The Pew report "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population," concluded that the world wide Muslim population was 1.6 billion and that the majority of Muslims today reside beyond the birth place of Islam. It is estimated that over 30% of Muslims – the largest – reside in Hind, which comprised of India, Pakistan and Bangladesh.
Contact between the Muslims from Baghdad – the Abbasid Khilafah [800-1300 CE] – took place before the expedition of Muhammed bin Qasim, which has come to be seen as a seminary period in the regions history books. The Arabs used to visit the coast of Southern India, which then provided the link between the ports of South and South East Asia. After the Arab traders became Muslim, they brought Islam to South Asia. A number of local Indians living in the coastal areas embraced Islam through contact with the Muslim traders.

Over a period of 500 years Islam expanded across the Indus plains. By the 12th century Islam had reached Delhi. The Islamic conquests were different compared to the previous invasions into the region, as many conquerers did nothing regarding the prevailing customs and in many cases assimilated into the existing architecture. Hind had an abhorrent caste system which differentiated between people on ethnic lines which led to the supremacy of princely rulers who enslaved many to work in their fields in return for basic wages. As Hindu and Buddhist kingdoms came under the fold of Islam, the Khilafah became a highly centralising force that facilitated the creation of a common legal system that gradually replaced the caste system.
Letters of credit issued in Egypt or Tunisia were honoured in India and in order to create and sustain such an internationally consistent legal system, local and traditional systems of governance were uprooted.
In an analysis of the Muslim conquest of the Indian subcontinent, one researcher highlighted: "Unlike earlier conquerors who assimilated into prevalent social systems, Muslim conquerors retained their Islamic identity and created legal and administrative systems that challenged and destroyed existing systems of social conduct, culture, religious practices, lifestyle and ethics.

The Muslims when they came to the region introduced a new culture, which was very different from the existing cultures. Muhammad bin Qasim set up an administrative structure that incorporated a newly conquered land, inhabited by non-Muslims. He adopted a conciliatory policy, asking for acceptance of Muslim rule by the natives in return for non-interference in their religious practices, so long as the natives paid Jizya, without forced conversion. Shari’ah law was applied over the people of the region; however, Hindus were allowed to settle their marital disputes according to their own laws. Hindus and Buddhists were inducted into the administration as trusted advisors and governors.A Hindu, was at one point the second most important member of Muhammed bin Qasim’s administration.

Islam created a system where political power, law and worship became fused in a manner so as to safeguard the interests of all people. This stability led to the subcontinent to become the hub between the Far East and the Mediterranean. The Khilafah has also been credited for creating the Karkhanas – small factories in the subcontinent. New towns were created that specialised in a particular category of manufactured goods, which led to development and prosperity that had not been seen for centuries.
While the spread of Islam in the Sub-continent is the story of untiring efforts of numerous saints and Sufis who dedicated their lives to the cause of Islam, by the time the Muslims conquered Delhi and established what came to be known as the Delhi Sultanate, Sufi fraternities had come into being and the Sufi influence was far more powerful than it was in earlier days under the Arabs in Sindh.
One Hindu historian described this period as follows: "Throughout its existence the Delhi Sultanate (1205-1526), remained a legal part of the worldwide Muslim empire functioning under the de jure suzerainty of the Abbasid caliphs. Sultans considered themselves the deputies of the caliph and derived their validity of their administrative and legal authority only on the basis of delegation. Since the supreme authority of the community legally remained with the caliph, every king and potentate claimed to exercise governmental power for, and on behalf of the Imam of Islam."[iv]
In this way many people who were discriminated against due to the caste system embraced Islam.
It was only the weakness that overcame Muslims in understanding Islam that became the cause of their decline as under Islam the people of the region only saw progress.

Hind today
Today, Hind is widely, though incorrectly, recognised as encompassing India alone. In spite of the apparent economic growth of India today, the region is the most poverty stricken in the world after Africa. The resources of the region have not been marshalled for the people and corruption runs rampant as it was before Islam came to the region.
We also unfortunately see the ancient caste system return to the region which has turned the region into hereditary groups creating huge fault-lines which has led to the ugly head of sectarianism returning to the region when the early Muslims dedicated their lives to removing it.
The Hind region today is a far cry from the heights it achieved in the past.
Adnan Khan

http://islamicsystem.blogspot.com/2010/07/al-hind-and-islam.html

Whether we may admit to it or not, we all consider ourselves to be Allah’s gift to earth.  A person will admit to the most felonious of crimes before they admit to vanity, envy, and/or any other spiritual illness.  Those of us who admit to them, do very little to rectify them.  Those of us who try to rectify them barely or rarely succeed.  Those of us who succeed, become deluded by our so-called success and fall right back into the same problem even deeper and harder.  The only person who is safe is the one who acknowledges their fault(s), tries to rectify the issue(s), proceeds further with more caution and diligence, and remains more suspicious about them self than before.

Compare the above to ourselves.  We think we do others great favors as if they owe us.  Even if we admit to being jealous or arrogant, we just become complacent with our problems.  If we are given a solution to solve the problem, we give up before even beginning or give up halfway.  If we get anywhere, then we think we have conquered the world and it is now our oyster.

The problem with this is that we are already drowning when it comes to Allah, but along with that, we treat people with disrespect.  We behave with insolence towards our elders.  We snap back and retort back every chance we get.  If we are told something, we are so “talented and gifted” that we have an immediate witty reply for everything.  Beyond that, we throw it right back at the one’s we should be laying down our lives for.

What we need to do is get off our high horses and realize where we came from and what our reality was.  We need to realize that if anything, we are at a certain place due to the sacrifices of certain people and not our own meager efforts.  There is an Arabic proverb which means, “How can you love the fruit yet be ungrateful towards the tree?!”  We do not appreciate the people who have helped us along the way.  We love all that we have in every sense, but we do not value those who helped us achieve anything.

The worst is that we treat them as equals.  As if they are obligated to fulfill our “rights”.  Other religions worry about asking for their rights.  Islam teaches us that it is our obligation to fulfill the rights of others regardless of whether our rights are meted out or not.  But our disease is that of unreasonable expectations and not being pleased with the decree of Allah.  We want things to go our way, and Allah forbid, if things do not go our way, then we expect to be given solutions to our own problems that we ourselves created by not realizing that things only go Allah’s way.

When I say that we need to get off our high horses, I also mean we need to stop being animals riding upon one another.  We need to be true to our father Adam (‘Alayhi as-Salaam) and carry on his legacy of being an “Adami”, that is to be a human with a link to Adam (‘Alayhi as-Salaam).  It means to follow in his footsteps and be responsible and own up to our faults.  He could have easily blamed shaytaan, but instead he pleaded to Allah to forgive him and his wife.

The opposite of this is to have a satanic link to iblees and be a devil in disguise.  When iblees disobeyed Allah, he blamed Adam (‘Alayhi as-Salaam) and started to use reason and logic, which by the way was faulty.  Just take stock of ourselves and see how many times we put the blame on others instead of just owning up to our mistakes and taking responsibility.

To conclude, I will mention a famous statement of Hazrat Thanwi (RA).  He said, “I consider myself at present to be the worst of all Muslims, and in terms of the future, worse than all humans.”  If that is how he thought of himself, than we really need to learn to walk with humility on the ground and get off our high horses.

I pray to Allah that He makes us all amongst those servants of His who when they err, they repent immediately and by His grace become His beloveds.

Aameen.

from: http://annoor.wordpress.com/2010/02/09/getting-off-the-high-horse/

It is reported that Jundub b. ‘Abdillâh Al-Bajalî – Allah be pleased with him – was once asked for advice and instruction. He said:

I advise you to fear Allâh and obey Him (taqwâ) and I advise you to adhere to the Quran, for it is a light in the dark night and a guidance during the day, so implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, and if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], for the ruined is he whose religion is ruined, and the looted is he whose religion is taken. And know that there is no poverty after Paradise, and no riches after the Fire.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 3:174.

The Ummah.com forums are filled with little gems like the one below, short and easy to grasp and put into practice. These simple yet obvious steps serve as a little reminder to us all.

7 Steps to Increased Iman

1. Recognise and Repent
All humans commit sins no matter how hard we try to avoid them. Engaging in evil deeds decreases our Iman. Actions like lying, cheating and stealing, to name only a few, take a toll on the human heart which makes us more susceptible to being lead astray from the Path of Allah . It is important for us to reflect upon our deeds and weed out the ones that are contrary to the teachings of the Holy Qur’an and Sunnah of Prophet Muhammad . Allah has gifted us with an innate sense of justice and the ability to reason and make sound judgements. Our fitrah (natural disposition) necessitates that we all know when we are committing a sin. And if we don’t know, we certainly have a bevy of resources to find out from!

2. Perform Salah Regularly
Completing the five daily prayers, on time and according to the Sunnah, is an excellent way to increase our Iman. Not only are we performing an obligatory deed when praying, but by doing so we have a standing audience with the Creator of this world where we can ask for help and mercy. The effect of the salah on the human soul is cooling as Muhammad once said that it cooled his eyes. The salah connects us with our Creator and, along with obedience to Allah , helps us to enjoin what is good and forbid what is evil.

Allah Almighty says in the Holy Qur’an:

“The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses -this Qur’an- are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); Who perform salah and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness and a generous provision (Paradise)” (Al-Anfal: 2-4).

3. Qur’anic Recitations
Medical studies have shown that simply listening to a recitation of the Holy Qur’an has a physiological effect on our bodies. Research has also proven that the Qur’an has healing qualities on the body, mind and spirit. What better way to increase your Iman than to listen to a recitation of the Holy Qur’an on an audio device! Listen to the melodious rhythm of the Qur’an and while doing so try to reflect upon the meanings of what you are listening to.

4. Engage in Dhikr
“…Verily, in the remembrance of Allah do hearts find rest.” (13:28).
Remembering Allah much through acts of dhikr brings peace to the heart. It also gives us a sense of taqwa, a consciousness that makes us realise that Allah Almighty is ever near and that we should always strive to please Him. Some beneficial dhikr include:

Subhan’Allah – ‘Praise be to Allah’
Al-Hamdullilah – ‘Thanks be to Allah’
Allahu Akbar – ‘Allah is the Greatest.’

5. Voluntary Fasting
Fasting can be thought of as a prescription for us, which cures the maladies of the human soul. There are innumerable benefits to fasting nawafil fasts. Fasting helps us be thankful to Allah for His Bounty, control unlawful desires, have compassion for the less fortunate and it weakens the effects of waswas, the insinuating whispers from the Shaytan.

6. Carry Out Good Deeds
Doing good deeds for others can be like switching on a light bulb in a darkened room. No matter how awful we are feeling there is just something about offering a helping hand to someone in need that lifts our spirits and brightens our Iman.

Allah Almighty says in the Holy Qur’an: “For those who believe and work righteous deeds is a reward that will never fail” (Fussilat: 8).

Types of good deeds that any of us can fulfill include acts of dawah, feeding a poor person or donating something of value to charity. Not only does the deed benefit another person but it also benefits our own souls by polishing up our Iman.

7. Trust in Allah
The best way to increase your Iman is to completely submit your will to Allah by following every command in the Qur’an and Sunnah. Live your life according to them and you will find success around every corner. Turn to Allah in times of distress and be thankful to Allah in times of bounty. Have patience in Allah’s Decree and always remember that no matter what trials or tribulations we face in this World, one day we will be called to account for our deeds which were hopefully sent forth with much goodness and patience.

In most if not all cultures its said that your behaviour and character will take to the company of people you hang out with. With this in mind, we should surround ourselves with positive, pious & well grounded individuals. This piece from An Noor

A short while with the friends of Allah

Hazrat Maulana Abrar ul Haq Sahib (RA)

Hazrat said:

“Continue benefiting from the company of the pious; friends of Allah; the Ahlullah and Saleheen. Nowadays there is a widespread misunderstanding in regards to the company of pious people. We have the notion that short visitations and just meeting them is not so beneficial. People think that gaining spiritual benefits from the Ahlullah are restricted to attending their long lectures and formal gatherings. Whereas the reality of the matter is that even simply meeting them is spiritually beneficial and uplifting. The reflection of the light in the hearts of the Ahlullah manifests itself upon those who are present around them.

Those people who have spiritual perception can sense this benefit, not only in meeting the people of Allah, but they experience benefit even in a single glance of the Ahlullah. Take a physical example to understand this point. If a person does not feel the heat or cold of another’s hand at the time of shaking hands, then we say that this person’s hand has become paralyzed. We benefit from electricity through the light that emanates from a light bulb and the cool air given off by the fan even though they utter no words. We benefit from the beautiful fragrance of the flower even though it does not speak. Likewise, the company of the righteous servants of Allah is beneficial even if they may not speak and give long lectures and advices.

One person who had a temper problem came to Hazrat Thanwi (RA) and complained of his condition. Hazrat Thanwi (RA) replied to him that he should daily sit for a while in the company of Mawlana Muhammad Hasan Sahib. So this person did as prescribed and would sit in Mawlana Muhammad Hasan’s shop for a short while every day. After some time he wrote back to Hazrat Thanwi that his temper problem had dramatically decreased from what it used to be.

So what was the mystery behind this? It was the fact that Mawlana Muhammad Hasan Sahib was an incredibly patient and forbearing person in disposition and the reflection of this inner quality manifested itself upon that man. Slowly, slowly the condition of his heart began to change due to this accompaniment. Mawlana Sahib did not give any lengthy talks regarding patience and forbearance. From this we clearly see that accompaniment of the righteous servants of Allah is beneficial even without the lectures and talks. For this reason there should definitely be visitations and meetings with the Ahlullah even if it might for a short while.

(Majalis-e-Abrar; 433)

We can all learn from this short poem/video. The Ummah’s downfall began way back in the early 1900′s and went downhill from there.

These images from Boston.com capture all the emotions, feelings, unity & beauty of Islam, The Hajj & Eid

[Show as slideshow]

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From Albalagh

Hajj is obligatory once in a lifetime on those who can afford it, but it benefits the entire Ummah. Islam’s acts of worship have multiple dimensions and they are organized at multiple layers. Daily Salat, for example, provides occasion for gathering in the neighborhood Masjid five times a day. The Friday Salat provides a larger weekly gathering and also includes a Khutbah to give this gathering a direction and purpose. The twice-a-year Eid Salats provide a gathering for the entire city. Hajj is the last in this sequence; an annual world wide gathering of the entire Ummah at the most sacred of all places.

Its role is that of the heart and liver in the human body. The heart sucks in the tired blood, which is then filtered and rejuvenated by the liver, and sent again to all parts of the body by the heart. Similarly, Hajj brings in members of this Ummah, rejuvenates their faith, spiritual energy, and commitment, and sends them back to their communities to spread the blessings far and wide.

Its most powerful message is about Tauheed (monotheism) and Akhirat (the hereafter), two of the pillars of faith. If Hajj is a form of Jihad, as some ahadith mention, its battle cry is “Labbaik Allahumma Labaik” “I am here Oh Allah, I am here. There is no partner unto You. All praise and blessings and sovereignty belong to you. There is no partner unto You.” From the moment the pilgrim dons his Ihram, he profusely makes this pronouncement during all waking hours until he has stoned the Shaytan on the 10th of Zul-Hijjah.

As for the Hereafter, Hajj is itself a replay of our death and resurrection. The Ihram, the two unstitched pieces of white cloth that replace dress for men, reminds us of the burial shroud. The gathering on the plain of Arafat reminds us of the time when everyone will be resurrected in the Hereafter to stand before Allah and give account of their deeds.

Built on these twin foundations of faith is the example of Sayyidna Ibrahim, alayhis-salam, that is reflected in many of the rites of Hajj. That example can be summarized in two words: love and obedience. Unwavering love for Allah; unfailing obedience to Him. This also is the message of Hajj.

Hajj is at once an intensely personal and a superbly collective act of worship. Today its role in our collective life has been severely watered down by the rulers over the land of Hajj and by an Ummah that has lost touch with its mission. Today, upon arrival the pilgrims are sorted out on the basis of their passports and are reminded at every turn that they are members of a nation-state and not the one Ummah. Today, every expression that aims at mobilizing this Ummah to stand up collectively to the challenges it faces is brutally suppressed during Hajj. Today the landscape of Makkah and Madinah has also been changed beyond recognition, through obscene attempts at emulating Europe, thereby producing a historic disconnect for the holy land. Today pilgrims have been separated from each other as well as from their glorious history.

So it may be helpful to remind ourselves that Hajj is associated with major turning points and milestones in Islamic History. In fact the history of the Islamic state begins with Hajj. It was here in the 11th year of Prophethood (July 620 C.E) that the first pledge of Aqaba took place, followed two years later by the second pledge that was the basis for Hijrah and the establishment of the Islamic state in Madinah. Just a decade later, it was here that the mission of the Prophet reached its peak when 124,000 companions performed Hajj with the Prophet in 10 AH.

The Khutbah of the Prophet delivered during the Last Hajj is the most important historical document for the entire humanity. It proclaimed: “There is no superiority for an Arab over a non-Arab, nor for the white over the black nor for the black over the white except through Taqwa (Allah Consciousness).”

It declared the sanctity of life, honor, and property: “Oh people! Verily your blood, your property and your honor are sacred and inviolable until you appear before your Lord, just as the sacred inviolability of this day of yours, this month of yours and this town of yours.”

It set down a fundamental principle of justice: “Beware! No one is responsible for a crime but the person who committed it. Neither the child is responsible for the crime of the father, nor is the father responsible for the crime of his child.”

Other celebrated declarations like the Magna-Carta and the Universal Declaration of Human Rights pale in comparison to this proclamation made fourteen centuries ago. For a world submerged in total darkness, this new proclamation would have to be spread through the Ummah that was produced out of the Jahilya society through twenty three years of hard work, sacrifice, and perseverance by the Prophet, Salla-Allahu alayhi wa sallam. To them it reminded: “Every Muslim is the brother of another Muslim and all the Muslims form one brotherhood… Take heed not to go astray after me and strike one another’s necks.” And for the generations to come it also pointed out the way to safeguard this greatest of all revolutions: “I am leaving two things with you such that if you hold on fast to them you will not go astray: the Book of Allah and my Sunnah.”

Those standing that day at the plain of Arafat were the best of humanity. They took the torch and spread the light in four corners of the world, ushering in a new era of peace and justice. They liberated mankind from servitude to false gods and turned it to only the service to the Creator.

With the passage of time, their followers gradually became weak in their faith and corrupt in their practices. Darkness returned to the world. Today the world is such a dark place where Zionism and racism flourish and the strong devour the weak because “Might is right”.

The road from Makkah is full of returning pilgrims who bring back Zamzam, dates, and many souvenirs. These are all great. But what we need the most is the message that was proclaimed there by the Prophet Muhammad 1414 years ago.

TRUSTEES OF MUSJIDS

Perhaps it is due to this sad state of affairs that we observe that such people are appointed as trustees who possess wealth and power, even though they do not perform a single Salaat in the Musjid. The result of this is, that daily we find disputes and quarrels in the Musjid which leads to court-cases and non-Muslim judges passing judgement in matters of religion. In reality as the Imaamat of the Musjid is handed to the Ulama, in the same way the trusteeship of the Musjid should also be in the control of learned and pious people, who are divinely discharged to lead the Ummah. The Qur’aan bears testimony to this issue in these words:

“He only shall tend Allah’s sanctuaries who believe in Allah and the last day, and observes proper worship and pays the poor due, and fear none but Allah.” (Surah Tawbah 18.)

It is incumbent upon the residents of locality to remove a dishonest Mutawalli (Trustee) from office otherwise they will be guilty of sin. It is incumbent upon the residents of a locality to remove a dishonest Mutawalli (Trustee) from office, otherwise they will be guilty of sin. (Fatawa Khairiyyah)

Hadhrat Ibn Abbas Radhiallahu anhu narrated that Rasulullah Sallallahu alayhi wasallam said: “He who appoints a man in charge of the affairs of Muslims whilst in that Community there is a Person more versed in the Quraan and Hadith has betrayed Allah, His Messenger and the Muslim community.” (Izalatul Khifa)

“It is not permissible to appoint a Faasiq as a Mutawalli.” (Fatawa Ibn Taimiyyah)

“To appoint an ignorant and a Faasiq person to a position of Trust (e.g. Mutawalli) is to show honour to him whereas the Shariah has prohibited the honouring of Fussaq (rebellious and shameless sinners).” (Shami)

Rasulullah Sallallahu alayhi wasallam said: “When positions of Trust are handed unqualified (Islamically) persons then await the to Final Hour.” (Bukhari Shareef)

DECLARING MUSJIDS NATIONAL MONUMENTS

One of the tragedies of the present times prevalent in many countries especially in communist countries, and parts of India is the law declaring Musjids national monuments and locking them up, due to which either those Muslims are completely neglected and deserted, or they are visited by tourists, and the performance of prayers and recital of the Quraan is prohibited therein, whereas Musjids are dedicated for the worship of Allah and they cannot be used for any of the above purposes. Stopping the devotees from praying and reciting the Quraan is tantamount to the crime of demolishing the Musjid.

It is mentioned in the Quraan: “And who doeth greater wrong then he who forbiddeth the entry to the sanctuaries of Allah, lest his name should be mentioned therein, and striveth for their ruin? As for such it was never meant that they should enter them except in fear. Theirs in the world of Ignomirny and theirs in the hereafter is an awful doom.” (Surah Baqarah: 114)

The commentators have interpreted “striveth for their ruin” to mean all forms of obstruction, desertion and neglect.

Allama Raashid Rada Misri Rahmatullaahi alaih writes that the meaning of the above verse is to stop or obstruct the worship, remembrance of Allah in any form.

From the above it is concluded that declaring Musjids national monuments is tantamount to stopping the worship of Allah therein, and cannot be tolerated under any circumstances.It should also be remembered that a Musjid built on proper endowed (waqf) ground with the spirit of sincerity and piety will always remain a Musjid, and it will always be used only for the worship, remembrance and glorification of Allah and it will not be used for the worship of anything besides of Allah, as the Qur’aan says:

“These Musjids are for Allah so do not call upon anyone besides Allah therein” (Surah Jinn)

It is not permissible for Muslims to withdraw and relinquish their rights over a Musjid and allow it to be declared a national monument and used for the purpose of tourist attractions, or to exchange a musjid for another place because the house of Allah cannot be sold, exchanged, locked, demolished, or changed into any other type of building.

[ The Musjid – It’s Role and Etiquette ]
Courtesy: www.everymuslim.net

Advices to Trustees of Masjids

It is not permissible to assume the post of mutawalli for the sake of honour and self-esteem. If one takes up this responsibility with this intention, then he would have indulged himself in such a calamity, from which it would be impossible to attain salvation in the hereafter. To assume the responsibility of mutawali it is imperative for one to possess the required qualities and capabilities. If one lacks these, it is advised that he relinquish this sacred duty and entrust it to those more able and deserving.

A mutawalli must comply with the following conditions:

1. He must have the right of trusteeship. This right, in sequence of priority, goes first to the person who made the endowment (waqf). Second is the person appointed by the endower himself. Next is the Muslim ruler or the appointed Muslim governor of the district. Thereafter this right rests with the Muslim Judge (Qaadhi), then finally with the person whom the inhabitants of the locality choose. (Shaami, Book of Waqf – Page 384 / Vol. 5)

2. He must be a sane Muslim.

3. He must be well acquainted with the regulations pertaining to endowment and trust (waqf).

4. He must have a practical and theoretical knowledge concerning the affairs of managing the endowment (waqf). (Durrul Mukhtaar & Shaami) This means that he should not be so ignorant as to be unable to differentiate between a capable and non-capable candidate for appointment as lmaam or Muazzin. It should not be that he fails to consult learned people and disassociate himself from senior Ulama in related matters. He must also not be so busy that he is unavailable to attend to the affairs of the trust.

5. He must be a trustworthy person, taking care not to misappropriate a single cent.

6. He must not involve himself in such futile engagements wherein people destroy their wealth, like gambling and bribery.

7. He must be an “Allah-fearing” and pious person – not a faasiq, i.e. an open sinner who indulges in major sins such as drinking, adultery, dealing in interest, shaving the beard, neglecting salaah, discarding the fardh salaah with jamaat (congregation), acquiring livelihood by unlawfw means, etc. Thus, if any trustee is found to be involved in such actions it will be incumbent (waajib) to dismiss him from office, even though he may the endower himself. (Durrul Mukhtaar with Shaami , Vol 5 – Pg. 385)

8. He should not be one who requested for the position as a trustee.

If any close relative of the endower complies with the above conditions he should be appointed as a trustee. However, if all these qualities are not found in any individual then such a person cannot be a mutawalli nor can he be appointed as one, since this will constitute an act of sin.

THE MUTAWALLI’S OBLIGATION TOWARDS THE MASJID

1. He should safeguard the income and property of the Masjid, meeting the necessary expenses and avoiding unnecessary expenditure. These days funds are generally squandered on expenses which have no importance in the shariah, but are merely spent because unenlightened trustees deem them to be imperative. These people should fear Allah, for on the day of Qiyaamah they will be accountable for every cent. The mutawallis of the masjid must take the onus upon themselves to consult the Ulama, at the first opportunity, regarding the detailed rulings pertaining to these expenses and the running of the masiid in general.

2. He must keep a proper record of all the income and expenditure of the masjid.

3. According to the best of means, a proper Imaam must be appointed. If however, instead of a competent person, an unfit and inefficient person is appointed to serve the community and deen at large then the warning sounded in the following Hadith should be heeded to : It is narrated that whosoever appoints someone to a post whereas within his sphere of influence there are more deserving persons, he has betrayed Allah, His Nabi (Sallallaahu Álayhi Wasallam) and the Muslims in general. (Fathul Qadeer)

4. He must appoint such a Muazzin who is well acquainted with the times of Salaah (and the correct pronunciation of the azaan).

5. He should give due priority to the maintenance of the masjid building as well as it’s other associated facilities. Security should also be given due consideration.

6. Cleanliness, lighting and water facilities must also be adequately arranged.

7. It is of paramount importance for the Mutawalli to ensure the performance of the five daily salaah in congregation and always strive towards increasing the number of musallis (in the masjid). Each mutawalli must look sincerely into these duties and exert his utmost efforts towards achieving these ends.

It is noticed that the mutawallis of the various masaajid usually do not fully discharge their responsibilities, hence becoming sinners. Special care must be exercised in the appointment of an Imaam, because due to any. shortcomings in this regard, thousands more will mushroom which can lead the Muslims to deviation.

If someone is an Imaam it does not entitle his son to the same. Since Imaamat is not a legacy, the most competent and deserving person should be appointed.

(The following are the cardinal requirements for an Imaam)

1. He should be well versed in relevant masaa’il Pertaining to Imaamat and salaah).

2. He must have mastered tajweed rules (to facilitate correct recitation of qiraat in salaah).

3. He should adhere to the faraaidh, waajibaat, sunnah and mustahabaat.

4. He must refrain from haraam and makroohaat.

If the correct choice of an Imaam cannot be made, a reliable Aalim should be asked to interview a potential candidate. To use only a beautiful voice as a yard-stick in choosing an Imaam is pure ignorance. However, if together with the above cardinal requirements, the Imaam also possesses a beautiful voice then this will be an added asset.

Once the right Imaam has been appointed, due respect must be shown to him. He must not be considered as a personal subordinate of the mutawalli. He is the leader and should be followed. This should always be kept in mind. Such a salary should be stipulated for him that will enable him to lead a decent and peaceful life. Stinginess should never be shown with regard to this issue. If there is a need, other expenses should be curtailed but a low and unreasonable salary should never be given to the Imaam or Muazzin. If negligence prevails, it should be borne in mind that man is often forced to fulfil his basic needs by other means. The Muslim jurists (rahimahumullah) have stated that if somebody commits himself to the service of a community, it is waajib upon them that they meet his expenses.

When the Imaam stands up to reform the masses, it is incumbent upon the mutawallis to jointly shoulder the cart and assist him to achieve his religious goal. In the event of the ignorant public raising objections and undue criticism against the Imaam. It is the duty of the mutawallis to stop them. If people disapprove of his propagation of the truth and the musallis decrease, they should first be made to understand. If they persist (in their disapproval) then they should be ignored, because it is better to have a few abiding to the sunnah and shariah rather than a deviated crowd.

If any Imaam does anything contrary to the shariah or introduces innovations, then he should be dismissed. The Imaam ‘must have freedom of expression, he should never be hindered by the mutawallis. Some mutawallis dislike and are offended by the Imaam’s mentioning of any vices or faults in which they are involved, thus they prevent the Imaam from such lectures. Such an attitude leads to severe sins. They will also be considered amongst those subjected to the severe warnings given in the following aayaat: “They prevent others_from the path of Allah.’

‘Who can be more unjust than he who prevents the name of Allah been taken in the house of Allah.’

The mutawalli should never interfere in the Imaam’s ibaadat, lectures and religious services. According to the shariah the mutawalli has no right of intervention. His responsibility is to see to the proper maintenance and functioning of the masjid, as mentioned above.

If the mutawalli adopts and adheres to the above mentioned advices, with a true spirit, then it is highly believed that he will be amongst the good-named mutawallis in the hereafter and be absolved of the great responsibilities which he shouldered. He will be justly rewarded, Inshaa-Allah.

( The above has been extracted from the book – Khutbaat-e-Mouizat)

Prepared under the auspices of: Sheikhul Hadeeth Hadbrat Moulaana Fazlur Rahman Saheb

Courtesy: ww.everymuslim.net