Dear reader,

Social Disintegration and the change of the Axis

The Prophet (PBUHH) once said: What if your women became cor- rupt and your youth immoral, and you did not promote virtue and prevent vice? He was told: And will that take place, O Prophet of Allah? He said: Yes, and even worse. What if you promoted vice and pre- In the name of Allah, vented virtue? the Beneficent, the Merciful He was told: O Prophet of Allah! Will that take place? He said: Yes, and even wors e! What if you saw virtue as vice and vice as virtue? It is not difficult for the observer of the general scene in our societies to see two opposing images: the image of a bygone past of big fami- lies with several children, the most of which were governed by a kind No. 241 - 242, Jamada al-awwal / Jamada al-Thani 1441 H - 2020 of disciplined upbringing that was greatly harmonious with values. That was at a time sources of knowledge were scarce and religious awareness was narrow and limited to mosques being frequented by elderly men and one or a couple of youngsters, the Hajj obligation fulfilled only by the aging people, and Husseini lamentation sessions held only in Ashura. On the other hand comes our present day image: prolific information sources, development on the educational level, religious awakening with religiously-committed people pioneering over the social scene, and families with few children; however children are morally un- disciplined to the extent that things are no more controlled by the Chief Editor parents. What is the reason?! We may blame the educational curricula, school milieus, and the social media. That would be fair and square. These are the elements of attack that invaded our environment and changed many of our environment’s characteristics and features. However, there is still another factor which is no less dangerous – the lack of a defense line. Ranya Mahdi Tanana To be Continued on page 32

CONTENTS

Muslims in KENYA (Reportage) 3 Mutahhirat: Earth & Sun - Inqilab & Intikal (Fiqh) 19 Mrs. Salma Bwafir (Sophie Bwafir) (Welcome to Islam) 24 Merits of Tasbeeh of Lady Fatimah Zahraa (A.S.) (Occasions) 26 All correspondence to: Noor Al Islam, DISTRIBUTORS P.O. Box: 25/156, Beirut - Lebanon U.S.A. Tel: 961.5.461242 Mr. Youssef Abdallah 961.3.672260 15111 W. Warren Dearborn, MI. 48126 U.S.A. Fax: 961.5.461236 Mobile: (313) 3507900 email: [email protected] Canada: www.nooralislam-lb.net Mr. Muhammad Jomaa, nooralislam.lb P.O. Box: 73088 Price 2300 Lawrence Ave. E. Lebanon: 3000 L.L. - Syria: 50 Liras - Scarborough, ON. MIP 4Z5, Tel: (416) 4968842 Iraq 1000 Dinars - Jordan: 1.5 Dinar - Fax: (416) 4969753 Kuwait: 1 Dinar - Saudi Arabia: 12 Senegal: Riyals - Oman: 1.25 Riyals - Bahrain: 1 L’Institution Islamique Sociale, B.P. 1213 - Dinar - U.A.E.: 12 Dhs - Qatar: 12 Rs - Dakar Egypt: 5 Pounds - Sudan: 2000 Pounds Ghana: - Morocco: 25 Dhs - Tunisia: 1.5 Dinar Imam Hussain (a.s.) Foundation - Algeria: 15 Dinars - Yemen: 500 P.O. Box: 16086 Kotoka International Airport, Accra Riyals - U.S.A., Canada & Europe: $4 - Iran Cyprus: 1.5 Pounds - Other countries: Imam Hussain (a.s.) Foundation U.S $4 or equivalent. P.O. Box: 979/37185, Qom Yearly Subscription Kenya: in U.S. Dollars: Madrasat Al-Rasoul Al Akram (P.B.U.H.) Lebanon: $25 P.O. Box: 33058, Nairobi. U.S.A. & Canada & Australia: $100 Pakistan: Other Countries: $50 Imam Hussain (a.s.) University, SC-19, Chandi Chowk, University Rd. Karachi. Noor Al Islam only publishes what is in India: line with its message. Najafi House, 159 Nishanpada Rd. Bombay All articles are classified according to 400009 technical necessity not according to the Nigeria: writer’s importance. Imam Hussain Foundation P.O. Box.: 643 Okene - Kogi State Reportage Challenging oppressionChallenging

Muslims in Kenya

Allah Almighty approved Islam as the Indian Ocean to the East, Uganda to 3 the last of Divine religions to make the West, Victoria Lake to the South people emerge from the darkness of West, Tanzania to the South, Ethiopia to polytheism to the light of monotheism. the North, Somalia to the North West, and Thus Holy Mecca was the cradle of Sudan to the North East. Islam; then the sun of Islam rose and eventually shone on the Globe. In our Area and Population reportages, we always seek to cover The area of Kenya is 580,367 square the spread of Islam and to acquaint kilometres, its capital and largest the dear reader with an idea about the city is Nairobi, and its population is history of Islam in all countries in the 52,574,000 as per 2019 estimates. five continents; one of these countries Indigenous people constitute about 98% is the African Republic of Kenya. of the population. The other diverse ethnic groups include Asian Indians, Europeans Location: (mainly British), and Arabs. Christians Kenya lies in the eastern part of the form 60% of the population, Muslims African Continent. It is bordered by 35%, and Jews and other religions 5%. Kenya’s various ethnic groups typically sea level at the coast to central highlands Reportage speak their mother tongues within their to a latitude of about 1200 meters. own communities. Still the overwhelming The Kenyan Highlands: They are to the majority of Kenyans speak Swahili in South West of Kenya, and they include addition to their local tongue. Moreover, mountains, hills, and plateaus. The many learned Kenyans know English – eastern side highlands is the site of the the official language of the country. The highest point in Kenya and the second official currency is the Kenyan shilling highest peak on the continent: Mount (KES). Kenya, which reaches 5,199 meters above sea level. Geography: The topology of Kenya includes several Climate: regions: Kenya’s climate varies from tropical along The coastal areas: The coast on the Indian the coast to temperate inland to arid in the Ocean has beautiful shores and coastal north and northeast parts of the country. 4 salty lakes and Mangrove wetlands. The The temperature and humidity remain low plains comprises three fourth of high in coastal areas and nearby valleys, Kenya’s area, and they rise gradually from whereas temperature decreases and rain increases in mountainous areas. Further the colonial authorities had seized their to the north, rain fall decreases. houses and lands and offered them as a reward to the British returning from war. History This was in addition to several aspects European colonisation of Kenya began of oppression the Kenyan people were in the 19th century during the European subject to which included besides seizing exploration of the interior. First, their lands and granting it to the White, Imperial Germany set up a protectorate imposing high taxes on the Kenyans. The over the Sultan of Zanzibar's coastal Mau Mau movement launched several possessions in 1885. Years later, Britain wars and minor battles to restore the announced Kenya a crown colony. seized lands, what resulted in the colonial Numerous disputes between the UK and troops arresting a great number of the the colony led to the Mau Mau revolution, Kenyan people. Besides, hunger and which began in the early fifties, pursuant to diseases spread wide in the country. the tough feeling of persecution Kenyans Finally, Kenya could gain independence 5 suffered from, for when the Kenyan on October 12, 1963, with Jomo Kenyatta soldiers returned from their service in the as its first president. The name of the state lines of the British Army, they found that of Kenya was derived from the name

Tthe Capital Nairobi of this leader. In 1964, the independent Economy Reportage Republic of Kenya was formed. Kenya has the third largest economy in sub-Saharan Africa following Nigeria Form of Government: and South Africa with a GDP of 99 Kenya is a presidential representative billion dollars. Kenya is expected to start democratic republic, in which the producing and exporting oil as of 2021, president is the head of state and which would provide greater motives government. The president is elected for for growth. However, on the short run, a renewable five-year-term by popular Kenya remains exposed to the risks of vote in general elections. For the election capital flight due to its weak financial and of the president to be determined valid, he external centers. must have at least 25% of the votes cast The agriculture sector continues to in five of the counties as well as in the dominate Kenya’s economy, although capital. Only then elections would not be only 15% of Kenya’s total land area repeated. 6 has sufficient fertility and rainfall to be farmed, and almost 75% of working Kenyans make their living on the land. Main Landmarks:

Agriculture, including forestry and ■ The Capital Nairobi: Home to fishing, account to 24% of the GDP. The thousands of Kenyan businesses and over principle traditional cash crops are tea 100 major international companies and and coffee. Kenya is effectively leading organizations, Nairobi is the center of in exporting fresh fruits and vegetables business in east Africa with its towering such as cabbages, onions, and mango buildings and broad streets. among others. ■ Mombasa: Known as the white and The service industry is also a major blue city in Kenya, Mombasa is the economic driver, particularly tourism country’s oldest and second largest city. which is one of the steadily growing Its coasts along the Indian Ocean are and main economic sectors as Kenya is among the most attractive tourist cities the preferred destination for Safari tours as the coast of Kenya is one of the best organizers. As for external trade, besides places to practice fishing and diving. coffee and tea which are the main exports, ■ Lamu Island: Lamu Island is a port 7 fresh flowers are a fast-growing export. city and island just off the shore of Kenya Cement and pineapples are among others. in the Indian Ocean to the North East of Imports include: machinery, iron, and Mombasa. Founded in the 12th Century, petroleum.

Mount Kenya Lamu was designated a UNESCO site Later on, Muslims migrated to Kenya to Reportage as it is one of the longest established and flee from the rule of the Umayyad Caliph. best preserved remaining settlements in This was asserted by the discovery of Kenya. Islamic ruins in the ancient city of Lamu –

■ Kenya National Museum: It displays a the history of which goes back to 830 AD. wide range of historic, cultural, and local In 1984, the ruins of an old mosque were collections. found in this ancient city. Eventually,

■ Mount Kenya: It is the highest mountain Muslims established Islamic cities along in Kenya and the second-highest in the coast between the 12th Century to the Africa, after Kilimanjaro. Mount Kenya 15th Century AD. is located in the Central Heights to the We also notice that Arab tradesmen east of the Great East African Rift Valley. played an important role in spreading An area around the center of the mountain Islam after mixing up with the Kenyan was designated a National Park and listed people. They sought to reconcile between 8 as a UNESCO World Heritage Site. Islam and the Kenyan customs, what endeared Islam to the indigenous people. History of Islam Thus they embraced Islam individually The Dark Continent witnessed several and collectively. Some historians Islamic migrations including the mentioned that Omani Azd tribes were migration of Muslims to the Republic of also influential in spreading Islam Kenya. In fact, the arrival of Islam was through their migration to Lamu City and as early as the first Hijri Century around the suburbs of the City of Mombasa. year 65 AH, particularly under the rule Later on, the country ushered into a of the Umayyad Caliph Abdulmalak bin new era as it came under the Portuguese Marwan. The main reason behind these colonialism that lasted for two centuries. migrations was the mutual commercial Afterwards in 1840 AD, the eastern relations between the countries on the African coast became under the Zanzibar southern coast of the Arab Peninsula – Sultanate. Arabs before Islam – and the eastern Furthermore, Islam arrived to North East coasts of Africa. Kenya through the Somalis who knew Islam since 800 AD. The Mumias in the by the German-British Colonization west of Kenya also came to know Islam in 1896. That ended in the outbreak via Tanganyika, likewise the Kikuyu of several revolutions including the Tribes who were the most widespread Yenu Revolution in 1890 AD and the ethnic groups in Kenya. Mazury Revolution in 1896 AD. The As for Senja Island, thousands of Arab Christianization movements made use of and Persian Muslims arrived there and colonialism and allotted large amounts of established a town and built a mosque money to establish schools, churches, and resulting in many Africans embracing hospitals. They also developed academic Islam, and consequently, a new and vocational education. generation of Swahilis. A new language also appeared in East Africa - the Swahili Muslims Today Language which included Arab, Persian, Muslims form a significant part of and African terms. It became one of the the Kenyan society – one third of the most important African Languages, and population – though some sides seek 9 the meanings of the Holy Quran were no to present Muslims as minorities in the soon translated into it. African societies in general. However, Muslims in Kenya established several despite all of these attempts, many associations and societies overlooked by Kenyans – especially the learned and the Supreme Council of Kenya Muslims. students – are embracing Islam. Muslims The Islamic Institute in Nairobi is the are concentrated in areas with economic oldest Islamic association as it was and strategic importance – an effective founded in 1963. Moreover, modern factor that helps in bettering the living Islamic schools with advanced curricula conditions on the private and public levels and Quran Memorization Schools were as well. The living status of Muslims in also established nationwide. Kenya ranges between average and poor, No doubt, Muslims exerted great efforts like the overwhelming majority of the to face the many impediments they population, as most of them work in the met especially the Christianization agricultural sector and social services. movement that was brought along with Muslims are distributed on the eight the Portuguese Colonialism first followed counties in Kenya as follows: - The Coast: Mombasa is its main city. National Union of Kenya Muslims: It was Reportage Several tribes reside in the south of this established in 1968 by Mohamad Salem county, and Muslims mount to 80% of Bilaleh. It aims to unite the Muslims in the population, while in the west Muslims Kenya especially the Muslims of the coastal form 26% of the population. areas. It has several branches. However, its - The Eastern County: (30% are role retreated in Kenya after the foundation Muslims). of the Supreme Council of Kenya Muslims. - The North Eastern County: (99% are The Supreme Council of Kenya Muslims). Muslims (SUPKEM): It was formed - Central County: (15% are Muslims). in 1973. It is the official representative Nairobi County: It includes a large for Kenya Muslims before the Kenyan committee of Arabs, Indians, and government. It contacts the government Africans. It is the center of most of the to draw the policies for Muslims and to Islamic associations. guarantee their rights. Most leaders and - Rift Valley County: (6% are Muslims). the administrative staff of the council were 10 - The Western County: (7% are at the same time ministers and members Muslims). in the parliament. It is an umbrella body Nyanza County: It includes a significant for Ulama Council and Kenya Council number of Muslims, and one of its most of Imams and Ulama (KCIU) which important landmarks is the famous are specialized in religious affairs and Victoria Lake. the affairs of the mosques in Kenya. It includes 12 members, and it has four Islamic Associations: branches. It carries awareness programs The Islamic Institute in Nairobi: It was and social programs for mosque imams to established in 1963 with aids and efforts of improve their educational levels... the charitable people. The institute works The goals of the council may be wrapped on several levels: the Islamic Call through in the following points: lectures, books, education, establishing Uniting the word of Muslims in Kenya. modern Islamic schools with developed Representing Muslims as an official curricula, and establishing schools for religious institution that speaks in the memorization of the Holy Quran. name of Muslims in Kenya. Establishing Islamic projects in the this institute which is very active in the country including schools. field of the Islamic Call. Many residents Obtaining scholarships for Muslims to in Machakos embraced Islam on the study abroad. hands of teachers from this institute. Playing the role of a link between the Moreover, following the establishment of representatives of Islamic societies in the institute, the small mosque of the town Kenya and the Kenyan government. became crowded with believers what National Muslim Leaders Forum: pressed on the mosque administration to It includes 15 members who represent expand it. Islamic councils and institutes in Kenya. The Islamic Society: The society has a It has 6 branches in the various counties school for boys and girls. It includes about in Kenya. It plays the role of the Islamic 769 Muslim and non-Muslim students. power that practices pressure on the This society had supervised other schools government to support Muslim issues which it later shut down for poor financial and rights, especially that Muslims form capacities. 11 the majority in two of the eight counties Muslim Woman Society: Its members in Kenya, and they are represented by are Arab and African women. It runs 10% of the members of parliament, four several schools which offer girls a sound ministers, and 10 assistant ministers. Islamic education. Masjid Society in Nairobi: This society Rahmah Center for Memorization is very active in the field of the Islamic and Studies of the Holy Quran: It Call. It also supervises 25 schools and tens offers its services for 20 thousand of the of mosques. It also facilitates cooperation residents of Ajara and the nearby towns. with the teachers sent by Dar Al Iftaa in It includes three educational classes and Kenya. an administration office in addition to Machakos Institute for Islamic Studies: sanitary facilities and places for ablution This institute includes a boarding place among other facilities that serve more for students from Tanzania and Malagasy than 100 students. Republic (Madagascar) and other This is in addition to many societies and faraway places. Boys and girls study in institutions including: - Islamic Charity Society. - Lamu Center for Muslim Youth in Reportage - Muslim Youth Society in Nairobi. Kenya. - The Islamic Institution. - The Holy Quran Institution in Mosques: Nairobi. Muslims have more than 20 thousand - Islamic Call Society in Mombasa. mosques in Kenya, 200 in Nairobi alone. - The Islamic Pakistani Society in Among the main mosques are: Mombasa. Jamia Mosque in Nairobi: It was - The Arab African Women Society in constructed between 1925 AD and 1933 Mombasa. AD, and it was expanded later to comprise - The Islamic Somali Society in Nairobi. several annexed edifices. It overlooks - Islamic Reform Society. several activities including: - Social Welfare Society for Muslims in - The Call Activity: It includes a radio - North and East Kenya. program, visits to public and religious 1212 - Ulama Council: It was established in schools, universities, and prisons, 2005 AD, and its seat is in Nairobi. supervising Friday preaches in the - The Islamic Forum various mosques, delivering general

Al huda mosque - south Nairobi lectures, and offering an intensive course for needy students, and a training institute for newcomers to Islam. in the mosque that aims to offering - Media Activity: It is represented in vocational training for Muslim youth. Friday bulletin which has been issuing That is beside information technology in English for over ten years. About 12 programs, clothing industry technology, thousand copies are being distributed and programs for teaching the Arabic after Friday prayers weekly all around Language and Islam. Kenya. Sheikh Thani Bin Abdullah Foundation - The Library Activities and for Humanitarian Services (RAF) Information Services. inaugurated lately 14 new mosques of - Social Services Activities: That include diverse areas in four counties in the burial services, transmission of the dead, Republic of Kenya to be at the service family resources center, responding of thousands of Kenyan Muslims. The to catastrophes and emergencies, construction styles of the 14 mosques also distributing food… vary, and praying rooms for women were 13 - Educational services: That include aids annexed to some of them. The mosques were distributed over towns and cities in thus employments remained limited to Reportage Kenya as follows: Nine mosques in the non-Muslims. Muslims still boycotted North Eastern County, four of which in public schools, and eventually they the towns of Garissa City, 3 mosques in could not introduce the Arabic Language the towns of the cities of Cilani, Gilory, and religious studies to public schools and Thika, and two mosques to the west curricula. of Kenya in the towns of Mombasa City, Following World War II, Mombasa and two mosques in the Coast County in Islamic Institute was founded and later the towns of Tanarifa and Malindi cities, changed to a vocational institute. An and a mosque in the Central County in Arabic school was established in the the City of Embu. These mosques offer City of Chila more than 25 years ago. their services to more than 100 thousand Some forty schools branched from it all Muslims among the residents of these around Kenya. The Islamic religion and areas and towns. The main services are: the Arabic Language are being taught in 14 sessions for memorization of the Holy these schools which now are in need for Quran, for teaching the principles of advanced curricula and financial support. mathematics and reading, for rules for the recitation of the Holy Quran, and for Kinds of Islamic Schools: religions lessons. There are three kinds of Islamic schools in Kenya: Islamic Schools 1 - The Arabic Islamic Schools: These Islamic education prevailed in East schools teach the Arabic Language Africa prior to the European colonization and religious studies. They may add of the region. Arabic was the language several other courses such as the English of education during that era; however, Language, but they do not teach modern when Britain occupied Kenya, the sciences. Among these schools is view to traditional teaching altered. Tawheed Center. Muslims refused to enroll their children 2 - Night Schools: These schools give in missionary schools; still they did not night classes in the Arabic Language develop their own educational curricula; and religious studies for students who are enrolled in public schools during defect which is being addressed by the day. Among these schools are Al several civil organizations. Munnawwara Islamic Schools, Al Inaba The external challenges that face School for Girls, Saleheen School, Ma’az Muslims: Muslim leaderships assert that School. Muslims in Kenya suffer from sweeping 3 - Integrated Schools: Such schools Christianizing flux in addition to teach students both curricula at a time: pervasive Jewish control over the country. They teach the curriculum approved by This requires swiftness in reorganizing the Kenyan Ministry of Education for the lines of Muslims in Kenya and elementary classes in addition to teaching rearranging the Islamic Call through the Arabic Language and religious developing its means and techniques in a studies. way that meets the challenges of the time.

Muslims Shia in Kenya Challenges and Demands Shia Muslims in Kenya did not have an 15 The majority of Islamic leaderships effective presence before the mid of the unanimously agree that the Islamic 19th Century, when a group of pious Shia Kenyan society face two kinds of men came from the Indian peninsula. prominent challenges that threat the Though they were quite few, they were Islamic identity and existence: very rich what enabled them to establish The challenges that face Muslim schools and centers to practice religious communities from within: On top of these rituals without undergoing any Islamic challenges comes weakness in religious Call activities. However, the outbreak of and modern education rendering Muslims the Islamic Revolution in Iran in 1979 at a lower social status despite all attempts gave them the motive to stage campaigns to overcome that and despite managing to to call for Islam and spread the sect of establish modern schools. In fact, some Ahlulbeit (Peace be upon them). ten modern schools were established The first delegation of Shia Ithna Ashari but this remains insufficient. Moreover, scholars arrived at Kenya in 1982, and poverty spreads among Muslims – a they could gain the hearts of some pious men to their sect. Though there are no active groups on the level of the Islamic Reportage precise statistics on the true number Call. of Shia in Kenya, they have a strong We may wrap the activities of the Shia magnitude on the ground by virtue of sect in Kenya according to the following their activities and societies widespread areas: in most of the areas. 1 - The Capital Nairobi: There are several centers for Shia including: The ethnic origin of the Shia of - Al Rassoul Al Akram (PBUH) School Kenya: - Jaafar Academic School The Khoja Ithna Ashari Shia: They are - Pac Road Clinic among the main Shia groups in Kenya. By - Jaafari Club in Lavington suburb the onset of the 19th Century and the 40s - The Cultural Center: Its seat is in the of the 20th Century, the pioneer Khojas center of Nairobi. It teaches the Arabic came from the Indian Peninsula and Language and Islamic studies. It issues resided in Zanzibar and several coastal several magazines including Risalat-a- 1616 cities such as Mombasa and Lamu. Taqreeb, Tawheed Magazine, Risalat-u- They mainly reside in Mombasa, Nairobi, Thaqalain, and Al Huda Magazine for and Nakuru. They are among the most Kids.

Al-khoja mosque 2 - Lamu City: Shia activities originated 5 - Malindi City: In Maweni town in from this city for its religious and historic Malindi, the Shia established a center that importance. Several Shia centers are comprises an elementary school, a public found in the city including: library, and a mosque. - Safaa School that comprises elementary, 6 - Mombasa City: It is a vital and ideal intermediate, secondary, and university example of the general life of Khoja levels. Shia in their celebrations, lamentation - Ahl Al-Bait Society in Lamu: It sessions, and their various life aspects. supervises Al-Safa Center, and it is There they established a secondary supported by Kuwaiti and Lebanese school that combines between religious businessmen. studies and the Kenyan curriculum. 3 - Matindoni City: It is the seat of an They have a remarkable activity in this elementary school supported by the Shia. city which is the capital of the coast. 4 - Garissa City: In this city, the Shia The virtuous Shia there did not yield for 17 purchased a piece of land to build an the challenges they meet. They founded overall worship compound. Amir Al Mumineen (PBUH) Hawza in 1986. The Hawza includes a praying Shias have several centers there including: Reportage room, a Husseiniyah for men and women, - Rassoul Akram (PBUH) Center: It a school with 24 classes, a washroom comprises a school with kindergarten to for the dead with shrouding facilities, secondary classes in addition to a mosque, administration offices, a residence for the a boarding place, a farm, and an institute Imam, a residence for the employees, a for preparing Callers for Islam. fitted kitchen, and a public library. - Bilal Center: It is the headquarters More than 2000 pupils had so far been for the Shia in the area. The center has graduated from the Hawza, some of whom a printing press to publish books, an were dispatched abroad to complete their institute, a conference room, a residence education, and others were sent to other for callers and employees, besides an areas to guide people and introduce them integrated school with kindergarten to to the Shia sect. secondary classes. The Shia are also active in the health - The religious endowment has a domain. They have clinics near Sheikh commercial center for investment. Its 18 Dor Mosque. They further have several revenues are used to cover the costs of religious endowments in Vibingo. the Islamic Call, to fund activities, and to 7 - Machakos: It is the seat of a center for offer soft loans. Shia. It has a boarding place which is in - Nakuru Lake Center: It lies in a poor fact an institute to train callers for Islam neighborhood, and it includes a religious and religious students who come from the school. various areas in Kenya to enable them to - Al Imam Al Azam Center: It is a four- be able to assume the call for Shiism. story building that includes a center for 8 - Shimoni: Shias have a mosque and an newcomers to Islam and an institute for elementary school there as well as several boys. mosques in faraway villages. 9 - Nakuru: It is considered one of the main centers for the spread of Shiism. Mutahhirat Earth & Sun - Inqilab & Intiqal

The Earth one’s foot or shoe does not become • Earth purifies the sole of one’s foot or pure by walking or by rubbing the foot shoe on four conditions: on earth. Furthermore, the earth must 19 1. The earth is pure; be of soil, stone, brick, or something 2. The earth is dry; similar; therefore, walking on a rug, 3. Based on obligatory precaution, the ḥaṣīr, and on grass does not purify the impurity has come onto the sole of impure sole of one’s foot or shoe. one’s foot or shoe from the earth; • To consider the impure sole of one’s 4. an intrinsic impurity – such as blood foot or shoe as having become pure and urine – or an object that has become after walking on asphalt and ground impure – such as mud that has become paved with wood is problematic [i.e. impure and is on the sole of one’s foot based on obligatory precaution, it must or shoe – is removed by walking or by not be considered as having become rubbing the foot on earth; and in the pure]. event that the intrinsic impurity had • In order to purify the sole of one’s foot previously been removed, then based or shoe, it is better to walk a distance on obligatory precaution the sole of of fifteen cubits (dhirāʿs) or more, even Fiqh

if the impurity is removed by walking the recommended precaution is that less than fifteen cubits or by rubbing one should walk to the extent that this the sole of one’s foot or shoe on earth. is also removed.

• It is not necessary for the impure sole • The inside of a shoe does not become of one’s foot or shoe to be wet; rather, pure by walking. To consider the sole even if it is dry it becomes pure by of socks as having become pure as a

walking. result of walking is problematic [i.e. • After the impure sole of one’s foot based on obligatory precaution, it must or shoe has become pure by walking, not be considered as having become the area on the sides of the sole that pure], unless the sole is made of leather usually becomes dirty with mud also and suchlike and walking on them is becomes pure. considered normal. • If the palms or knees of someone who

20 moves around on his hands and knees The sun become impure, then to consider them • The sun purifies earth, buildings, and as having become pure as a result of him walls on five conditions: moving around on them is problematic 1. The impure object is sufficiently wet, [i.e. based on obligatory precaution, such that if another thing would come they must not be considered as having into contact with it, the latter would become pure]. The same applies to become wet. Therefore, if the object is the bottom of a walking stick, the dry, it must be wetted by some means bottom of an artificial leg, the shoe of so that the sun can then dry it; a quadruped animal, the wheel of a car 2. No intrinsic impurity remains on the or cart, and similar things. impure object; • There is no problem if after walking, 3. Nothing prevents the sun from shining the smell, colour, or small particles of on the impure object. Therefore, if impurity that cannot be seen remain on the sun shines on the impure object the sole of one’s foot or shoe. However, from behind a curtain or cloud etc. and makes it dry, the object does not afterwards a person doubts whether become pure. However, there is no or not the earth was wet when the problem if the cloud is so thin that it sun shone on it, or whether or not does not prevent the sun from shining the wetness of the earth has dried by on the object; means of the sun, then that earth is 4. The sun must dry the impure object by impure. The same applies if one doubts

itself. Therefore, if, for example, an whether or not the intrinsic impurity impure object is dried by both the wind has been removed. And if a person and the sun, it does not become pure. doubts whether or not something However, there is no problem if the prevented the sun from shining on drying of the object can be commonly the impure object, then to consider it attributed to the sun shining on it; as having become pure is problematic 5. The sun must dry the building that is [i.e. based on obligatory precaution,

impure in one go. Therefore, if one it must not be considered as having 21 time the sun shines on impure earth or become pure]. a building and it dries the surface of it • If the sun shines on one side of an impure and another time it dries the underside wall and as a result the other side of the of it, then only its surface becomes wall – on which the sun did not shine pure and its underside remains impure. – also becomes dry, it is not farfetched • The sun can purify an impure ḥaṣīr (baʿīd) to consider both sides as having mat; but if it is woven with thread, the become pure [i.e. both sides are deemed sun does not purify the threads. To say to be pure]. However, if one day the sun that trees, grass, doors, and windows dries the exterior of a wall or some earth become pure by means of the sun is and another day its interior, then only its problematic [i.e. based on obligatory exterior becomes pure. precaution, they do not become pure in this way]. Transformation (istiḥālah) • If the sun shines on impure earth and • If the essence of an impure object Fiqh

changes in such a way that it transforms and suchlike, or wine that has come into a pure object, it becomes pure; for into contact with some other impurity, example, if impure wood burns and does not become pure by turning into transforms into ash, or a dog falls into a vinegar.

salt marsh and transforms into salt [the • Vinegar that is made from impure ash and the salt are pure]. However, grapes, raisins, or dates is impure.

if the essence of the object does not • There is no problem if the stalks of change – for example, if impure wheat grapes or dates remain on them and is turned into flour or made into bread vinegar is produced. Similarly, there – it does not become pure. is no problem in adding cucumber, • A clay pitcher or something similar aubergine, or suchlike even before it that is made from impure clay is turns into vinegar, unless it becomes an impure. As for charcoal that is made intoxicant before turning into vinegar.

22 from impure wood, in the event that • Grape juice becomes unlawful to drink none of the former physical properties if it bubbles either by heating or by itself are in it, it is pure. And if impure clay is [through fermentation]. If grape juice changed by fire into crockery or bricks, bubbles so much that two-thirds of it then based on obligatory precaution it reduces and only one-third of it remains, remains impure. it becomes lawful to drink. Furthermore, • An impure object about which it is if it is established that the grape juice is not known whether it has undergone a intoxicating, as some [jurists (fuqahāʾ)] transformation or not is impure. have said with regard to when it bubbles by itself, it can only become lawful Change (inqilāb) to drink if it turns into vinegar. As • If wine turns into vinegar by itself or mentioned in Ruling 110, grape juice by pouring something like vinegar or does not become impure by bubbling. salt into it, it becomes pure. • If two-thirds of grape juice reduces • Wine that is made from impure grapes without bubbling, in the event that the remainder bubbles and is commonly Transfer (intiqāl) called ‘grape juice’ and not ‘grape If the blood of a human being, or of an syrup’, then based on obligatory animal whose blood gushes out when precaution it is unlawful to drink. its jugular vein is cut, is sucked by • Grape juice about which it is not an animal that is commonly known known whether it has bubbled or not is to have no blood, such that it may be lawful to drink. However, if it bubbles, absorbed in that animal’s body – like it does not become lawful to drink when a mosquito sucks blood from until one is certain that two-thirds of it a human being or from an animal – has reduced. then that blood is pure. This is called • If, for example, there are some ripe ‘transfer’. As for the blood that a grapes in a bunch of unripe grapes and leech sucks from a human being for the juice that is extracted from the bunch the purposes of treatment, as it is

is not regarded as being grape juice and not known whether or not that blood 23 it bubbles, then drinking it is lawful. becomes part of its body, it is impure. • If a grape falls into something that is • If a person kills a mosquito that had boiling by means of heat and it boils sat on his body and the blood sucked and does not dissolve, then based on by the mosquito comes out of it, that obligatory precaution only eating that blood is pure – even if the time that grape is unlawful. elapsed between the sucking of the • If a person wants to cook grape syrup blood and killing the mosquito was in several pots, it is permitted to use very little – because the blood was in the spatula that was previously used in the process of becoming food for the a pot that has boiled, in a pot that has mosquito. However, the recommended not boiled. precaution is that in this situation, one • If it is not known whether something should avoid the blood [i.e. it is better is an unripe grape or a ripe grape and it not to treat it as being pure]. bubbles, then eating it is lawful. Welcome to islam to Welcome

Mrs. Salma Bwafir (Sophie Bwafir) Masters Degree in Teaching French and Mathematics The story of the Islam of Mrs. Salma about were: If God is The Creator of The Bwafir is a sample for the tough Harmful and The Creator of The Good,

24 intellectual journey through which all and The Sustainer and The Preventer, those who convert to Islam pass. It why don’t we ask Him directly? Why are represents a model for strong will and we to go to the priest to mediate between intellectual courage that characterize new our Creator and us?! Isn’t The All-Power Muslims – men and women alike. more competent to be asked?! Mrs. Salma Bwafir narrates the story of Many such pressing questions would her guidance to Islam in a serene and incessantly cross my mind, and when I proud tone: failed to receive convincing answers, I I was born in Montreal – Canada - in 1971 stopped going to the church. to a religious family. I used to go to the I used to believe in God, in His Greatness, church until I was fourteen years old. A t and in His Power. Thus I studied other that age, many questions would come to religions. Still I did not find answers to my mind on The Creator and the various the questions I had. Helplessly, I drowned religions. The questions were rather in intellectual uncertainty until I went to logical yet easy. It was quite weird that my university. questions were difficult to be answered There the decent attire of a Jewish girl by those whom I used to ask! Among caught my attention. I got close to her these questions which I used to ask mom and befriended her. I focused in studying Judaism. At first, I liked this religion; crucial decision requires full courage however, no soon I detected the defects and an iron will. For a whole month, I of this faith the least of which was that I lived a terrible inner fight. What made could not embrace this religion because I things more complex is that I live in a was not born a Jew! non-Muslim country, and I could not Thus was the big and crucial question: If God accepts His slaves, how would He anticipate the reaction of my family and refuse me embracing His religion?! friends. Still, that Muslim friend made How does the true religion refuse things easier for me by his words that newcomers? he would always say: “If you are with Finally, I came to know that Judaism Allah, Allah will always be with you.” does not meet my ambition, and it does These words would full my heart with not quench the thirst of my pressing tranquility. questions….. I turned to studying Islam, and I met What also made me more at peace is a young Muslim man who was my that by that time, I started going to the 25 aid to understand Islam. I would ask mosque. I met several Canadian sisters him questions and questions, and he who preceded me to Islam. This cheered would answer. I was really astonished me up and provided me with courage by his convincing answers to my major and power. Thus and as a first step I questions. For a whole year, I remained wore hijab. Two weeks later came the studying this unique religion until I was totally taken by it. The most fascinating turning point in my life when I made my scene that attracted me to Islam is that testimony: “I bear witness that there is no of a praying Muslim. I was startled by God but Allah and that Mohammad is the the magnificent submissiveness shown Messenger of Allah”. before Allah Almighty. I really admired Islam, which introduced me to this Muslim the graciousness and serenity. I was friend of mine, united me with him after captivated by the harmonious movements a month of my Islam by wedlock. It was that manifest absolute servitude to Allah Almighty. the will of Allah Almighty that he be my When I thought of embracing Islam, I friend in my journey of faith and my feared my family and friends. Such a partner in the journey of life as well. Occasions

‘Allahu Akbar’ - 34 times, ‘Alhamdulillah’ - 33 times, ‘Subhanallah’ - 33 times. 26

The Tasbeeh of Lady Fatimah Zahraa when the Holy Prophet (S.A.W.A.)

(A.S.) is from the emphatically recom- wished to impart this act of worship

mended acts of worship in the Islamic to his daughter Lady Fatimah Zahraa

Sharia. It has immense significance in (A.S.), he declared:

the eyes of the infallible Imams (A.S.) ‘O Fatimah! I have granted you some-

and the Shiite jurists. It is a simple, thing that is superior to a maidservant

short yet very powerful act of wor- and to the world and everything in it’1.

ship from the aspect of performance; its In this context Imam Muhammad Baqir

effect, reward and merit are abundant. (A.S.) informs, ‘Allah is not worshipped

This can be gauged from the fact that by anything more meritorious than the

1. Aasaar o Asraare Tasbeehe Zahra’ (A.S.), Pg. 7. Tasbeeh of Fatimah Zahraa (A.S.). Had (A.S.) says:“(Reciting Tasbeeh) drives there been any worship superior to it, away Shaitan and makes results in the most surely the Holy Prophet (S.A.W.A.) satisfaction of Allah”5 would have granted it to Lady Fatimah Reciting Tasbeeh regularly delivers the

(A.S.)2. reciter from adversities in this world as

Imam Jaafar Sadiq (A.S.) says about the well as the hereafter. One of the grace- dearness of this Tasbeeh in the eyes of ful effects of the regular recitation of the Imams of the Ahlulbayt (A.S.): “Re- the Tasbeeh of Lady Zahraa (A.S.) is citing Tasbeeh of Lady Fatimah Zahraa that it delivers the reciter from adversi-

(A.S.) every day after every Salat is liked ties and hardships in this world as well by me more than reciting one thousand as the hereafter. Thus one should not ig- raka’ts of (mustahab) prayer”.3 nore its benefits and effects and should 27 Reciting this Tasbeeh results in forgive- not be careless and lazy in its recitation ness of sins. In a tradition, Imam Mo- In this connection, Imam Jaafar Sadiq hammad Baqir (A.S.) says: “One who (A.S.) says to one of his companions: recites the Tasbeeh of Lady Fatimah “ You do adhere to it and be regular

Zahraa (A.S.) and then seeks forgive- about its recitation, for surely one who ness, will be forgiven”.4 is steadfast upon its recitation will not

It also results in driving Shaitan away encounter adversity”.6 and in the satisfaction of Allah as tra- How to recite Tasbeeh of Lady Fati- dition from Imam Mohammad Baqir mah Zahraa (A.S.): According to a

2.Wasaaelush Shia, Vol 4, Pg. 1024. 3. Al-Kafi, Kitabus Salaat. 4. Wasaaelush Shia Vol 4, Pg. 1023. 5. Wasaaelush Shia Vol 4, Pg. 1023. 6. Al-Kafi, Kitabus Salaat, Pg. 343. tradition from Imam Jafar Sadiq, one The above statement can be evidenced Occasions should recite Allah Akbar 34 times, Al- by the following tradition of Imam

hamdulillah 33 times and Subhanallah Jaafar Sadiq (A.S.) wherein he states:

33 times.7 “One who recites the Tasbeeh of lady

Zahraa (A.S.) before even moving his

Reciting Tasbeeh immediately feet, Allah will forgive him”.8

after Salat Imam Jaafar Sadiq (A.S.) has said:

Tasbeeh of Lady Fatimah Zahraa “One who recites the Tasbeeh of Lady

(A.S.) should be recited immediately Fatimah Zahraa (A.S.) after a wajib

on completion of Prayer. This entails prayer before he stretches out his legs

that as soon as the reciter has finished (i.e. he recites the Tasbeeh while he is in

the Prayer, he should remain seated in the posture of Tashahud), then Jannat 28 the same position of Tashahud without becomes wajib upon him”.9

moving his feet and doing any other Another tradition from Imam Sadiq

thing, immediately he should com- (A.S.) says:

mence the recitation of the Tasbeeh. “One who glorifies Allah after the

The reciting of Tasbeeh immediately obligatory prayer through the Tasbeeh

on completion of Prayer has a special of Lady Fatimah Zahraa (A.S.), and

excellence, which is not there other- then follows it up by saying ‘Laa elaaha

wise. illallaho’, Allah will forgive his sins”.10

7. Behaarul Anwaar Vol 85, Pg. 334. 8. At-Tahzeeb of Shaikh Toosi (r.a.), Vol 2, Pg. 105. 9. Falaahus Saael by Ibn Taaoos (r.a.), Pg. 165. 10. Al-Kafi, Kitabus Salaat, Pg. 342. Reciting the Tasbeeh of Lady of Lady Fatimah Zahraa (A.S.) in the Occasions Fatimah Zahraa (A.S.) before same manner as we order them for the sleeping performance of Prayer”.12

Imam Jaafar Sadiq (A.S.) says: Reciting Tasbeeh made out of the Tur-

“One who recites the Tasbeeh of Lady bah of grave of Imam Hussein (A.S.) .It

Fatimah Zahraa (A.S.) at the time is better that the Tasbeeh of Lady Fati-

of going to bed, he will be accounted mah Zahraa (A.S.) be made of the pure

amongst those who have remembered Turbah (soil) of the grave of Imam Hus-

Allah a lot”.11 sein (A.S.).

In the book ‘Wasaaelush Shia’ there is a It has been narrated from Imam Mahdi

tradition from Imam Mohammad Baqir (A.T.F.S.), “One who just holds the

(A.S.) which says that at the time of go- Tasbeeh made out of the soil of the

ing to bed, Tasbeeh of Lady Fatimah grave of Imam Hussein (as(A.S.) and 29

Zahraa (A.S.) And then Maoozatain does not do any Zikr, even then for

(Surat Al Falaq and Surat Al Naas) and him will be written the reward of hav-

Ayatul Kursi should be recited. ing recited the Azkaar”.13

Imam Jaafar Sadiq (A.S.) says: “One Teaching the recitation of Tas- zikr or Isteghfaar recited on the Tas- beeh to the children beeh made out of the soil of the grave

In this connection, Imam Jaafar Sadiq of Imam Hussein (A.S.) is equal to 70

(A.S.) says: “O Abu Haroon! We or- such zikr recited on any other thing”.14

der our children to recite the Tasbeeh Some noteworthy points:

11- Wasaaelush Shia Vol 4, Pg. 1026. 12. Al-Kafi, Kitabus Salaat, Pg. 343. 13. Wasaaelush Shia Vol 4, Pg. 1033. 14. Wasaaelush Shia Vol 4, Pg. 1033. 1. One of the conditions of worship, we have come to realize the importance Occasions rather the most important of them all, is of reciting Tasbeeh of Lady Fatimah

being attentive in its performance. This Zahraa (A.S.) and its merits. We pray

is specially so in the recitation of Tas- to Allah to grant us the Tawfeeq that we

beeh of Lady Fatimah Zahraa (A.S.). may be regular in its recitation.

2. There should be continuity in the

recitation of the Tasbeeh without any The Benefits of Tasbeeh of Lady

interruptions. This has been the practice Fatimah Zahraa (A.S.)

of our holy Imams (A.S.).15 ● A beautiful gift from Allah [swt] and

3. In case one has a doubt regarding the the Ahlulbayt (A.S.)

number of Azkaar that he has recited, ● An expression of understanding the

then he should start again. This is ac- Oneness and Greatness of Allah [swt]

30 cording to a tradition from Imam Sadiq ● An adornment to our salat and nights

(A.S.).16 ● Better than a 1000 Rakats

Thus, by the grace of Allah and the The Tasbeeh of Fatimah Zahraa (A.S.)

blessings of Imam Mahdi (A.T.F.S.), is beneficial and the best form of re-

we have come to realize the importance membering and attaining the pleasure

of reciting Tasbeeh of Lady Fatimah of Allah [swt]. Remembering Allah

Zahraa (A.S.) and its merits. We pray [swt] in all circumstances helps remove

to Allah to grant us the Tawfeeq that we the veils of negligence and distance the

may be regular in its recitation. satanic whispers from oneself.

Thus, by the grace of Allah and the Imam Jaafar al Sadiq (A.S.) said:

blessings of Imam Mahdi (A.T.F.S.), ‘Whoever remembers Allah much Al-

15. Al- Kaafi, Kitaabus Salaat, Pg. 343. 16. Al- Kaafi, Kitaabus Salaat, Pg. 342. lah will give him a place in his shadow The Man further asked: ‘Why does the of mercy in paradise’. Arsh have four rukn?’

The Secret of Tasbeeh of Fati- The Imam (A.S.) replied:” Due to the mah al Zahraa (A.S.) fact that every Arsh is dependent upon

In a Hadith it is mentioned a man came the rukn. The first of these is Allahu to Imam Jaafar al Sadiq (A.S.) and Akbar; the second is SubhanAllah; the asked him: ‘What is the secret behind third is Alhamdulilah and the fourth is the Ka’bah having four rukn [corners] La ilaha illalla. and it being Cubic Square [in shape]?’

The Imam (A.S.) replied: ‘It is because The Tasbeeh as a Powerful Dua’ the Baitul Ma’mur has four rukn.’ for all needs.

The person then asked, ‘Why does the Reciting this Tasbeeh is a kind of baitul Ma’mur have four rukn?’ glorification of Allah[swt] 31

The Imam (A.S.) said: ‘Because the

Arsh has four rukn’ Continuation of the Editorial

The Culture of a Duty with a Defense Line: The religion line promotes virtue and prevents vice, and evades ill deeds for its prohibition and for fear of punishment.Should the religion line dwindle and vanish, there remains the line of social coexistence which may exchange the fear of punishment by the fear of denunciation and the fixed prohibited by the varied shameful and abandon promoting virtue and preventing vice to reserve good social relationships. Yet, it still evades much of the ill deeds for fear of denunciation. So the balance is still theoretically accurate and practically valid, though some of its clauses are unimplemented. Yet, with the arrival of the civilization that brings along with it the race in lifestyles changes and with the mushrooming of individual demands at the expense of the retreating social demands, the individual came to live for himself more and more, and the culture of coexistence got to retreat at the expense of a new culture that does not only cripple promoting virtue and preventing vice, but also promotes vice while seeing it as so and prevents virtue while seeing it so – while observing a first priority which is individual interest, the necessities of which deem the prohibited permissible. Accordingly, the balance remained accurate theoretically but practically it varies according to interests. Now though this topsy-turvy is of disastrous consequences, and the balance has become inef- ficient practically, however, its presence and acknowledging its presence – even if theoretical- ly – leave place for a speech that may return man to his senses. Moreover, its titles and morals would remain present in any educational speech. As such, some of its terms would stick in the early consciousness of the child, though he may see its opposite in much of the conduct of 32 the parents, what would be engraved in his personality far deeper than the theoretical values. 4- Now that the interest transformed into a brute and over dominated the human entity, man’s concept incurred deeper into individualism, and the title of interest broadened from need into desire, the axis of man’s action became bringing along pleasure and pushing away pain – an axis that does not tolerate even the very existence of the above-mentioned theoretical bal- ance. That’s because causing imbalance is no more an exception; it has become permissible and acceptable in any place and time pleasure requires the opposite of the balance. In other words, pleasure replaced the balance; thus the following formula was originated: what brings along pleasure is virtue, and what pushes pleasure away is vice. As such, man comes to have no other motto that represents him except his personal motto under which dwarfs all other titles no matter what – even if fatherhood and motherhood. Hence the child is thrown in the arms of servants, clubs, and electronic devices. Divorce has been facilitated for individual luxury had turned to an exaggerated desire and a priority that exceeds family integration and embracing one’s own child. Culture reconciled with conduct and formed a role model that teaches the child that he is the axis of his world, and nothing is good but what satisfies him, and nothing is bad but what disturbs him. In the light of intellectual theorization that justifies this whim under the title of the sacredness of individual freedom that rules over every obliga- tion and every responsibility, while being supported by the relativity of truth, that had left no place for any control over human conduct – being adopted by the post-modernity culture as its broad title-, no place has been left to a speech of advice or to motivate humanistic reason as principles have been uprooted and personal differences have toppled humanistic common points, rendering every individual in his personal world which is his sole interest. General disintegration is threatening the very existence of the social humanistic environment. Would it cease to be?! Or would a quake resulting from the repercussions of this status quo shake humanity and restore it back, forcibly, to its senses?