The Virtues of the Month of Muharram and Ashoora

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

The Virtues of the Month of Muharram and Ashoora

Muhammad Saalih al-Munajjid

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions. Allah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning): “Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36] Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, 2958). Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity. Allaah’s words (interpretation of the meaning): “so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn ‘Abbaas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward. Qutaadah said concerning this phrase (so wrong not yourselves therein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36). The Virtue of observing more naafil fasts during Muharram. Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’” (reported by Muslim, 1982). The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month. Al-Qaari said: “The apparent meaning is all of the month of Muharram.” But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month. It was reported that the Prophet (peace and blessings of Allaah be upon him) used to fast more in Sha’baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim). Allaah chooses whatever times and places He wills Al-‘Izz ibn ‘Abd al-Salaam (may Allaah have mercy on him) said: “Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of ‘Aashooraa’, the virtue of which is due to Allaah’s generosity and kindness towards His slaves on that day…” (Qawaa’id al-Ahkaam, 1/38). ‘Aashooraa’ in History Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865). “This is a righteous day” – in a report narrated by Muslim, [the Jews said:] “This is a great day, on which Allaah saved Moosa and his people, and drowned Pharaoh and his people.” “Moosa fasted on this day” – a report narrated by Muslim adds: “… in thanksgiving to Allaah, so we fast on this day.” According to a report narrated by al-Bukhaari: “… so we fast on this day to venerate it.” A version narrated by Imaam Ahmad adds: “This is the day on which the Ark settled on Mount Joodi, so Nooh fasted this day in thanksgiving.” “and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right to Moosa than they do, so fast on that day.” The practice of fasting on ‘Aashooraa’ was known even in the days of Jaahiliyyah, before the Prophet’s mission. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “The people of Jaahiliyyah used to fast on that day…” Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibraaheem, upon whom be peace.” It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on ‘Aashooraa’ in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), who said: “The Jews used to take the day of ‘Aashooraa’ as a festival [according to a report narrated by Muslim: the day of ‘Aashooraa’ was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet (peace and blessings of Allaah be upon him) said: ‘So you [Muslims] should fast on that day.’” (Reported by al-Bukhaari). Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar – may Allaah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari). Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of ‘Aashooraa’, then Allaah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1). The obligation was transferred from the fast of ‘Aashooraa’ to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty. Before the obligation of fasting ‘Aashooraa’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas’ood that when fasting Ramadaan was made obligatory, the obligation to fast ‘Aashooraa’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb). The virtues of fasting ‘Aashooraa’ Ibn ‘Abbaas (may Allaah be pleased with them both) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) so keen to fast any day and give it priority over any other than this day, the day of ‘Aashooraa’, and this month, meaning Ramadaan.” (Reported by al-Bukhaari, 1867). The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so. The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty. Which day is ‘Aashooraa’? Al-Nawawi (may Allaah have mercy on him) said: “ ‘Aashooraa’ and Taasoo’aa’ are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: ‘Aashooraa’ is the tenth day of Muharram and Taasoo’aa’ is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahaadeeth and is what we understand from the general wording. It is also what is usually understood by scholars of the language.” (al-Majmoo’) ‘Aashooraa’ is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf al-Qinaa’, part 2, Sawm Muharram). Ibn Qudaamah (may Allaah have mercy on him) said: “ ‘Aashooraa’ is the tenth day of Muharram. This is the opinion of Sa’eed ibn al-Musayyib and al-Hasan. It was what was reported by Ibn ‘Abbaas, who said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to fast ‘Aashooraa’, the tenth day of Muharram.’ (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth). It was reported that Ibn ‘Abbaas said: ‘The ninth,’ and reported that the Prophet (peace and blessings of Allaah be upon him) used to fast the ninth. (Reported by Muslim). ‘Ataa’ reported that he said, ‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaaq.” It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’ ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on ‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came.” (Reported by Muslim, 1916). Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.” On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is. The reason why it is mustahabb to fast on Taasoo’aa’ Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’: 1. the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas… 2. the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others. 3. To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.” The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’: ‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim ) Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth “If I live until the next year, I will certainly fast on the ninth day”: “What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim.” (Fath, 4/245). Ruling on fasting only on the day of ‘Aashooraa’ Shaykh al-Islam said: “Fasting on the day of ‘Aashoraa’ is an expiation for a year, and it is not makrooh to fast only that day…” (al-Fataawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: “There is nothing wrong with fasting only on ‘Aashooraa’.” (part 3, Baab Sawm al-Tatawwu’). Fasting on ‘Aashooraa’ even if it is a Saturday or a Friday Al-Tahhaawi (may Allaah have mercy on him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) allowed us to fast on ‘Aashooraa’ and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view – and Allaah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makrooh…” (Mushkil al-Aathaar, part 2, Baab Sawm Yawm al-Sabt). The author of al-Minhaaj said: “ ‘It is disliked (makrooh) to fast on a Friday alone…’ But it is no longer makrooh if you add another day to it, as mentioned in the saheeh report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a saheeh report.” Al-Shaarih said in Tuhfat al-Muhtaaj: “ ‘If it coincides with his habitual fast’ – i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday. ‘ if he is fasting in fulfilment of a vow, etc.” – this also applies to fasting on days prescribed in sharee’ah, such as ‘Aashooraa’ or ‘Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu’) Al-Bahooti (may Allaah have mercy on him) said: “It is makrooh to deliberately single out a Saturday for fasting, because of the hadeeth of ‘Abd-Allaah ibn Bishr, who reported from his sister: ‘Do not fast on Saturdays except in the case of obligatory fasts’ (reported by Ahmad with a jayyid isnaad and by al-Haakim, who said: according to the conditions of al-Bukhaari), and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them… except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of ‘Arafaah or the day of ‘Aashooraa’, and a person has the habit of fasting on these days, in which case it is not makrooh, because a person’s habit carries some weight.” (Kashshaaf al-Qinaa’, part 2, Baab Sawm al-Tatawwu’). What should be done if there is confusion about the beginning of the month? Ahmad said: “If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.” (al-Mughni by Ibn Qudaamah, part 3 – al-Siyaam – Siyaam ‘Aashooraa’). If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhoo’l-Hijjah was thirty days – as is the usual rule – and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhoo’l-Hijjah was twenty-nine days, he can be sure of having fasted Taasoo’aa’ and ‘Aashooraa’). But given that fasting on ‘Aashooraa’ is mustahabb rather than waajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadaan and Shawwaal. Fasting ‘Aashooraa’ – for what does it offer expiation? Imaam al-Nawawi (may Allaah have mercy on him) said: “It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins.” Then he said (may Allaah have mercy on him): “Fasting the day of ‘Arafaah expiates for two years, and the day of ‘Aashooraa’ expiates for one year. If when a person says ‘Aameen’ it coincides with the ‘Aameen’ of the angels, he will be forgiven all his previous sins… Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status… If he had committed major sins but no minor sins, we hope that his major sins will be reduced.” (al-Majmoo’ Sharh al-Muhadhdhab, part 6, Sawm Yawm ‘Arafaah). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Tahaarah, salaah, and fasting in Ramadaan, on the day of ‘Arafaah and on ‘Aashooraa’ expiate for minor sins only.” (al-Fataawa al-Kubra, part 5). Not relying too much on the reward for fasting Some people who are deceived rely too much on things like fasting on ‘Aashooraa’ or the day of ‘Arafaah, to the extent that some of them say, “Fasting on ‘Aashooraa’ will expiate for the sins of the whole year, and fasting on the day of ‘Arafaah will bring extra rewards.” Ibn al-Qayyim said: ‘This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of ‘Arafaah and ‘Aashooraa’, and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah’s forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying “Subhaan Allaah” one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbeehaat (saying “Subhaan Allaah”) and tahleelaat (saying “Laa ilaaha ill-Allaah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.” (al-Mawsoo’ah al-Fiqhiyyah, part 31, Ghuroor).

The Prophet sal Allahu alayhi wa'sallam said:


"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

The history of Islam in Japan

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

The history of Islam in Japan

Islam’s relation with Japan is quite recent as compared to those with other countries around the world.




There are no clear records of any contact between Islam and Japan nor any historical traces of Islam’s coming into Japan through religious propagation of any sort except for some isolated cases of contact between individual Japanese and Muslims of other countries before 1868.




First Japanese Muslims




Islam was firstly known to Japanese people in 1877 as a part of Western religious thought. Around the same time the life of prophet Muhammad (pbuh) was translated into Japanese. This helped Islam to find a place in the intellectual image of the Japanese people, but only as a knowledge and a part of the history of cultures.




Another important contact was made in 1890 when Ottoman Turkey dispatched a naval vessel to Japan for the purpose of starting diplomatic relations between the two countries as well introducing Muslims and Japanese people to each other. This naval vessel, called "Ertugrul", was capsized and sank with 609 people aboard, drowning 540 of them, on its return journey.




The first Japanese Muslims ever known are Mitsutaro Takaoka, who converted to Islam in 1909 and took the name Omar Yamaoka after making the pilgrimage to Makkah, and Bumpachiro Ariga, who about the same time went to India for trading purposes and converted to Islam under the influence of local Muslims there and subsequently took the name Ahmad Ariga. However, recent studies have revealed that another Japanese known as Torajiro Yamada was probably the first Japanese Muslim who visited Turkey out of sympathy for those who died in the aftermath of the shipwreck of the "Ertugrul". He converted to Islam there and took the name Abdul Khalil and probably made pilgrimage to Makkah.




Muslim Community




Real Muslim community life however did not start until the arrival of several hundred Turkoman, Uzbek, Tadjik, Kirghiz, Kazakh and other Turko-Tatar Muslim refugees from central Asia and Russia in the wake of the Bolshevik Revolution during World War I. These Muslims who were given asylum in Japan settled in several main cities and formed small Muslim communities. A number of Japanese converted to Islam through contact with these Muslims.




With the formation of these small Muslim communities several mosques have been built, the most important of them being the Kobe Mosque built in 1935 and the Tokyo Mosque built in 1938. One thing that should be emphasized is that very little weight of Japanese Muslims was felt in building these mosques and there have been no Japanese so far who have served as Imams of any of the mosques.




During World War II, an "Islamic Boom" was set in Japan by the military government through organisations and research centres on Islam and the Muslim World. It is said that during this period over 100 books and journals on Islam were published in Japan. However, these organisations or research centres were in no way controlled or run by Muslims nor was their purpose the propagation of Islam. The mere purpose was to enable the military to be better equipped with the necessary knowledge about Islam and Muslims since there were large Muslim communities in the areas occupied in China and Southeast Asia by the Japanese army. As a result, with the end of the war in 1945, these organisations and research centres disappeared rapidly.




Another "Islamic Boom" was set in motion this time in the shade of the "Arab Boom" after the "oil shock" in 1973. The Japanese mass media gave a lot of publicity to the Muslim World in general and the Arab World in particular after realizing the importance of these countries to the Japanese economy. With this publicity many Japanese who had no idea about Islam got the chance to see the scene of Hajj in Makkah and hear the call of the Adhan and Quranic recitations. Besides many sincere conversions to Islam, there were also mass conversions which are said to have amounted to several tens of thousands which took place during those days. However, with the end of the effect of the oil shock, most of those who converted to Islam disappeared from the scene.




Towards a new phase




"In the coming few years there should be substantial developments for Islam in Japan,"says Nur Ad-Din Mori."If not, then we cannot really speak of the future of Islam in this country." Mori maintains it is a turning point now because of the relatively recent return of five young Muslims to Japan after completing their studies on Islam in Arab countries. Two graduated from the Umm al-Qura University, Makkah, one from Islamic University, Madinah, one from the Dawa College, Tripoli, and the last from Qatar University. Though the number may not seem very impressive it is a significant increase in the Japanese scene where, before these five, only six students graduated from universities in Arab countries during the last twenty years, with three of them majoring in Arabic, not Islamic, studies.




The Turks have been the biggest Muslim community in Japan until recently.




Pre-war Japan was well-known for its sympathy and favour towards Muslims in central Asia, seeing in them an anti-Soviet ally. In those days some Japanese who worked in intelligence circles had contact with these Muslims. A few opened their eyes to Islam through these contacts, and embraced it after the war ended. There were also those who went to Southeast Asian countries such as Malaysia as soldiers during the war. The pilots were instructed to say "La ilaha illa Allah", when they were shot down in these regions, so that their lives would be spared. Actually one of them was shot down and captured by the inhabitants. When he shouted the "magic" words to them, to his astonishment they changed their attitudes and treated him rather kindly.




He has been keeping to those words until this day.




These are the Muslims of "the old generation". They found themselves as a minority group of Japanese Muslims after the war, and lived with already established foreign Muslim communities. Generally, the Japanese in those days had quite strong prejudices against Islam and their knowledge of international society was very limited. For example, in an article published in a magazine in 1958, the five pillars of Islam were described under the title "The strange customs of Mohammedans". The Japanese had a stereotyped image of Islam that it was "a strange religion of underdeveloped countries". Even these days, though modified and corrected in many respects, such an image has not died out. Just a few years ago, a famous writer in social affairs could say in a TV program that Islam is a religion whose followers worship the sun!




The Japanese invasion of China and South East Asian countries during the second world war brought the Japanese in contact with Muslims. Those who embraced Islam through them established in 1953, the first Japanese Muslim organisation, the Japan Muslim Association under the leadership of the late Sadiq Imaizumi. Its members, numbering sixty five at the time of inauguration, increased two-fold before this devoted man passed away six years later.




It was only after the second world war, that what can properly be called "a Japanese Muslim community" came into existence. In spite of the initial success, however, later developments were quite slow in terms of membership. Though many Islamic organisations were established since the 1900s, each of them has only a few active members.




Muslim Population




There is no reliable estimate on the Japanese Muslim population. Claims of thirty thousand are without doubt an exaggeration. Some claim that there are only a few hundred. This probably amounts to the number of Muslims openly practicing Islam. Asked to give an estimate on the actual number of Muslims in Japan, Abu Bakr Morimoto replied, "To say frankly, only one thousand. In the broadest sense, I mean, if we do not exclude those who became Muslims for the sake of, say marriage, and do not practice then the number would be a few thousands." Apparently such a slow development is due partly to external circumstances. Japanese traditional religious atmosphere and highly developed materialistic tendencies must both be taken into consideration. But there are also shortcomings on the part of the Muslims.




When visiting Muslim countries, the remark that Japanese Muslims are the minority religious group always brings a question from the audience, "What percentage of Japan’s total population are Muslims?" The answer at the moment is: One out of a hundred thousand. Nevertheless, the younger generation has aspirations. Perhaps some day it will be said that Islam is a popular religion in Japan.




The misconception of Islamic teachings introduced by the western media stands to be corrected in a more efficient approach that takes into consideration the significant feature of the Japanese society of being one of the world’s most literate countries. Yet, because of poor distribution, even translations of the meanings of the Quran into Japanese language are not publicly available. Islamic literature is virtually absent from bookstores or public libraries to the exception of few english-written essays and books that are sold at relatively high prices.




As a result, it should not be surprising to find out that the knowledge of ordinary Japanese about Islam is modestly confined to few terms related to polygamy, Sunnah and Shia, Ramadhan, Makkah, Allah the God of Muslims and Islam the religion of Muhammad! Will Islam echo louder in Japan? With increasingly significant evidence of a responsible recognition of its duties and rational assessment of its limits and capabilities, the Muslim community is showing stronger commitment to accomplish its task of da’wah in a better organised fashion. There are indeed strong hopes that the future of Islam and Muslims will be better than their past insha’Allah as we believe that if Allah (swt) helps us, none can overcome us.





Prepared by:




• Br. Nabil Bin Mohammed El-Maghrabi, OSAKA - JAPAN




• Br. Mohamed Ahmed Soliman, KYOTO - JAPAN




• Br. Mehmet Arif Adli, NAGOYA - JAPAN



Source

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

Women in the Khilafah and challenging the perceptions of the West

For many westerners the idea that "Islam oppresses women" is a well established fact. The rights of women in Islam, especially those living under an Islamic system, is a hotly debated topic where much misunderstanding exists.



Some of the statements made concerning Islam's treatment of women are ludicrous, fictitious and comical in some instances.



Ayaan Hirsi Ali, a discredited ex-Dutch MP, who lied about an arranged marriage to secure Dutch citizenship, is one of these so-called champions of Muslim women's rights. Her note to fame came after she wrote a screenplay for a film called Submission directed by the murdered film director Theo van Gogh.



The film's title is a direct translation of the word "Islam" and portrays four naked Muslim women after they have been beaten and raped by male members of their families. Verses from the Holy Qur'an concerning women are then superimposed on their naked beaten bodies. Someone with even the slightest knowledge of Islam knows that accusing the Qur'an of encouraging rape, especially by family members, is a ludicrous claim to say the least.



Unfortunately, when discussing the rights of Muslim women this level of argument is all too common.



Bush's recent speech on the Khilafah, cited examples from the Taliban to paint a picture of the Khilafah as "a land where women were imprisoned in their homes.girls could not go to school.women were publicly whipped."



Leaving aside the rights and wrongs of the Taliban's rule, how will the soon to be established Khilafah deal with women?



It's important to understand that the attack on Islam's treatment of women comes not from Muslim women themselves but from mainly from non-Muslims who have an outsiders view on the issue. This need many feel to "liberate" Muslim women from the shackles of their family prison or from the hijab are not shared by the majority of Muslim women.



In a poll conducted by The Gallup Organization, and reported in the New York Times article - Muslim Women Don't See Themselves as Oppressed, Survey Finds - showed clearly the aspirations and concerns of Muslim women. Their main concerns were the lack of unity among Muslim nations, violent extremism, and political and economic corruption. All concerns that only the Khilafah will address.



"The hijab, or head scarf, and burqa, the garment covering face and body, seen by some Westerners as tools of oppression, were never mentioned in the women's answers to the open-ended questions, the poll analysts said."



The survey also found that "an overwhelming majority of the women polled in each country cited "attachment to moral and spiritual values" as the best aspect of their own societies."



Islam is unique when it comes to treating the problems of men and women. In "man-made" systems and religions, where human beings (mostly men) decide their own values and legislative systems, women will inevitably suffer oppression and exploitation. Men don't understand what its like to be a women so how can they possible legislate laws for them?



Islam was revealed from the creator of men and women - Allah (swt). Muslim men and women are equal in the sight of Allah (swt), differing only in their levels of obedience to Him. This ensures that women do not suffer under man-made laws that suit the interests of men only.



Islam recognises that men and women have different natures and therefore different roles to play in society.



Here are a few points regarding the position of women in the Khilafah:



EDUCATION



Seeking knowledge is obliged on men and women. It's especially important for women to have a high level of Islamic education as they are the primary source of knowledge for their children whilst growing up.



It's obligatory on the Khilafah to provide the best education and medical services possible to its citizens. It is therefore necessary to have an abundance of women doctors, nurses and teachers to fulfil these roles.



Article 173 of the draft constitution states:



"It is an obligation upon the State to teach every individual, male or female, those things which are necessary for the mainstream of life. This should be obligatory and provided freely in the primary and secondary levels of education. The State should, to the best of its ability, provide the opportunity for everyone to continue higher education free of charge."



WORK



The primary role of a woman is a mother and a wife. She is not burdened with having to work to support herself. This burden falls on her male guardians - either her husband if she is married or her father or brothers. If she has no guardian then she is entitled to state benefits and not obliged to find work.



Having said this, women are allowed to work and play an important role in the society beside their role in the family. Women doctors, teachers, nurses, judges, police officers are all necessary for the society to function. Women may feel embarrassed discussing marital disputes or asking sensitive questions related to women only issues to a male judge. Women judges, especially in the family courts will be needed by the state.



Even if a Muslim women works she is under no obligation to spend money on the family. She may be rich but the burden falls on the man. The husband or family has no right to touch the finances of the women under his care. Muslim women must pay their taxes if they work such as Kharaj, ushr and zakat. Non-Muslim women citizens (dhimmi) are exempt from paying the Jizya (head tax) even if they work.



GOVERNMENT



Women are obliged to voice their political opinions and account the Khilafah government. They can be judges, heads of government departments, members of the House of Representatives (Majlis ul-Ummah) and they can vote for the Caliph. Due to restrictions imposed by their creator - Allah (swt) who knows them better than they know themselves, they cannot hold the position of Caliph or any cabinet posts. Muslim women will have no issue with this as they work hard to obey their Creator and gain His pleasure.



FAMILY LIFE



Honour killings, domestic violence and mistreatment of wives is completely prohibited by Islam. The aim of marriage is to achieve tranquillity through a partnership between husband and wife.



Prophet Muhammad (saw) said, "The one who has the most perfect Imaan (belief) amongst you is the one with the most beautiful morals and the best of you is the one who is best to his wives." [Tirmidhi]



RULE OF LAW



Men and women are treated equally under the law. The only differences are when it comes to the number of witnesses required to convict a person. Generally, two women witnesses are equal to one male witness. This doesn't mean that women have half the status of a man as some claim, rather this law decreed not by man but by the women's creator - Allah (swt). Again women accept this position willingly as obedience to Allah (swt).



Much has been made of Islam's adultery laws saying they unfairly target women. Examples are cited from Pakistan and from under the Taliban.



The adultery law applies equally to men as it does to women. For a court case of adultery to be proven, four trustworthy witnesses whose testimonies are thoroughly investigated, must testify to have seen the actual penetration. If the accuser cannot provide these four witnesses he himself will face lashing. If the accused women testifies under oath that she was raped then even with four witnesses she wouldn't face punishment.



It should be noted that in ordinary court courses for example for theft and murder require 2 witnesses. Adultery requires 4 witnesses who MUST see actual penetration. In practice, its virtually impossible to get 4 witnesses to this crime. The evidence for all adultery court cases during the early years of the Khilafah was confession and NOT witnesses. The harsh punishment for adultury (stoning to death) is a detterant punishment showing the society the strong value of marriage. An example adultery court case is given below.



Some Muslims in Basra became critical of the conduct of Mugheera. Among them was Abu Bakra Thaqeefi whose house across the street faced the house of Mugheera. One day a strong wind blew and the windows of the houses of Abu Bakra and Mugheera got opened through the force of the wind.



Abu Bakra saw through his window that in this house Mugheera was locked up in an uncompromising state with a woman. He thought that the woman was Umm Jamil. He had some friends with him, and they also saw Mugheera involved with a woman.



Abu Bakra Saqeefi wrote to Umar accusing Mugheera of adultery. The report was endorsed by four witnesses who had seen Mugheera in an uncompromising state with a woman.



Umar took prompt action. Umar appointed Abu Musa as the Governor of Basra and removed Mugheera from the office. Mugheera was summoned to Madina to face the trial. Abu Bakra and the other witnesses who had made the complaint were also summoned to Madina.



At the trial, Mugheera pleaded not guilty. His defense was that the woman in question was his wife and not Umm Jamil. With great indignation he averred that Abu Bakra and the men with him had no right to interfere in his privacy.



Abu Bakra on the other hand maintained that the woman was Umm Jamil. Three other witnesses corroborated the statement of Abu Bakra. The fourth witness Ziyad stated that he had seen the event, but he had not seen the face of the woman and did not know who she was. The other witnesses were cross examined, and it was found that there were some weak points in their evidence. They were asked whether the woman had her back or her face toward them. They said that she had their back to them. They tried to make out that even from her back she could be identified as Umm Jamil. They argued that the scandal of Mugheera and Umm Jamil was very common in Basra, and that lady was none else but Umm Jamil.



Under the Quranic law in order to press the charge of adultery definite evidence of four witnesses was necessary. As in this case the fourth witness was not sure of the identification of the woman, Mugheera was given the benefit of doubt and acquitted. Abu Bakra and his companions who had leveled the charge were punished with lashes for making a charge which could not be established.



HIJAB



Women in the Khilafah are obliged to wear the headscarf (khimar) and the long dress (jilbab). They are not obliged to cover their faces, although if they want to follow this Islamic opinion and wear the burqa they can.



Hijab is not an issue for Muslim women as the survey cited above makes clear. The west has an obsession with the hijab and women's clothing in general. In France, the home of Chanel and Yves Saint Laurent they became so obsessed they banned the hijab. This oppression of women, forcing them to remove their clothing and walk around in clothing more pleasing to men's eyes, would never happen in the Khilafah. The fact that countries have to ban the hijab, shows the growing number of Muslim women that love the hijab and want to wear it. It also shows the complete failure of the western views of women that are pushed as "universal values" for humanity.






Before those in the west jump to conclusions about Muslim women start making up rules for them, they should ask Muslim women what THEY want. The Gallup Organization survey makes it clear that what Muslim women want is Islam and the unity of the Muslims, i.e. the re-establishment of the Khilafah.



Source

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

The Qur'anic Path

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

The Qur'anic Path

Abu A`la Syed al-Maududi



Tahfhimul Quran

'...but all that you may do to understand the Quran is not enough. If you want to identify with the spirit of the Quran, you must practically involve [yourself] with the struggle to fulfill its mission. For the Quran is not a book of abstract theories and cold ideas, which one can grasp while seated in a cosy arm chair. Nor is it merely a religious book like other religious books, whose meanings can be grasped in seminaries and oratories.

'On the contrary, it is a Book which contains a message, and invitation, which generates a movement. The moment it began to sent down, it impelled a quiet and pious man to abandon his life of solitude and confront the world that was living in rebellion against God. It inspired him to raise his voice against falsehood, and pitted him in a grim struggle against the lords of disbelief, evil and inquity. One after the other, from every home, it drew every pure and noble soul, and gathered them under the banner of truth. In every part of the country, it made all the mischevious and the corrupt to rise and wage war against the bearers of the truth.

'This is a Book which launched a glorious movement, with the voice of a single individual, and continued to provide guidance to it for twenty-three years, till the establishment of the Kingdom of God on earth. At every stage during this long and heart-rending struggle between truth and falsehood, this Book showed its followers the ways to eradicate the old order and usher in the new.

'Is it, then, possible, to reach the heart of the Quran merely by reading its words, without ever stepping upon the battlefield of faith and disbelief, of Islam and Ignorance, without passing through any stage of the struggle? No, you can understand the Quran only when you take it up, begin to act upon it, and call mankind to God, and when every step you take is in obedience to its guidance.

'Then and only then, you will go through all the events and experiences which occurred during the course of its revelation. You will then pass through Makka, and Habash, and Taif; you will face Badr, Uhud, Hunayn and Tabuk. You will encounter Abu Jahl and Abu Lahab; you will meet the hypocrites and Jews; you will come face to face with those who instantly responded to this call as well as those who were drawn into Islam seeking some gain. You will come across all of these human models; you will deal with all of them.

This is a path different from the so-called 'mystic-path', which I name the 'Quranic path' that, as you pass through its various stations and stages, certain Surahs and Ayahs will disclose their full message to you, and tell you that they were revealed precisely for this stage and station that you are passing through. You may miss some linguistic and grammatical subtleties, you may miss certain finer points in the rhetoric and semantics of the Quran, yet it is impossible that the Quran will fail to reveal its full and true spirit to you.

'In the same way, no person can ever understand the legal injunctions, the moral teachings, and the political and economic directives of the Quran, unless and until he puts them into practice. Neither the individual who lives independently of the Quran nor the nation which runs its institutions in violation of its guidance can discover the spirit of the Quran.'

Reference: Tahfhimul Quran, Vol.I, Lahore, 1979, pp.33-4 quoted in Murad, Khurram, 'Way to the Quran', The Islamic Foundation, Leicester, UK, 1991. The above quoted passage appears in the latter on pages 117-118.

Islaam.com

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

Compassion: Moral Code of the Daa`iya

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

Compassion

Shaykh Salman al-`Awdah


Moral Code of the Daa`iya

Translated by Muhammad Buneef

We are in need for a daai`ya who possesses a heart that is aflame with concern for the Muslims and the Islamic reality. A heart that is aflame with concern about the situation of the Ummah in both the east and the west, a heart that has compassion on his brothers and realizes the Speech of Allah Subhannahu,
"...firm against the kufaar, and compassionate with the believers..." (Surat al-Fath:29),
not like the Khawarij who killed the people of Iman and welcomed the idol worshipers. Surely the believer should be stern with the kufaar and merciful with the believers and realize within himself the statement of the Prophet sallallahu alaihi wa sallam,
"The example of the believers in their friendly relations, their mercy and their compassion towards one another is like the whole body..." [Bukhari, Muslim, Tirmidhi all from the hadeeth of Abu Musa al-Ash'ari]
and his statement,
"The believer to the believer is like a building, some [parts of it] support others." [Bukhari, Muslim both from the hadeeth of al-Nu'man bin Basheer.]

We are in need for the one who feels the pains of his Muslim brothers. When he hears of calamity that happens to his brother he will feel pain for them, even if they have some shortcomings and innovations. Shaykh Muhammad Rasheed Ridha used to feel pain for the Muslim's reality and the sorrow appeared in his face when a calamity afflicted one of the Muslims. He used to cheer when the matter was vice-versa to the point that his mother recognized this quality of his. When she saw him sad she asked him, "What's the matter with you my son, has someone passed away in China today?" She realized that the sorrow and joy of her son is related to the condition of the Muslims; he cheers to their cheerfulness and becomes sad with their sadness, and this is the true walaa' [loyalty] to the Muslims.

Compassion is that one should posses a heart which becomes affected by the Muslims' errors and deviations in the deen. He becomes sad upon the spread of sin and disobedience among them, a sadness that doesn't push him away from them but compels him to feel like a doctor among them who struggles to save them and if he is unsuccessful he tries to lessen the illness according to his capability. This compassion should push him also to be zealous concerning himself, his wife and his children so that he calls them to that which is good and forbids them from that which is prohibited and stops them from committing that which is displeasing to Allah `Azza wa fall. There are many duaat who speak about Islam but those who posses this true lively compassion are few. If compassion lives within the daa`iya's heart it will yield fruitful dawa, advice and participation in the Muslims' pains everywhere. But when the person looses compassion he becomes living for himself, his wife, his children, living to enjoy that which is around him, and he forgets the worries of the Muslims. At that time he abandons the truth of walaa' to the believers even if he speaks about the hadeeths which warn the Muslims of calamities. He becomes like a hired female mourner. There are many of those who are accustomed to a speech that they repeat on occasions... and who memorize statements that they hear and recite without feeling any zeal nor fervor towards the deen and it's people... so woe to this ummah... how needy it is for burning hearts!

Islaam.com

The Prophet sal Allahu alayhi wa'sallam said:


"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

What is happening in Somalia?

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

What is happening in Somalia?

The US has carried out an air strike on a village in southern Somalia. The US/Ethiopian backed puppet transitional government has announced many people have been killed in the raid. The air strike follows the Ethiopian offensive against the Union of Islamic Courts, which reinstalled Abdullahi Yusuf and his American backed transitional government.



Somalia is an Islamic land that has a glorious past and it occupies an important strategic position. The people of Somalia entered into Islam very early, with some entering Islam during the early phase of the da’wah (call) in Makkah when some of the Companions migrated to Abyssinia. The land was subsequently opened in 77 AH during the time of Abd al-Malik and remained an Islamic land connected to the Muslim lands, particularly Yemen which faces it across the Gulf of Aden. Towards the end of the Ottoman Caliphate it was afflicted by the greed of the colonial states that competed for its dominance so as to take its resources and benefit from its strategic position, since then Somalia has been ravaged by poverty and famine.



The horrendous situation of the Muslims of Somalia remained until the Union of Islamic Courts; a gathering of sincere Somali’s began to unite the country once again around Islam, shunning tribalism and colonialist interference. This situation perturbed the Americans and her agents in the Horn of Africa including Ethiopia. Ethiopia has been funding the defunct ‘government’ of Abdullahi Yusuf, providing it material support. It fears a united Somalia, especially a Somalia united by Islam.



As for America it has not ceased yearning for the long years in which it had control in Somalia during the reign of Siad Barre. Barre was overthrown in 1991 when armed warlords removed him from power, vying for control. At the same time, Britain annexed Somaliland, which was previously under its mandate (British Somaliland). America attempted in 1992 to return her influence once again under the pretext of a humanitarian effort, calling their endeavour ‘Operation Restore Hope’. Some 28,000 troops were used in this operation, however in 1995 it had to make a humiliating retreat.



In 2000 America worked to destroy the Djibouti Agreement which would have established the government of Abdul Qasim Salad, as it was an EU initiative that did not sufficiently consolidate US control over Somalia and its resources. She then worked to establish an interim government headed by her puppet Abdullahi Yusuf and prepared to develop international recognition for this government, which had no recognition with the people. Yusuf’s government sent representatives to the African Union, Arab League and the United Nations.



As well as supporting the puppet government of Yusuf, America continued to support the warlords in Mogadishu. With this parallel strategy, America tried to retake control over Somalia by politically supporting the puppet government and militarily supporting the warlords.



However the corruption of the government and overt link to America and Ethiopia as well as the continued conflict amongst the warlords made the people of Somalia look to an alternative to rescue them from their dire situation. They turned their attention to the Union of Islamic Courts. The Union of Islamic Courts was familiar to the people, who had witnessed its justice since 1994. As Somalia lost a central government, the Union of Islamic Courts voluntarily began to solve the problems between people, earning recognition for their fairness and sincerity. The Union of Islamic Courts initially started as a social movement but after witnessing the state of Somalia it decided to put an end to the disturbed situation of the country. The warlords backed by America opposed them, frightened that a sincere unifying force would put an end to their selfish and narrow designs. But the people rallied behind the Union and soon the warlords were defeated. It was said that the people joined the Union even before their men reached their towns and villages. The Union brought stability to Somalia after years of colonial interference.



This stability was seen by America to be unacceptable, for any independence from its will especially if Islam inspires that independence will not be tolerated. Hence America pushed Sudan to broker negotiations between the Union and its puppet government led by Yusuf in Khartoum. Through these negotiations it tried to marginalise the Union and give some power to its puppet Yusuf under a power sharing agreement. At the same time it assigned Ethiopia to protect Yusuf through military support so that the Courts would not be able to defeat his weak and hated government.



When the strength of the Union of Islamic Courts became intolerable and it became clear that they would soon overrun the puppet government, America instructed Ethiopia to declare openly its opposition to the Union by open warfare. The US military backing of Ethiopia was no match for the ill equipped Muslims of the Courts Union especially since the Muslim governments and armies lay deaf to the call of their brethren in Somalia.



The war was supported by America, who planned, financed and supported the war for three reasons:



1. Islam was a unifying factor in Somalia. America fights any Islamic movement wherever it can. It detests Islam and its people, particularly those who do not conform to what its calls ‘moderate Islam’, as exemplified by the corrupt Arab and Muslim rulers that litter the Muslim world. America is all too aware that if it left the Union of Islamic Courts to stabilise Somalia, this would give strength and support to all those wishing to rid the Muslim lands from colonial interference.



2. Somalia has a strategic position on the Indian Ocean with the longest shoreline (reaching 2720km), longer than any African state. Its shores stretch from the eastern side of Somalia upon the Indian Ocean and from the northern side upon the Gulf of Aden, in front of the Bab al-Mandeb of the Red Sea. Thus its position controls the Horn of Africa in such a way that it makes Somalia a launching point, if not the controlling point, in Southern Africa and the Arabian Peninsula.



3. Somalia is rich in resources. The land of Somalia is, in some estimation, rich with untapped resources. According to studies it holds reserves of uranium, natural gas, petroleum and other natural resources. Towards the end of the 1980s, in the time of Siad Barre, the rights of exploration were given to American petroleum corporations who found rich reserves of petroleum, the presence of which was verified even before this by geologists from the World Bank. However the coup that removed Siad Barre brought a stop to the exploitation of these resources. America through its greed, wishes to control these resources so that its companies can once again exploit it.



The recent air strike in Southern Somalia has already been announced as a strike against Al-Qaeda camps, with this America will try to justify its shameless intervention in Somalia as part of the War on Terror. In reality what has taken place in Somalia is a result of shameless colonialism.

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]