of being anti-Western or even unscientific in their spheres of life. This can influence them to react emotionally and unreasonably. One such observable sphere in which many Muslims have reacted in this manner is with regard to moon-sighting and the establishment of the start of the month of Ramadan, ‘Id al-Fitr and ‘Id al–Adha.

In this article, I would like to draw attention to specific principles in an attempt to remove misconceptions surrounding the ongoing debate.

Shari’ah Principles related to the confirmation of the beginning of Ramadan and the ’Id

I believe many readers will be aware of these principles yet some of them may not be aware of specific fundamental issues within them. In order to gain a deeper understanding we have to differentiate between the principles used by those in authority in any Muslim community including the Muslim nation [ummah] under the Caliph [khalifah] or other leaders in his absence, and the principles used by ordinary Muslims.

Leaders or those in charge are commanded to employ one of two principles. The first is to sight the moon with the eye. The basis for this doctrine is numerous Prophetic traditions [ahadith]; Abu Hurayrah relates that the Prophet, may Allah praise and send peace and blessings upon him, said, ‘Fast when you see it (i.e., the moon) and cease fasting when you see it, and if it is hidden or cloudy, complete the counting of Sha’ban as thirty days.’ This hadith is agreed upon by Al-Bukhari and Muslim; similar authentic ahadith are also recorded. The second principle applies only in the absence of the first, which is to complete thirty days for the month of Sha’ban. The basis for this is also the previous hadith and many other similar statements. It is worth noting that the overwhelming majority of scholars unanimously agreed upon using these two principles. Furthermore, it has been stated by a number of scholars that the overwhelming majority of scholars also agreed not to consider astronomy or calculations as a tool to confirm the beginning of Ramadan or ’Id.

Scholars who quoted this consensus include al-Jassas al–Hanafi(1), al-Baji al-Maliki(2) Ibn Rushd al-Maliki(3), al-Subki al-Shafi’i(4), Ibn Taymiyyah(5), Ibn ‘Abidin Al-Hanafi(6) and others. They added that the effective cause [‘illah, ratio legis] for confirming these events is the visual sighting of the moon or the completion of the month of Sha’ban. This means that the only basis for fasting is one of these two principles.

It is important to clarify this point further; the Shari’ah in many cases may consider a variety of factors including scientific ones that could have an effect on the ruling. However, the scientific factor may or may not influence the end ruling of the Shari’ah since in some cases it is totally outweighed by other factors to the degree that it appears to be ignored completely. There are numerous examples to help explain and corroborate this. Take the following instance, in a well known hadith, the Messenger of Allah said, ‘The child belongs to the bed and the adulterer deserves the stone’(7). This hadith explains the case of a man who states he was involved in an illicit relationship with a married woman and claims the child she later bears. Allah, the legislator, paid no attention to this claim and affirmed that the child remains the legitimate descendant of the woman’s lawful husband. This is the explanation of the statement, ‘the child belongs to the bed’. The lawful husband can deny this association with the child only by li’an(8), the process of taking an oath by Allah and invoking His curse after an allegation of adultery.

To explore the workings of this principle let us suppose after the death of both parents, the other siblings dispute the legitimacy of this child and their claim is supported by DNA tests which show that this child is not a descendant of their father, and is not their full biological brother or sister. However, the only legislated way of depriving the child of any right(9) is through the process of li’an. With the death of both parents this is not possible so the child must remain the legitimate child of both parents in the eyes of the Shari’ah.(10) Without the process of li’an the child is considered the legitimate child of both parents even if science proves otherwise. Here we can say for the sake of clarification that this child has two fathers, the biological (or scientific one) and the legal [shar’i] one. As far as the Shari’ah is concerned, the latter is the real father and the former holds no significance whatsoever; he is deserving of punishment for his admission of adultery.(11)

Similarly, we can also say that we have two types of months; the first is the legal month, which is known as Ramadan and the second is the astronomical (scientific) one, which is the 9th month of the lunar calendar. All Islamic rulings are based upon the first month which may or may not coincide with the astronomical month.

The latter has no significance in the eyes of the Shari’ah and hence no Islamic rulings are based on it. This means that we are dealing with two different spheres that have no connection with each other; the sphere which is defined by the Shari’ah and that which is defined by astronomy. Therefore, once the sighting of the moon is confirmed and accepted by the leader of Muslims or by the majority of Muslims then there is no need to investigate further let alone claim that the sighting was invalid or not possible due to astronomical calculations. Who has the authority to judge that it is wrong? Someone with astronomical facts? No, not at all, as the astronomical facts are dealing with a different type of month which is different from the one which governs the timings of certain acts of worship. Our month or field of discussion is something else. We are not denying the astronomical facts; rather we are not fasting the astronomical month. This is very similar to the previous case of biological vs. legal father. If we come to know for a fact that we started fasting Ramadan on a day which was different from the astronomical calculation, then that will have no effect at all on our fasting or ’Id. This is a fundamental line of reasoning that many people have ignored or are unaware of. It sets aside the following oft-quoted principle, which although correct is not applicable here: many proponents who favour considering astronomical calculations state that a person’s account of having sighted the moon is speculative [zanni] whereas astronomical calculations are definitive [qat’i] and the Shari’ah gives credence to the definitive over the speculative. As stated however, even if we for the sake of argument ‘accept’ the calculations as being definitive (ignoring the differences within astronomers themselves), the point is that the Shari’ah did not consider scientific and astronomical calculations as determining factors in the first place with regard to the sighting of the moon. I will avoid delving into the discussion around the accuracy of astronomical calculations and the claim that some astronomers make that there is a level of uncertainty in calculations; this is beyond the scope of this article and does not really make a substantial difference on account of the aforementioned argument.

Recall the different occasions during the time of the Prophet where a number of people testified that they, as individuals, sighted the new moon; there is the possibility that these individuals erred or even lied. The Prophet on one occasion questioned the witness about his faith and upon hearing his testimony of faith, the Prophet commanded Bilal to announce the month of Ramadan. Advocates of astronomical calculations respond to this by saying that the witnesses were Bedouins who were skilled at knowing the start and end of lunar months so their reports were more likely to be accurate. The reality is even if we were to accept this assumption, those who use this argument do not accept testimony even from someone skilled and experienced unless it is confirmed by astronomy; their criterion is astronomy and not experience in moon-sighting. The acceptance of the Prophet of such testimony is a clear guidance for us to follow without any reluctance. Allah says in the Qur’an, ‘And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment.’(12)

The Prophet’s instruction to complete the thirty days of Sha’ban when the moon is not able to be sighted lends further support to this reasoning of differentiating the Islamic month of Ramadan from the astronomical month; the famous scholar, Ibn Hajar, said, “This (completing thirty days of Sha’ban) is an indication that we should not refer to calculations or astronomy. The Prophet guided us to completing thirty days of Sha’ban while he could have guided us to consider other means that enable us to know the beginning of the astronomical month”. The day that follows the 29th of Sha’ban could be the first day of Ramadan or the last day of Sha’ban. However, if we are unable to sight the new crescent due to poor visibility, then we consider the following day as the last day of Sha’ban without any doubt, even though it might be the first day of the astronomical month. Our month of fasting, Ramadan, will start in this case after the 30th of Sha’ban is completed. This is again a matter of consensus between all scholars. Similarly, if the new moon of ’Id al-Fitr in this case is seen on the 28th of Ramadan, then the Muslims should commemorate their ’Id based on the new moon and then compensate the 29th day of Ramadan the day after the ’Id or any other day. There is no disagreement about this.

The principle for the masses

Their guiding principle is mentioned in the hadith, ‘The fast is the day you all fast; the breaking of fast is on the day that you all break fast; and the day of sacrifice is on the day that you all sacrifice.’(13) Al-Tirmidhi said, ‘Some scholars explained this hadith to mean that fasting and breaking the fast should be done with the Muslim body [jama’ah] or the majority of people.’

This means that the common person does not have his own sighting of the moon or follow his own decision. The matters of beginning Ramadan and confirming ’Id are not private affairs; they are decisions which affect the ummah and therefore have to be taken on that level. None can do this except the leader of the Muslims. When there is no leader then the majority of Muslims represent the opinion of the ummah. Today, the same ruling should be applied on all sections or communities of Muslims due to the nature of Muslim countries being separated and each making its own decisions.

If we consider this principle we will find it in agreement with common sense as failure to implement this leads to confusion. One can imagine an individual fasting alone, but is it possible for a person to establish ’Id with all its rituals such as the congregational prayer, takbir, exchanging greetings and celebrating alone? Can we have two different days of ’Id in one city or country? The answer is no we can not and should not. This is not a matter open to dispute. Therefore, the Muslim individual is left with no choice but to go with the flow of the majority on this matter and to act according to the meaning of this hadith. Here, it is appropriate to mention a case elaborated upon in works of jurisprudence [fiqh]: the ruling for a Muslim who starts the month of Ramadan according to the country he is residing in and then travels to another country that had started Ramadan on a different day. Ramadan for Muslims in the destination country may end before or after Ramadan in the home country. If it ends before then this means that he may fast only 28 days while if it ends after then he may end up fasting 31 days! What do scholars say about this case? They say that the person should follow the country he has arrived in which means he must fast with them and end the month with them even if it is more or less than a ’month’. If he fasts 28 days, then he must fast one more day after ‘Id to complete 29 days which constitutes the minimum number days in a month. A similar case in point occurs when a person sees the new moon on a specific day and then travels to perform Hajj. Obviously he will follow Muslims in Makkah and will not follow his own moon-sighting even if he is pretty sure that their decision is wrong according to astronomy.

Some may question the basis for differentiating the lay person’s conduct from one in authority; there are some commands that address every single Muslim irrespective of position. An example is, “O you who believe, establish the prayer”. There are also some other commandments that addressing specific people according to position, gender etc. For example, Allah says in the Qur’an, “Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise”.(14) This command is directed to those in authority and it is not addressed to the individual; individuals cannot arrest a thief and cut his hand off!

Prayer calculations vs. moon-sighting calculations

It is allowed for us to rely on scientific facts that can provide accurate information in deciding the prayers times; we are allowed to use watches, computer programs and other technologies to decide these times. Why is this not the case for deciding the start and end of Ramadan? I will summarise the answer as given by a number of scholars including the famous Maliki scholar al-Qarafi(15). A very similar understanding can be also found with Ibn Taymiyyah. There is a major Islamic difference between the prayer timings and the timings for the beginning and ending of Ramadan and the Hajj day. Allah says in the Qur’an to establish the prayer from midday till the darkness of the night (i.e.. the Thuhr, ‘Asr, Maghrib and ‘Isha’ prayers)’16 and He also said, “So glorify Allah , when you come up to the evening (i.e., offer the Maghrib and ‘Isha’ prayers), and when you enter the morning (i.e., offer the Fajr prayer)”(17) Allah has commanded us to pray in those specific times and hence we are commanded to determine the time by any means. In contrast, Allah never commanded us to begin Ramadan in a specific time or due to the birth of the new moon rather he commanded us to fast once we ‘witness’ the new moon as it is mentioned in the aforementioned hadith and in the verse in the Qur’an, “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion. So whoever of you sights (the crescent on the first night of) the month, he must observe the fasts that month”. Therefore, our concern is not in the actual time or the birth of the new moon which is identified by the moon leaving the conjunction; rather we are concerned with ‘witnessing’ the new moon. In the case of prayers the actuality of the time is of concern to us.

Therefore, our concern is not in the actual time or the birth of the new moon which is identified by the moon leaving the conjunction; rather we are concerned with ‘witnessing’ the new moon. In the case of prayers the actuality of the time is of concern to us.

Practical alternatives?

Some Muslim individuals and organisations repeatedly call Muslims in the UK and some other non-Muslim countries to abandon following Saudi Arabia in determining Ramadan, ‘Id and Hajj. A section of these voices are driven by certain agendas to attack the Saudi government and ultimately to attack the religious ideology adopted by Saudi Arabia. In any case, they are unable to provide a practical and workable alternative. The suggestion for Muslims in the UK and other European countries to establish their own moon-sighting has proven over the years to be both an impractical and a non-approachable solution for numerous reasons. Muslims in the UK for example have not agreed on any one organisation to represent them in this issue due to their wide and diverse nature. They differ on the course to be followed in case of failure to sight the moon on the possible dates of visibility; some recommend following astronomical data, others recommend following the sighting of the nearest Islamic country. Again, they differ between themselves on which country to follow. Others suggest that when the moon is not sighted then Sha’ban should be completed as thirty days irrespective of the astronomical data as this is mentioned in the Prophetic guidance. However, this recommendation is not widely accepted as it means that for the most part Ramadan will start after the thirty days of Sha’ban due to the cloudy conditions in most European countries including Britain. Another opinion put forward is for each Muslim to follow one’s local mosque; this is the worst recommendation as it divides Muslims on a matter which should unite them as a single community; what does one do if there are two local mosques? Another option is to follow the first country that announces the sighting; while this is a very logical and legitimate opinion; it is unlikely to be accepted due to the political climate, diversity and disunity of Muslims living in the UK as an example. Moreover, those supporting astronomy as their basis will again question the sighting if it does not meet their criteria.

After considering all these opinions and taking into account that almost two thirds of the Muslims in the UK, for example, follow Makkah for spiritual reasons, one will find himself compelled to support this judgment. As we have declared before that the basis of this is textual and rational evidences. Unity is not the determining factor for this conclusion but is one of the prime factors for sure. It is also worth noting that the masses in many countries follow Makkah and not Saudi Arabia; their attachment is to Makkah as their holiest place and not to Saudi Arabia.

The process of moon–sighting in Saudi Arabia

To conclude the discussion, I would like to state that the Saudi moon-sighting is not a matter of personal attachment to myself for many reasons. One reason is the fact that I am not promoting following Saudi Arabia in deciding the beginning and ending of Ramadan. Nevertheless, I would like to clarify a misconception related to the Saudi moon-sighting as it is criticised in Muslim and some times non-Muslim media. These criticisms include the claim that they rely on ordinary Bedouins who emerge from the desert knowing nothing about moon-sighting and the stages of the moon. Some claim that the main motivation for such individuals who testify to seeing the new moon is to gain a reward or seek fame. This criticism is further used to attack the Shari’ah as a whole as it is always linked to Saudi Arabia. It is important for us all as Muslims to not falsely accuse others and ignorantly support a non-Islamic agenda.

Firstly, the official Saudi calendar is not used at all in deciding the beginning and ending of Ramadan and the day of ‘Arafah. I have heard many times that the Saudis are following the Jewish methodology in their calendar and therefore Muslims fast according to the Jewish moon-sighting. Such a ridiculous statement is unworthy of a response. The Judicial High Court is responsible for deciding such dates and is based on testimony that they receive. Secondly, some accuse the Saudi authorities of not paying attention to verifying the testimony that comes from a single unknown person who may be lying or mistaken. I would like to say that in most years, the testimony is corroborated by a number of known witnesses. In 1424 AH there was a controversy concerning sighting the ’Id moon and its visibility; it was announced that the moon was sighted in Saudi Arabia and many astronomers and others accused Saudi Arabia’s system of being daft and paying no attention to the important matter of a Muslim’s worship. I happened to be visiting a friend a few days later who was watching a documentary presented by Al-Majd TV channel about moon-sighting. In this documentary, the channel interviewed the person who sighted the moon; it was apparent that this man was not just a simple lay person with little intelligence. He was well educated, experienced and knowledgeable in both visual sighting as well as astronomy. He even took the camera crew to the actual location and his set up where he would watch for the new moon. He also added that it was his habit for many years along with a group of people to monitor the new moon every month. At times they would accompany one of the judges of that area. In addition, a famous Saudi astronomer Dr. Mohammed Bakheet al-Maliki wrote an article published in Ramadan 1421 AH (Dec 2000) that in 1413 AH astronomers announced that it was impossible to see the new moon due to its disappearance half an hour before sunset, yet it was announced that the moon was sighted by more than ten people in Saudi Arabia and in the United Arab Emirates. He also added that some sighted the moon without intentionally going out to look for it. The number of witnesses rose to the extent that the Judicial High Court ceased to accept any more testimonies. The famous scholar Dr. Bakr Abu Zaid, who used to work for the Ministry of Justice that is in charge of dealing with witnesses, mentioned that in 1406 AH astronomers announced that it was impossible to sight the new moon of Shawwal. However the moon was sighted by more than twenty different people in various places in Saudi Arabia and some other neighbouring countries. In addition, I came across a PhD thesis by a researcher who said that in 1425 AH it was also announced that it was impossible to sight the new moon of Shawwal yet it was witnessed by more than forty people and the authorities officially recorded more than ten of those testimonies. I relate these incidents to provide more clarity about the issue and to advise people not to accuse other Muslims, especially knowledgeable people, of committing trivial mistakes concerning major matters.

Finally, I would like to emphasise to my brothers and sisters living in any non-Muslim country of the conclusion of this discussion. The evidence compels us to follow the opinion of the majority of Muslims in our country irrespective of the how the opinion is arrived at. There are further details that need clarification to answer many questions for Muslims living in the West; it is not the intention of this article to address such detailed matters but to clarify the main misconception about moon-sighting and the role of astronomy.

___________________________________________________________

Notes:
Source: www.islam21c.com

1. Ahkam al-Qur’an 1/280.
2. Al-Muntaqa Sharh al-Muwata 2/38.
3. Bidayah al-Mujtahid 1/283-284.
4.
5. Majmu’ al-Fatawa (25/132-133).
6. Hashiyah Ibn ‘Abidin 2/387.
7. Narrated by Abu Hurayrah, related by both Al-Bukhari and Muslim.
8. As mentioned in Surah al-Nur. This process involves both the husband and wife going to a judge and testifying by Allah that they are truthful and if not invoking the curse of Allah upon themselves if they are lying about the alleged act of adultery. Once this process is finished then the child will be associated with the mother and have no connection with the father.
9. This includes the right to claim lineage to the father (and his family), the claim to maintenance costs and inheritance. These and other rights are discussed in the books of Islamic jurisprudence.
10. Some scholars may consider tacit approvals from both sides as another legitimate way of depriving him this right. This case is only offered as an example here and its details are not able to be discussed here.
11. There is more to be said about the part of the hadith where the Prophet commanded his wife Sawdah to don the hijab before the disputed person. However, that is outside the scope of this discussion.
12. Surah al-Hashr 59:7
13. It is recorded by al-Tirmidhi and the wording is his, Abu Dawud and others.
14. Surah al-Ma’idah 5:38
15. al-Furuq vol. 2, pg. 179
16. Surah al-Isra’ 17:78
17. Surah al-Rum 30:17

A few people have been asking what happened to the Shaykh in Jordan on Tuesday as has been reported on the Shaykh’s site here.

Alhamdulillah, the Shaykh is recovering. On arrival in Jordan Tuesday morning, on his way from the airport to the Dead Sea district, the Shaykh’s car crashed whilst trying to avoid a straying camel, colliding into a lamppost. The occupants were treated at the Military Hospital there and alhamdulillah, it seems that although only suffering cuts and bruising to the nose, the Shaykh, who is over 70 years old, is getting rest and regaining his strength under the best care possible insha’Allah.

Pray for his good health and recovery. Jazakumullahu khayran.

Yep, it’s that time again. Can you like believe it? Anyway, this is what’s happening over the next month odd…

- Makki Masjid, 125 Beresford Rd, Longsight, Manchester, will be hosting the scholar and teacher from Makkah, Shaykh Waseeullah Abbas (hafidhahullāh) this Wednesday evening, the 5th of September 2007, between Maghrib and ‘Isha prayers. All brothers and sisters in Manchester are encouraged to take benefit from this Ramadhān reminder.

- The Fiqh class at Cheadle Masjid this Wednesday will be covering the fiqh of Ramadhān and associated issues. It will be between Maghrib and ‘Isha prayers and will be the last one before Ramadhān.

- This Saturday will be Shaykh Kehlan’s final Tafsīr class before the Ramadhān break. It will resume at the new time of after ‘Isha prayers the first Saturday after ‘Eed al-Fitr i.e. October 20th 2007 insha’Allah.

- This Friday evening will be the last al-Adab al-Mufrad class before the Ramadhān break and will be the first opportunity for attendees to get a free copy of our “Ramadhān Guide”, an edited book version of Shaykh Munajjid’s primer on the rulings pertaining to Siyām.

- I will be delivering a lecture entitled “Preparing for Ramadhan” at Cheadle Masjid, Wilmslow Rd, Heald Green, Cheadle, this Saturday 8th September evening at 6.45pm insha’Allah. There will also be the 2nd opportunity to get copies of the Ramadhān Guide. Those who can’t make it will have an opportunity to download the edited version by next week.

- Don’t miss the Cheadle Family Fun Day this Sunday 9th September, 12.30pm – 5pm, at CMA. As it is Heritage Day, the Masjid will be hosting an open day as such for all Muslims and non-Muslims with plenty of events inside and outside including talks, BBQ, competitions etc. Bring your neighbours and your kids. And your Missus too if she feels left out…  

- My khutbah dates this Ramadhān at Cheadle Masjid will be Friday the 14th and 21st of September and the 5th and 12th of October insha’Allah. Be early or pick up just an egg. If that.

Take advantage of these last few days of Sha’ban my dear brothers and sisters and practise fasting and see how bad you perform. Really. You’ll be shocked. But the good news is that a mistake realised here and a loose tongue picked up now will be good deeds gained in a few days time insha’Allah.

Listening to the recent media coverage, in particular BBC Radio, of the tenth anniversary of Princess Diana’s death got me thinking.

Whatever your opinion about Diana and that infamous night, whether you saw here as a paradigm of virtue or a manipulative celebrity that played the media with the utmost of skill, there is no doubting the incredible effect she had on ‘normal’ people, illustrated not only in the mourning it seemed the entire world plunged into but the sadness and sorrow still being expressed on the tenth anniversary of her passing.

Why? Because all those ‘normal people’ calling in said in eulogy to her “she made us feel so special,” and “she showed that she actually cared,” and “she had time for everyone,” and “she never showed any annoyance,” etc.

This made me think. The Believers are more deserving to be described like this than those who do not follow the Perfect Example in the Messenger of Allah (sallallāhu ‘alayhi wa-sallam) – surely if we claim to be his followers and love him (sallallāhu ‘alayhi wa-sallam) more than our own selves, then we should recognise that this is how the Prophet wanted us to be like and indeed wanted the people to see the Muslims behave like.

Thus, let me offer the following two pieces of advice, one general and one more specific:

1. We should never belittle even the tiniest bit of goodwill shown to another person, in fact non-human as well. When meeting someone, we should be as natural as possible; the only way that will be possible is if you love for your fellow brother or sister in humanity that which you love for yourself. Remember, this will only have the desired effect on your external front if you really truly believe it on the internal – if not, you’ll only come across as a fake and as we all know, people can spot a fake “have a nice day!” and “take care!” every day of the week.

Once you have that love and concern for humanity in your heart, your natural disposition will change; you’ll go that little bit further with your friend, your neighbour, your work colleague, your customer in the workplace, the passer-by in the street, the one who asks your assistance at the grocery store and so on. The lesson to learn here from the Diana experience and something I am sure that all of us can attest to is that such small acts of kindness are never forgotten, and always leave a good impression.

Also, although you may not realise this unless you do a quick spot-check on yourself in a shop window or on the screen of your mobile phone, you don’t actually realise how much you frown. Try and make that extra effort to have a nice demeanour showing on your face, or even better, a smile. A big beard and different clothes are scary enough for most people without your frown and grimace having to make things worse…

2. My specific advice is to all those involved in da‘wah, teaching and lecturing – whether at the small scale or at international conferences – never belittle the effect your attention and concern for individual students and attendees can have. It is far too common to see such speakers speak and act in one way in front of the people and yet be totally relaxed and chilled with their own clique or family. It is no surprise that the most loved of the speakers are those that make you feel like someone at home,  or from that very same clique or family – there are no barriers and no false impressions and indeed no self-aggrandising which is a real disease and side effect of successful da‘wah.

Don’t underestimate the interest you show in someone and adding that personal touch. When I think back to when I was a teenager back in the Dark Ages and the girl of my dreams remembered my name after I had tried every means possible to get her attention for over three months, I felt so light and dizzy walking home that I thought it couldn’t get any better. Not too many years later, when I had been sitting in a circle for a week studying Arabic in the midst of the desert under a scholar called Shaykh Muhammad Salim al-Shanqiti and he called me by my name – I was so dumbstruck and in awe, that if I had died there and then, it’d have been enough.

To compare between the two feelings and emotions I had felt is not just a “no-brainer”, not just a insult to the Deen, but the difference between them was that between the Heavens and the Earth. And God is my Witness.

When I look at speakers and scholars today and my recommendation of them, sometimes I look to see how they interact with the ‘awwām i.e. the general masses and not just their own peer group, their equally intellectually-able colleagues or their own special groups – do they treat everyone with equal respect? Do they withdraw from their community or are they at the centre of all its events? Are they always there when you need them or does it sometimes feel like you’re trying to get hold of the Prime Minister? Are you being respected for your faith or being treated according to status?

We know that one of the big fitan of our times is the way that some Muslims treat their non-Muslim peers or colleagues so much more respectfully and better than their fellow believing sisters and brothers, thinking thereby that there is greater honour and security in doing such. And likewise, we have to be careful not to overreact and differentiate too much between the very rich and powerful Muslims and the masses of ‘normal’ Muslims for this is a version of the same problem. One of the most beloved lessons in adab I have ever learnt was from my own teacher, one of the senior scholars in the UK, when he was with me whilst someone called me on my mobile phone and I ignored the call. “Why did you do that?” he asked. “It’s no-one important Shaykh, they’ll call back again,” I replied.

The Shaykh looked at me in amazement as if I had just done a major sin. “You should never treat people like that.”

It was only from then on that I realised that my own teacher – infinitely better, revered and more busier than myself – had and has never ever refused to take a phone-call from any single person, or attend to a visitor at his Centre or home or not give full attention to any person at any time – whoever he or she was. Ever since then, it has never failed to amaze me how the Shaykh will be on a call, take another call from someone wanting advice and then tell them that he would call them back at his own cost. Needless to say, I now try my very best to get to all people wanting something from me and failing that, to get back to them all within a set period of time. But the embarrasment of it is that I do that now because I was shamed in to it by a scholar whereas the real people of taqwa do it because it is a natural extension of their humanity and love for the Sunnah of the Prophet (sallallāhu ‘alayhi wa-sallam).

This is just one small example of how we shouldn’t disregard even the most flippant of things and thereby fall into the trap of self-delusion that anyone of us blessed with the opportunity to teach people their religion and provide guidance is in any single way better than the next one standing in the line.

Smile folks. Give people their rights. Never underestimate anything that you say or do. And in closing, if I am the only one who benefits from this reminder and I implement it, I will be the real winner.