INSIGHT-SEPT-OCT '24

INSIGHT O f f i c i a l

M a g a z i n e

o f

D a r u l

U l o o m

C A N A D A

sept/oct ‘24 vol 2 issue 5

The Problem of

EVIL SCHOOLS THE NEW PARENT

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about the cover

Masjid at Uzungal Lake Trabzon, Turkey.

CONTENTS 06

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EDITORIAL

W

hen parents renege in the responsibilities to their children, it often falls on the shoulders of society. In our case, schools, which were set up to educate the next generation, have now taken on the role as child-rearers. Children spend a bulk of their time in and outside of school with peers so that peers have become the news parents while parents are demoted to stranger status. The result is the fulfillment of a prophesy.

Theodicy is the the vindication of divine goodness and providence in view of the existence of evil [Oxford Dictionary].

In his superb article The Problem of Evil, M. Dr. Mateen Khan, takes on the question of theodicy that has perplexed Christianity for centuries. In summary, he explains that since nothing falls outside the pale of Divine wisdom, evil is a subjective idea and is due to our inability to see the bigger picture, which is known only to Allah.

Patron

Hazrat Dr. Ismail Memon Fatawa Mufti Husain Ahmad Badri

Contributors

Mufti Omar Baig Maulana Dr. Mateen Khan Dr. Kamran Karatela M. Zubair Ahmad M. Ahmad Amin

Editor

Asim Ahmad

Attribution

Photo by berffilm: https://www.pexels.com/photo/facade-of-a-building-and-graves-at-mevlanamuseum-konya-turkey-19012878/ “Mevlana Museum & Rumî Tomb Grave stones”

by David J. Lull is licensed under CC BY-NC-SA 2.0. “Fraud and Usury are Crimes, NOT Profit Centers!!” by Chris Boese is licensed under CC BY-NC-ND 2.0.

E-mail office@ducanada.org

Website

www.ducanada.org

Address

51 Prince St. N, Chatham, ON N7M 4J7, Canada The views expressed in the columns of Insight magazine do not necessarily represent those of Darul Uloom Canada.

The articles published in this magazine may be reproduced with due acknowledgment.

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By Asim Ahmad

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was 6 years old when my baby sister was kidnapped. I was the youngest of the four siblings and was excited to be promoted from ‘youngest’ to ‘older’. For a kid living under the shadow of four older siblings, that was terrific news.

I still recall the fresh package just delivered into this world tucked in my mother’s arms.

But, two days after my mother was discharged from the hospital, she returned home empty-handed.

My heart sank when I was told that my baby sister would not

be coming home. My mother and father had decided to give her up for adoption to my aunt who couldn’t bear children.

How kind of you, I thought at the time, but that’s not fair! I was excited for her homecoming, and here my aunt steals off with her. I grumbled a lot, but mere protestations would do nothing. I eventually got over it and life went on.

Six years later, the wound was reopened. This time it was my baby brother. Now, I was positively incensed. My aunt appeared back on the scene, but what could I do but glare

and seethe. @#$%..

I was hurt, but that hurdle too was eventually overcome. My adopted siblings lived four states down to the south and we would pay them a family visit once or twice a year. By that time, sibling possessiveness had been replaced by wonderment at two people who shared our looks but were miles apart in every other way.

The hardware was the same, but the software was different.

Soon after, my aunt and uncle would pack up and leave America behind forever with my two siblings. Twenty-four

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years on, my adopted brother and sister now have their own families. I have met my sister’s family a handful of times and have yet to meet my brother’s kids.

My moral quandary in this childhood breakup is the inability to reconcile what I know with what I feel. I know they are my biological siblings. But the differences in the way we were raised created immovable barriers like two distinct cultures. As a result, I know them as family, but see them as strangers.

This personal experience confirmed for me the winner in the nature vs nurture debate. What I took from it is that nurture is

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a powerful force for change, an observation that is confirmed by the hadith. The Prophet s said, “Every newborn is born on the fitra. Then his parents Judaize, Christianize and Zoroastranize him.”[1] The force of nurture distorted and reshaped the nature with a brand new installation.

A prophesy

My personal experience in this debate also highlighted how a prophesy came to be.

Let me explain.

Filicide, matricide and patricide[2] are three prevalent phenomena in our time. It’s in the news and its all the time. Various theories have been formulated about the causes. Experts

often implicate generational gaps in age and opinion and mental illness for such extreme antisocial behavior.

But the truth is otherwise.

The Prophet s prophesized a time when people will kill their own relatives. The Sahaba were shocked and asked, “Will they have brains?” The Prophet s said, “They will not.”[3] The Sahaba’s shocked reaction indicates that though such anomalies may have happened, they were not a scourge of that era. The generational gap existed then

‘schooled’ from childhood to adolescence by a cadre of hired strangers and your peers with whom you spend more than 8 hours a day, 40 hours a week. It is where you mature under the raw guidance of people from the same age group.

Do you remember the infamous Columbine school shooting in 1999? Two teens, Eric Harris and Dylan Klebold, went on a shooting rampage killing 15 students and injuring many more. They were school buddies who had

Dimly lit corridors and periodic drills, constant monitoring, and establishing of hierarchies of intelligence based on grades. Yes, I mean your school. and, I am sure, mental illness is not exclusive to our times.

That rules out these two possible causes, at least from a hadith perspective.

The third possibility is scarier still, involving an institution that looks like prison. Dimly lit corridors and periodic drills, constant monitoring, and establishing of hierarchies of intelligence based on grades.

Yes, I mean your school. It is where you are raised or

been planning the massacre for over a year. The parents had no idea what was brewing in their kid’s minds.

Though a crude example, it reveals how nurture effectively removes natural barriers between two strangers while creating huge barricades between parents and child.

Nurture at work looks something like this: In the U.S., a typical day of high school starts at about 7:30 a.m. and ends around

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3:00 p.m., Monday to Friday.

Extracurricular activities are typically scheduled in the afternoons and early evenings during the school week; however, some extracurricular activities may also be scheduled on weekends.[4] Then what about free time after school and weekends?

Let’s remove the dust from this poll to understand the true scope of this crisis. Firstly,

the poll does not differentiate between friends and family.

So, even if the teen spends time with friends only, the poll lumps it together as family time. The fact that family and friends are even placed together indicates the societal insignificance of family time.

In addition, family here refers to the organic unit consisting of both a mother and a father.

With a single-mother or single-father unit, family time

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and then disappear. That is one extreme, yes, but we do have a lot of single moms where the father is not involved in the child’s life at all. Then there are the situations where the father is around but works so much (or just does not come home often) that he never sees his children and family. Being a parent is the single most important job someone can have, mother or father – both need to realize this and do right by their children.[6] The crisis is so big, even the government took notice.

Now, our tax money funds a whole campaign [https://www. fatherhood.gov] dedicated to encouraging fathers to be more involved in family life.

Now, let’s look at the prophesy: a time will come when the son obeys the wife and shuns his mother, the son will be righmust be quality time for it to be teous to the friend and disparaging to the father.[7] effective family time.

Interestingly, the word for ‘beI don’t know if you have seen the Pass it on ads that advertise ‘family time is the best time’ and the Take Time to be a Daddy Today billboards. One mom commented: It saddens me that we live in a world where men need to be reminded to be dads. It breaks my heart that we live in a society filled with the kind of people that would father a child shrinks significantly since the single parent is spread thinner between work, the mundane, and family. The poll also does not mention what happens after suppertime. In addition, the definition of family time is rather ambiguous. Are they sitting watching a movie together, playing basketball, or connecting through meaningful conversations? This is important for family time

Translation and Commentary on Riyāð-Al-ýāliúõn

P

Author: Muslims at work Publication Volumes: 3

eople often seek good books to read in English to enhance their spirituality. For a long time, such books were scarce, especially those with good English and high-quality print. Alhamdulillah, in recent years, many original English works focused on spirituality and character-building have come out. However, there are still very few good translations and commentaries on classical works. The available translations are often in archaic English, poorly printed, or literal translations without commentary, making it difficult to derive practical lessons.

The translation and commentary of Riyad as-Saliheen by Muslims at Work Publications fills this void.

This edition stands out for its accuracy, clarity, and quality. It combines the wisdom of Imam Nawawi’s hadith collection with accessible commentary, making it an indispensable resource for both personal and communal use. Below are the key features of this exemplary work: Accurate translation The translation of Riyad as-Saliheen in this edition is notable for its precision and fluidity. Along with being accurate, the language used is simple and easy to understand, unlike many older and archaic translations. It also avoids unnecessary jargon or higher-level vocabulary, making it accessible to anyone who knows basic English.

Brief and concise commentary Accompanying the translation is a concise commentary that significantly enhances the reader’s experience and is derived from reliable

by Mufti Omar Baig

Book review

ing daily personal growth, the book offers valuable guidance on leading a righteous life, with teachings that encourage the cultivation of virtues such as patience, humility, and gratitude. The concise commentary aids in reflecting on these teachings and applying them to everyday situations.

The book serves as an excellent resource for preparing short khutbahs/youth halaqas, providing a wealth of hadith that are both relevant and easy to explain. The clear, accurate translation coupled with the insightful commentary makes it easy to convey the teachings in an engaging manner.

Additionally, this book is perfect for daily family readings. The accessible language and straightforward explanations make it suitable for readers of all age groups. Reading together as a family can foster spiritual growth and encourage discussions on important Islamic principles, strengthening family bonds through shared learning.

Conclusion High-quality print This work caters to a wide range The physical quality of the book of readers and its fluid translation, is another place where this publica- concise commentary, and durable tion excels. The high-quality print print make it a valuable resource for includes a durable cover and fine daily reading, educational purpospaper, ensuring that the book can es, and family use. Given that the withstand regular use. The text is complitation is by Imam Nawawi, printed in a clear, readable font, a renowned hadith scholar, readers making it accessible to readers of can be confident in the authenticity all ages. The attention to detail in of the teachings. This book is ideal the book’s production enhances for anyone seeking to deepen their the overall reading experience and understanding of Islam and incormakes it a pleasure to handle. porate its teachings into their daily lives.

Versatile use This edition is ideal for a variety of purposes. For individuals seeksources, ensuring that the explanations are grounded in sound scholarship. It provides essential context and insights without overwhelming the reader, making it easy to grasp the teachings and their applications. This approach is particularly beneficial for readers who may be new to hadith study or those looking for quick, meaningful reflections.

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ing righteous to a friend’ is birr, the same word used in hadith for obedience and kindness toward the parents.

Let us not forget nursing homes where aged parents are conveniently deposited to live the last of their breathing life with other aged people. The outcome of the cultivation at school/college/ university culminated at nursing homes.

So, what exactly was the Prophet s predicting? To me, it is not a stand-alone occurrence, but a phenomenon that incorporates the biggest contributor of our education system.

In other words, a great way to estrange your children from yourself is to send them to the public school system for a solid education. While they will make for great professionals, they may possibly not turn out as great sons and daughters.

Schools are the new parent. n

In other words, a great way to estrange your children from yourself is to send them to the public school system for a solid education.

While they will make for great professionals, they may possibly not turn out as great sons and daughters.

Hadith is the prophetic word, which derives from the root huduth (to happen); but many other words and terms like hadath and muhdath (innovation) derive from the same root.

úiddõth

one who talks a lot; rajulun hiddõth, gossiper, excessive talker

muúódatha

discourse, conversation, discussion, talk

úódõth

the opposite of qadõm (eternal); in this sense, hadith signifies something that has a beginning and end; creation

úawādith al-dahr

changes, shifts in time; event of a time, usually disastrous

úadāth; aúdatha

impurity: excrement, to excrete; to break the ritual purity [Isl. law]

learn Arabic

muúóddith

speaker, spokesperson, narrator, narrator of prophetic hadith, traditionalist

úadāthat al-sinn

to be of youth and young of age

uúdūtha

lots of talk; gossip; it is said, “sara rajulan ahdutha (he has become the talk of the town)

úidthān

the beginning of something; the Prophet s said, “Had it not been for their coming out of kufr [hidthan qaumika bi al-kufr], I would have rebuilt the Ka’ba.”

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he logical problem of evil has been a longstanding issue in non-Muslim societies.

Theist thinkers have addressed this issue in a field known as theodicy. However, in Islam, this field has received less attention. The experiences of the first generation of Muslims, along with the Qur’an and the Sunnah, have naturally provided answers to the problem of evil. Yet, as Muslims increasingly engage with non-Muslim culture, they encounter similar spiritual doubts.

This growing trend highlights the increasing relevance and urgency of theodicy from an Islamic perspective in contemporary Muslim society. The problem of evil can be summarized in this syllogism: 1. Premise 1: If God exists, He is allpowerful, all-knowing, and all-good.

2. Premise 2: A God with these attributes would not allow evil to exist.

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3. Premise 3: Evil exists.

Conclusion: Therefore, an allpowerful, all-knowing, and allgood God does not exist.

Thomas Aquinas, an influential Christian philosopher and theologian, articulated the problem of evil as follows: "It seems that God does not exist, for if one of two contraries were infinite, the other would be altogether destroyed. But the word 'God' means that He is infinite goodness. If, therefore, God existed, there would be no evil discoverable. But there is evil in the world. Therefore, God does not exist."

Early Muslim Experience faced significant evil and suffering.

The Prophet Muhammad ‫ﷺ‬s and his Companions experienced great suffering. Before prophethood, he lost his father, mother, and grandfather, and endured great poverty with 16

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his uncle, Abū ṬTālib. During the early revelation period, he faced the overwhelming event of the first revelation, rejection by his clan, mockery, insults, physical attacks, and a severe social boycott resulting in the loss of his closest allies, his wife Sayyidah Khadījah and his uncle Abū ṬTālib. When he and his followers were forced to leave their hometown, their enemies pursued them to Madinah. There, they fended off three existential battles— Badr, Uhud, and Khandaq— and faced the treachery of the Madinan hypocrites and Jews.

The early Muslims endured torture, starvation, and killing.

Their Rabb tested them with suffering, which strengthened their conviction rather than weakening it. Their endurance made Islam dominant, and subsequent generations

internalized this lesson.

Theodicy in Islamic Thought ‘Ulamā have proposed various approaches to theodicy. The Hanafis, especially Imam Abū Mansūr al-Māturīdī, explained that the occurrences of this universe and the actions of Allah are best viewed through His attribute of divine wisdom (hikmah). Wisdom is defined as what causes the best outcome or as placing things in their proper place. This latter interpretation is also the definition of justice (‘adl). Together, this underscores the idea that every worldly occurrence is based on divine wisdom and its outcome is just.

Imam al-Māturīdī wrote, "Whoever truly knows Allah, His independence, His authority, His power, and His dominion, and understands that creation

and command belong to Him, will recognize that His actions cannot deviate from wisdom. This is because He is inherently wise, independent, and knowledgeable. In human experience, actions deviate from wisdom due to ignorance or need, both of which are absent in Allah. Therefore, it is established that His actions do not deviate from wisdom."

This means that a being will act unwisely only if they are unaware of the best course of action or driven by a need to maintain their interests over what is wise or right. Both are impossible for Allah the Exalted. Thus, even events that may seem evil to us or cause undue suffering are a series of events that lead to the best, most wise outcome.

This can be summarized in a syllogism:

Whoever truly knows Allah...understands that creation and command belong to Him, will recognize that His actions cannot deviate from wisdom.

1. Premise 1: An action will deviate from wisdom due to ignorance or need.

2. Premise 2: Allah is free of any ignorance or need.

Conclusion: Therefore, Allah’s actions will always be wise.

Allah the Exalted, as the only Creator, is the creator of everything, including both good and evil. His actions are always wise, even if humans perceive them as evil due to their limited knowledge.

What we see as evil often has a greater, divine purpose that we cannot fully understand.

Additionally, His actions cannot be labeled as evil because there is no higher, binding authority to judge them as such. Therefore, creation is purposeful, and divine wisdom INSIGHT MAGAZINE

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MORAL is present in all aspects of reality. This perspective helps us avoid judging Allah by human standards, which are limited in understanding the full scope of divine wisdom. Evil, then, is a part of divine wisdom, and the perceived problem of evil arises from our lack of understanding rather than actual injustice.

Moral and Natural Evil When speaking of evil (and suffering), there are two types: moral evil, which refers to the evil done by morally accountable individuals, i.e., human beings, and natural evil, which relates to suffering not attributable to human beings, like childhood illnesses and natural disasters. Moral evil is logically tolerated, even by atheists, as it is easy to attribute this evil to the individuals responsible for it. Likewise, it is easy to understand that a consequence of free will is that many choose to bring about evil and suffering. This is the moral responsibility for which humans have

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been created and distinguished from other creations. Moral evil is the willful violation of divine commands to goodness, and it is directly attributed to man for having chosen it and indirectly to Allah as the creator of the action. If man chooses obedience, then the action is good from his perspective, and if he chooses disobedience, it is evil from his perspective. Allah creates the action, if He wills, to complete the consequences of man’s choice.

On the other hand, natural evil is directly attributable to Allah as there isn’t a responsible intermediary. Divine wisdom explains that evil and suffering are an illusion for the one lacking complete foresight. Allah’s actions are ultimately good, and what is perceived as evil serves higher purposes within Allah’s wise and just plan. In short, moral evil is rebellion against the Divine not followed by repentance, and natural evil exists as a necessary consequence of a planned wise outcome. Ultimately, both are good. Moral evil is good when it is followed by repentance and leads to divine proximity for the sinner.

Both moral and natural evil are good because divine wisdom

directs the best outcome.

Lessons from Surah al-Kahf In Surah alKahf, this idea of unapparent wisdom is illustrated in the interaction between Sayyiduna Mūsā and Khidr. Through their journey, Sayyiduna Khidr creates a hole in the boat of a people, takes the life of a boy, and repairs a wall without compensation while they needed money. Sayyiduna Mūsā contests, respectively, that it is wrong to damage another’s property, take the life of an innocent child, and suffer when rightful compensation could have alleviated it. Before parting ways, Khidr explained the wisdom guiding each event: that damaging the boat protected it from a tyrant, the boy’s death prevented future wickedness, and the wall’s anonymous repair hid the treasure below for its rightful owners. Thus, in each scenario, Sayyiduna Khidr had access to knowledge that Sayyiduna Mūsā did not, which indicated the wisdom and ultimate good in his actions. Similarly, upon seeing the wisdom of Sayyiduna Ādam’s creation, the angels exclaimed, "Glory be to You! We have no knowledge except

what You have taught us. You are truly the All-Knowing, AllWise." (2:32)

The Atheist Dilemma Often, atheists cite the problem of evil as proof against those who believe or as an excuse for their own disbelief. However, unlike theists, atheists do not have access to explanations that rely upon a higher Being, e.g., His divine wisdom. Atheists view the world through the lens of Naturalism, which posits that only natural processes exist as explanations, neither solving the problem of evil nor providing a satisfactory explanation for suffering’s existence. Rather, after arguing that evil exists, they are left with the devastating problem of being unable to eliminate it. The problem of evil may justify their atheism, but

it does nothing to alleviate their concerns. Rather, it only exacerbates them. However, for the Believer, the existence of evil is part and parcel of divine wisdom, increasing their belief.

Spirituality & Suffering Even though divine wisdom provides an intellectually satisfying answer, the heart stands to benefit more. Of Allah’s infinite attributes, He has emphasized His mercy.

Some of the Qur’anic exegetes (mufassirīn) explained the meaning of the basmala as “[The existence of the world is only] in the name of Allah, Most Merciful and Compassionate.”

This is consistent with Allah’s statement in the Qur’an, "I will inflict My punishment on whoever I will whereas My mercy

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encompasses everything," (Al-Aʻrāf 156) and in a hadith qudsī, "Verily, My mercy overcomes My wrath."

Thus, we know existence is not suffering but a mercy bestowed upon all creation. How would one come to Allah’s mercy and goodness had it not been for suffering and evil?

Existence is greater than individual pleasure or pain and represents Allah’s perfect knowledge and wisdom.

Thus, suffering and evil have practical value in that they reflect Allah’s attributes and enable spiritual growth. Difficulties serve wider, wiser purposes even if their beneficial outcomes are not evident in our lifetimes. Thus, each difficulty is from the divine, a path connecting to Him. It strips away the veils between us and Him. Allāmah Rūmī wrote: When someone beats a rug with a stick, he is not beating the rug – his aim is to get rid of the dust.

Your inward is full of dust from the veil of I-ness, and that dust will not leave all at once With every cruelty and every blow, it departs little by little from the heart’s face, sometimes in sleep and sometimes in wakefulness.

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My merc My wrat know ex sufferin bestowe creation

cy overcomes th.” Thus, we xistence is not ng but a mercy ed upon all n.

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Prophesy

A time will come upon the people when the most successful will be the vile, son of the vile; he will not believe in Allah and His Prophet s [Mu’jam al-Kabir]

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Fatawa

Q

My husband and I were living in Canada in his parents’ house. My husband has recently passed away in an accident. I am now in iddah. May I go to the graveyard? Is it permissible to go through my iddah in the UK where my parents are?

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A

. Inna lillahi wa inna ilayhi rajioon.

May Allah grant him Jannatul Firdous and ease your hardship during this difficult time.

When a husband passes away, the wife must observe a period of iddah (waiting period) that lasts for 4 months and 10 days unless she is pregnant, in which case the iddah continues until she delivers the baby. This period is designated for mourning and involves specific guidelines that need to be followed. During this time, the wife should grieve by refraining from adornments such as makeup, jewelry, perfume, hair oil, kohl, or henna unless required for medical reasons. This period is meant for reflection and remembrance, ensuring that the widow has time to process her loss in a manner that is dignified and respectful.

It is important to remain in the house where she was residing at the time of her husband’s death. This is a significant aspect of the iddah, as it provides stability and security during a time of emotional upheaval. Leaving this home during the iddah is not permissible unless there is an absolute necessity, such as safety concerns or lack of basic needs. Therefore, visiting the graveyard during this period is not allowed.

THEY SAY, TRADE IS LIKE INTEREST. BUT ALLAH HAS PERMITTED TRADE AND HAS FORIBDDEN INTEREST. Even after the husband’s passing, her father-in-law remains her mahram (a male relative whom she is permanently forbidden to marry). However, he is not obligated to provide for her maintenance. If the father-in-law owns the house, he should allow his daughter-inlaw to stay and observe her iddah there, provided that there is no risk of fitnah (temptation or discord) and that proper pardah (modesty) is maintained. This is especially important if her brother-inlaw, who is not a mahram, also lives in the house. In such cases, measures must be taken to ensure that interactions remain appropriate and within the bounds of Islamic decorum.

Q

Is it permissible for the Muslim community to give Zakat or interest money to a Muslim who is in severe debt to pay off his Muslim creditors?

How should interest money be handled?

Zakat is a fundamental aspect of Islamic finance, aimed at redistributing wealth to support those in need. If someone is in severe debt and their net wealth, after subtracting the debt, falls below the nisab (the minimum amount of wealth for zakat eligibility), they are eligible to receive zakat. This ensures that individuals who are financially burdened by debt can receive the necessary support to alleviate their hardship and regain financial stability.

A

It is permissible for the Muslim community to give zakat to such an individual if they meet the criteria. The primary objective of zakat is to support those in

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financial difficulty and help them overcome their challenges.

Regarding interest (riba), it is impermissible to deal in interest, whether taking or giving it.

Muslims are instructed to avoid accumulating interest money intentionally. However, there are situations where interest money may come into one’s possession unintentionally, such as interest accrued in a savings account. In such cases, the recommended way to handle this money is to give it away in charity to those who are eligible to receive zakat.

This action is done to purify one’s wealth from the impermissible gains and align with Islamic teachings.

The charity should be given without the intention of seeking a reward from Allah, as the primary goal is to cleanse the wealth.

The recipients of this charity, who are eligible for zakat, can use the money for their personal needs, including paying off debts. This means that it is permissible for them to use this money to pay off their creditors, thereby alleviating their financial burdens and helping them achieve financial stability.

Q

In a janazah prayer, if the Imam inadvertently omits the fourth Takbeer before saying salam, does that render the prayer invalid?

The janazah salah (funeral prayer) is a crucial aspect of Islamic rites, and it consists of specific components that must be fulfilled for the prayer to be valid. One of these components is the four Takbeers.

A

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If the Imam inadvertently omits the fourth Takbeer, it affects the validity of the prayer. The Janazah Salah must be repeated due to the omission of a fardh (compulsory) Takbeer, which is an essential part of the prayer. Ensuring the completion of all Takbeers is necessary to uphold the integrity and validity of the Janazah prayer.

Q

A father of seven children (five daughters and two sons) wants to make a formal declaration about the distribution of his assets after his passing.

Can he divide his estate among all his children?

In Islamic law (Shariah), making a wasiyyah (will) in favor of an inheritor is not permissible.

This rule ensures that the Islamic inheritance system, which is meticulously designed to distribute assets fairly among heirs, is upheld. A wasiyyah can only be made for non-heirs and must not exceed one-third of the estate after debts and funeral expenses are settled.

The remaining estate must be distributed among the heirs according to Islamic inheritance laws.

A

However, it is permissible for a person to gift their property or wealth to their children during their lifetime. This act offting (hibah) allows the father to distribute his wealth among his children while he is still alive, provided it is done fairly and without causing harm or injustice to any of the children. It is essential that such gifts are given freely and not as a

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way to circumvent the rules of inheritance.

Q A

Are dentures allowed in Islam? Isn’t modifying one’s teeth, li creating gaps between them, forbidden?

In Islam, altering one’s natural appearance for cosmetic reasons, such as creating gaps between teeth, is considered ‘taghyeer li khaliqillah’ (changing Allah’s creation), which is forbidden. This principle is based on various hadiths, including one where Abdullah g said, “May Allah curse the women who have tattoos done, and the women who have their teeth separated. Should I not curse those whom the Messenger of Allah s cursed?” (Ibn Majah) However, dentures are allowed in Islam. Unlike cosmetic modifications, dentures serve a functional purpose by covering defects or gaps caused by missing teeth. They do not alter existing natural teeth but instead provide a necessary solution for aesthetic and medical reasons, ensuring the individual’s well-being and ability to eat and speak properly. Using dentures aligns with the principles of maintaining health and correcting physical deficiencies without altering Allah’s original creation.

UNLIKE COSMETIC MODIFICATIONS, DENTURES SERVE A FUNCTIONAL PURPOSE BY COVERING DEFECTS OR GAPS CAUSED BY MISSING TEETH. 32

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omeone asked, “I love beauty to the extent that I keep even ordinary things with great arrangement and order. And I am much attracted to a beautiful face.

Hazrat Thanawi responded, “Some of what you have described is good. Allah has inclined you towards a good thing. If you are abled to pursue it rightfully then you should thank Allah. But an inclination toward a beautiful face which one is prohibited from is bad.

Have patience and keep your gaze low even if you must lose your life. Remember, Allah is very modest, and He feels shy of His slave when he looks at the forbidden. If you have an inclination for beauty and you love it then know that perfect beauty is with Allah and He alone is the Great Beloved.

Then, what kind of modesty is it to displease the Great Beloved for the sake of ordinary beauties of this world. So, stay away from the forbidden.

Another corrupted heart asked, “Satan convinces me by whispering that what will you do if Allah gives you legal authority over these desirable faces?

So, consider that you have the authority and think of the pleasure and enjoy it, and do not think it illicit to do such a thing.”

Hazrat responded, “The treatment of an evil thought is another thought which is that if the husband of the woman were to know of what you are doing, how would it put you to shame! Suppose you tell him that what I think is not unlawful but I hope that you die and I

Pearls of wisdom have a lawful relationship with your wife. That too would put you to great shame. Then, know that Allah knows of that without your disclosing it to Him. How shameful of you that He watches you and knows of your intention.

Besides, think of the punishment in Hell as if it is happening before your eyes. Or tell your nafs that just as you advise me to have pleasure with other women, if anyone else has the same pleasure with my wife and I come to know of it, what will I do? Obviously, I would be ready to kill or be killed. Then, will not the other person be provoked to kill me when he learns of my intention, and harm me in every conceivable manner?”

Maulana Dr. Abdul Hayy was a physician and was allowed my Hazrat Thanawi to practice. He said that in the initial days when he started his practice, he visited patients at their homes. One day, he was called to examine a patient at her home. He found to his bewilderment that she was not fully clothed and he prayed to Allah to protect him. So, he wrote to Hazrat on what to do in such a situation.

In reply, Hazrat wrote only two sentences: pray to Allah and guard your gaze and heart. I too pray for you.

Dr. Abdul Hayy said that when he received this advice, he supplicated to Allah before sitting down in his clinic. As a result, his heart remained immune from evil intentions for the rest of his life.

He said that he thought that it would be very difficult to lower the gaze when he had female

patients. So, he made it a habit to always lower his gaze regardless of whether he was talking to men or women. “I practiced this for months on end and never raised my gaze when I faced a man or woman. I talked to everyone with my gaze low. So I did not know who was before meman or woman, young or old. I followed one method: keeping the gaze low.”

The point is that when man engages in such things, he finds it very difficult to protect himself. But Allah makes it easy for him. He does not leave His slaves abandoned. If man makes a firm resolve to keep himself safer from mischief and supplicated to Allah for help and makes a little effort from his own side, then I have faith that Allah will not forsake him, but will help him, if He so wills. However, if he makes no resolve, and has no intention of saving himself from mischief and continues to neglect on the pretext that he is occupied in such a profession that he cannot save himself from facing women all the times, then there is no promise of help from Allah for such people.

Someone wrote, “I have learnt from you that an evil glance and its treatment is based on the use of choice. In spite of that i do not find courage to use my option, and i fall into sin. The will power is simply not strong enough.”

Hazrat Thanawi responded, “Strength will also develop through use.” One should not presuppose that he is weak and sit helplessly.

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divine decree and

PREDESTINATION Divine Decree and Predestination

as mentioned in the Quran: “No disaster strikes upon the earth or among yourselves elief in divine decree except that it is in a register and predestination is a fundamental tenet of before We bring it into being indeed that, for Allah, is easy” the Islamic faith, which is to [57:22]. say that our belief is incomRegardless of the hardships plete unless we accept that everything that happens to us one faces, they ultimately serve was meant to be and that what a purpose, though it may not be immediately clear what that does not happen to us was purpose is at the time. As statnever meant to be. All events are predetermined by the will ed in the Quran, the decree of and decree of Allah, as stated Allah is only good: “Say, ‘Never will we be struck in the Quran: “Indeed, all things We created except by what Allah has decreed for us; He is our prowith predestination” [54:49]. tector.’ And upon Allah let the Every calamity or hardship believers rely” [9:51]. that occurs was known to Every disaster occurs with Allah before it transpired and are recorded in the Lawh Allah’s permission. Had he not willed it, it would not have tter Mahfudh (Preserved Tablet),

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BELIEF IN DIVINE DECREE IS A FUNDAMENTAL TENET OF THE ISLAMIC FAITH.

strikes except by permission of Allah. And whoever believes in Allah — He will guide his heart.

And Allah is Knowing of all things” [64:11].

Once an individual acknowledges that all calamities occur

by Allah’s will, they must submit and exercise patience. The reward for patience is Paradise.

Allah says, “And reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments]” [76:12].

Patience holds a crucial role in this aspect of faith, comparable to the head’s relation to the body. It is a noble trait that yields great rewards, as Allah states: “Say, ‘O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account.” [Quran 39:10] Another significant benefit of enduring the Divine Decree is that a believer receives rewards in both good and bad times. The Prophet s noted, “How wonderful is the affair of the believer! All his affairs are good, and that is only for the believer. If something good befalls him, he is grateful, and that is good for him; if something bad happens, he remains patient, and that too is good for him” [Muslim].

Al-

lah has taught us what to say when faced with calamity and has assured us that those who exercise patience will have a revered status with Him: “But give good tidings to the patient, who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return’” [2:155-156].

Benefits of belief in divine decree and predestination

The advantages of believing in divine decree and predestination can be summarized as:

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Peace of Mind: A Muslim finds

comfort in knowing that whatever happens was meant to occur, alleviating anxiety over events that could have transpired differently.

He does not wonder about ways things could have played out if such and such were done differently.

Contentment: This belief fosters a sense of acceptance, preventing regretful thoughts about missed opportunities. Instead of fretting about the future, a believer focuses on their actions and good deeds. Contentment provides security from regret and a positive attitude towards the future.

Increased willpower and determination: It empowers Muslims to move forward in their endeavours, knowing that no one can cause them harm without Allah’s decree. The Prophet s explained this to Ibn Abbas g): “If the whole nation gathered to benefit you, they would only benefit you with what Allah had already written for you; if they gathered to harm you, they could only harm you with what Allah had already written to harm you. The pen has been lifted and the ink has dried.”

[At-Tirmidhi] Modesty and Humility: Understanding that all achievements stem from Allah’s will encourages humility.

Success is attributed to divine assistance rather than personal intelligence or wealth, preventing arrogance and pride.

Total Dependence on Allah: A believer takes necessary precautions while relying on Allah, recognizing that faith is not a detour from practice.

The Prophet s said, “Take precautions, for everyone is guided to what has been destined for him.” In essence, any misfortune is often a result of our actions, while blessings are a manifestation of Allah’s grace. As Allah says: “What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself” [4:79]. n INSIGHT MAGAZINE

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