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Leaders
5 hours ago
- Leaders
Blessed Offerings: Souvenirs Reflecting Hajj Experience
Hajj, one of Islam's five pillars, is a once in a lifetime pilgrimage for Muslims who are physically and financially able. After completing their sacred rites, pilgrims return home spiritually enriched and often bring back souvenirs to share the blessings of their journey with loved ones. Motivations Behind Buying Gifts The act of buying gifts by pilgrims is not just a social custom—it is an expression of love, affection, and gratitude. It is also a symbolic way to share the spiritual experience of Hajj. Gifts from the Holy Lands of Mecca and Medina carry significant religious and emotional value and are often seen as blessings from the most sacred places on earth. Most Popular Gifts Purchased by Pilgrims Zamzam Water Zamzam water is among the most sacred and sought-after gifts. It is believed to have healing and spiritual properties, and various Hadiths highlight its virtues. Additionally, it is usually bottled in small plastic containers for easy distribution among family and neighbors. Prayer Beads (Misbaha/Subha) Prayer beads are among the most symbolic Hajj-related gifts. They come in many forms, ranging from simple plastic or wooden beads to luxurious ones made from agate, amber, or precious stones. These beads remind people to engage in remembrance (dhikr) and spiritual devotion. Copies of the Quran and Religious Books Many pilgrims bring back copies of the Quran printed at the King Fahd Complex in Madinah, known for their high quality and often distributed for free or at low cost. Small religious books such as booklets of supplications and remembrance are also popular and meaningful gifts. Perfumes and Musk Mecca and Medina are known for their oriental perfumes and authentic musk, often sold in elegant small bottles. These fragrances are cherished gifts, as their scents are associated with spirituality and sacredness. Prayer Rugs Prayer rugs featuring unique Islamic designs are common gifts. Some include images of the Kaaba or the Prophet's Mosque, giving them special significance. Moreover, they are especially appreciated by elders or those devoted to worship. Dates Dates, particularly Ajwa dates from Madinah, are a staple gift for pilgrims. They are believed to have spiritual and health benefits and are linked to the traditions of the Prophet Muhammad. Dates are often available in luxurious packaging, suitable for long-term storage. Ihram Clothing and Abayas Some pilgrims purchase ihram garments as symbolic gifts, as well as abayas and headscarves with religious motifs. T-shirts and caps embroidered with phrases like 'Hajj Mabroor' or 'Mecca' are also common souvenirs. Social Impact of Pilgrims' Gifts The gifts pilgrims bring back help strengthen social and familial ties. They express gratitude and appreciation to loved ones and bring joy to those who were not able to perform Hajj themselves. In a way, these gifts offer recipients a symbolic share in the spiritual blessings of the pilgrimage. The gifts that pilgrims buy during Hajj are more than just material items they are spiritual symbols commemorating a profound faith journey. They represent emotional and meaningful participation in the Hajj experience and remain cherished memories from the Guests of the Merciful. Finally, even the simplest gift carries a silent prayer, a blessing from the holiest of places, and a lasting reminder of a sacred journey. Related Topics: Saudi Arabia Launches Global Quranic Enrichment Project During Hajj 2025 Hajj 2025: SDAIA Boosts Makkah Route Initiative with Technical Services Ivorian Hajj Pilgrims Applaud Makkah Route Initiative Makkah Route Initiative: Saudi Arabia Streamlines Luggage Handling for Pilgrims – Video Short link : Post Views: 1
Express Tribune
17-05-2025
- General
- Express Tribune
Paradise on the earth
Listen to article All that I am or hope to be, I owe to my angel mother. — Abraham Lincoln The world around us — its mountains and plains, oceans and skies, flora and fauna — all reflect the magnificent artistry of the Creator. Since childhood, we have heard the guiding words: "Hell for the sinner and Paradise for the winner", reminding us that our actions in this world determine our fate in the hereafter. The idea of Paradise lost or gained is rooted in obedience or disobedience. According to the Holy Scriptures, Paradise is described as a blissful abode — a realm of true honour and eternal peace. It is adorned with rivers of water, milk and honey, and filled with gardens, fruits, and rewards beyond human imagination. Truly, the vision of Paradise as depicted in religious texts is breathtaking. When I ponder on the verses of the Qur'an, I sometimes feel that I am already experiencing a taste of Paradise — right here on Earth. I live in a kingdom filled with honour, warmth and unconditional love. That kingdom is my mother's love. Prophet Muhammad (peace be upon him) said, "Al Jannah Tahta Aqdam a- ummahat" i.e. "Paradise lies beneath the feet of your mothers." This divine prediction, found in the Hadiths and Sunnah over 1,400 years ago, captures the essence of what it means to be truly loved. A mother's love knows no boundaries. It rises to the heavens when she conceives, carrying the child for nine months, enduring pain and discomfort with every passing day. The suffering she endures during pregnancy and childbirth is beyond any repayment. How can one ever repay even a single sleepless night of a mother? From birth to infancy, through sleepless nights and tireless days, a mother nurtures her child with milk, care and unwavering affection. Medical science recommends 6-8 hours of sleep for good health, yet mothers forgo their rest for the sake of their children. Their sacrifices begin at birth and never truly end. A mother shapes her child not only physically but morally and emotionally. From the early years to adolescence (ages 7 to 14), she plays a crucial role in guiding the child's social, academic and emotional development and helps the child in navigating early adolescence. She stands like a shield against the world's challenges, a lighthouse in the darkest storms. Throughout history, maternal love has stood tall. From Jochebed, the mother of Moses (AS), who risked everything to save her son, to Maryam, the mother of Jesus (AS), who bore her divine child with grace, to Hajra, the mother of Ismail (AS), who ran between Safa and Marwa in search of water, and so beloved was her act that it became a ritual for all believers to perform it. Mothers across all eras have faced pain to provide peace and comfort to their children, making their arms feel like paradise on the earth. While there is no single day that can encapsulate a mother's love, the month of May — especially the second Sunday — is dedicated worldwide as Mother's Day, a time to honour and celebrate these incredible women. From flowers to gifts and heartfelt greetings, people express their gratitude and affection in beautiful ways. Yet, no words can ever fully capture the depth of a mother's love. The world may be divided by wealth and status, but a mother's love is universal — unparalleled, unconditional and divine. To every child, a mother is the world, and in her presence, we find paradise on the earth. Even the poor mother does not let her child know the pangs of hunger caused by poverty. To fulfil the desire of her child, she resorts to any extent. So, love your mother in every form. Cherish her, salute her dignity, and recognise that in her presence, you are already living in a glimpse of eternal bliss. Isn't it paradise on the earth?
The Print
07-05-2025
- Politics
- The Print
A new Indian Islam must rise—and it must start by questioning the Muslimness of terrorists
Ideological violence is bad enough since it kills for a 'higher ideal'. But where religion becomes an ideology, it is even worse, since the killings are done for rewards in the afterlife. A socioeconomic and political ideology can be critiqued and shown to be a fallacy, but not a religious one, as religion is beyond critique. This is the reason why Islamic terrorism can be condemned for its violence, but not for its ideology, since critiquing the ideology would inevitably implicate the religion from which it emanates. Therefore, condemnation of the mere act of violence is inadequate and half-hearted unless it exposes the religious ideology, which is the genesis of this evil. Any equivocation which, in the name of nuance, camouflages the religious character of terrorism is tantamount to connivance and collusion. 'Terrorism has no religion' is perhaps the most pious platitude of political correctness. This cliché spares one the trouble of serious enquiry into the problem, and lets the monster multiply unchecked, unexamined, and unquestioned. It ignores the fact that terrorism is different from any other violence. Terrorism is armed with an elaborate ideological apparatus — socio-economic reasoning, political agenda, and, above all, religious mission. It's an ideology — a form of religion or a religion unto itself — a religion of violence which kills without qualms, and considers it a sacred ritual, an offering to its god. No fatwa after Pahalgam? What happened in Pahalgam is the latest episode in the long series of Islamic terrorism. It is Islamic not only because it targeted non-Muslims, but, more importantly, because it has an elaborate ideological apparatus on its back consisting of verses of the Quran, numerous Hadiths, and a compendium of Fiqhi rulings, according to which it is enjoined upon Muslims to conduct jihad against non-Muslims for maintaining the supremacy of Islam. One could cite a huge corpus beside what is commonly known — the Sword Verses of the Quran (the verses of Surah At-Tawbah, particularly, 9:5, 9:29), the Hadiths about Ghazwa-e Hind, and the authoritative ruling of ulema on the necessity of jihad in books like Al-Hidayah, which is the foundational text of Hanafi school (the largest school of Islamic jurisprudence in the Indian subcontinent), and a part of syllabus in every madrasa. If an ideology has been built on such authoritative sources, it's impossible to dismantle it with a critique from within by citing other verses and hadiths that run counter to the ones on which it's founded. There is a hermeneutical problem involved. In the exposition of religion, the more literal and the more orthodox always prevail over the allegorical, contextual, and moderate interpretation. Thus, we see that in the formulation of Shariah, the juristic literature of Islam routinely abrogates the verses of kindness and compassion in favour of those of blood and iron. Therefore, no exegete or jurist has ever abrogated a Sword verse like, '…kill the polytheists wherever you find them, and catch them and besiege them, and sit in ambush for them everywhere' (9:5). Instead, they have used it to supersede verses such as 'to you your religion and to me mine' (109:6), and 'there is no compulsion in matters of religion' (2:256). The way Islamic theology has evolved over the centuries under the statist and militarist thought regimes, it is impossible to cast the terrorists outside the pale of Islam. A religious culture in which fatwa of excommunication—known as takfeer, or declaring one a kafir—is issued at the drop of a hat for minor foibles and trifling dissent, such an outrageous act as the carnage of innocents doesn't arouse the conscience to throw the perpetrators outside the fold. There has been no fatwa from any reputable seminary, whether it be the Deoband in India or Al-Azhar in Egypt, declaring the ideology of terrorism as apostasy, and its followers as apostates — placing them firmly outside the community, and barring them from any relation with Muslims. Asma Afsaruddin, in her book Jihad: What Everyone Needs to Know, cites the communique of a conference of ulema held in Amman, Jordan, in 2005. It categorically stated: 'It is not possible to declare as apostates any group of Muslims who believes in Allah the Mighty and Sublime and His Messenger (may Peace and Blessings be upon him) and the pillars of faith, and respects the pillars of Islam and does not deny any necessary article of religion.' According to commentator Judea Pearl, this implies that 'bin Laden, Abu Musab al-Zarqawi and the murderers of Daniel Pearl and Nick Berg will remain bona fide members of the Muslim faith, as long as they do not explicitly renounce it.' The Muslim community — the ulema, the intelligentsia, and the masses — has shown extraordinary vigour in vilifying and ostracising those who entered even a minor note of dissent into the predominant Muslim narrative. We know how Sir Syed Ahmad Khan was excoriated, and even excommunicated, for his religious ideas. If it was not for his separatist ideas in politics, and had he not founded a college to prepare a political cadre for the purpose, he would remain the arch villain of Muslims. Same has been the fate of Maulana Abul Kalam Azad for his opposition to the Muslim League. He was superficially rehabilitated in the Muslim esteem only after the League politics went into strategic hibernation in the wake of Partition. Similar has been the fate of another education minister, MC Chagla, activist Hamid Dalwai, scholar Asghar Ali Engineer, and scholar-politician Arif Mohammed Khan. For voicing minor differences with the ulema and the narrative of Muslim politics, they have been vilified, demonised, and ostracised by the Muslims. In most cases, a dissident is not even allowed burial in kabristan (Muslim cemetery). But there has never been any vilification of terrorist organisations like Lashkar-e-Taiba or Jaish-e Muhammad, or their leaders like Hafiz Saeed or Masood Azhar. In fact, there has not even been a suggestion to treat them as pariahs in the Muslim community. No matter what havoc they wreak, how many innocents they kill, there is no question about their Muslimness. This raises questions about Muslimness itself — what constitutes it, what are its moral and ethical contours, and what is its role in the civilised world? Also read: Pakistan's isolating itself in the Muslim world by backing terrorism The misrepresentation of jihad If the terrorists continue to use the Quran and Hadith for their sinister ideology, but they could neither be fought from within by a counter narrative nor be expelled from the Muslim community, this inability to act either way implicates Islam as enabler and the Muslim as accomplice. As poet Kahlil Gibran said, '. . . a single leaf turns not yellow but with the silent knowledge of the whole tree'. The complicity of Islamic theology and the Muslim common sense is most evident in how a smokescreen has been created around the concept of jihad — the Islamic war against non-Muslims. Just when the jihadi forces unleashed their terror on the world, the Muslim narrative makers began a dubious intellectual campaign to exonerate the militarist ideology of jihad of any role in what the jihadis — its practitioners — were doing. Recourse was taken to etymology to suggest that it meant moral struggle or spiritual striving. This semantic deception has gone on unquestioned. Never in history jihad has meant anything other than warfare. There is no book of Hadith, Tafseer, Maghazi, or Fiqh in which the primary meaning of this word is anything other than warfare. True, in the Quran, the word qatal is also used for armed fight involving killing, but its semantic dimension was so limited that it couldn't encompass the broad meaning of compulsive and incessant military campaign against people of other religions. The word qatal never became an Islamic terminology. It shot into prominence recently when the apologists needed to play down the actual, historical and Fiqhi meaning of jihad. In order to conceal its real nature, a Hadith was brought into circulation according to which though warfare too was jihad, but it was a lesser one; the greater jihad was the spiritual striving. The concept of jihad per se needs to be critiqued and discarded as anomalous to the enlightened and civilised values of the modern world which can't bring violence against a person simply because he doesn't belong to Islam. For a sincere moral and spiritual striving, we don't need this historically fraught and ideologically dubious word which has never meant anything other than violence against the people of other religions and even those of other Islamic sects. Also read: Definite change in Kashmir. Violence exists only because terrorists have adapted, Army hasn't The Muslim response Thankfully, in the aftermath of the Pahalgam terror attack, there hasn't been much of the usual brazen tergiversation about the essence of jihad or the intrinsic meaning of Islam. It's too early to say that the ideological hegemony of militant Islam has begun to erode; but, for sure, its sympathisers couldn't muster the courage to peddle their hackneyed cliches such as, 'Islam is a religion of peace; the word Islam itself means peace; the Quran says that killing an innocent is tantamount to murdering the entire humanity; what happened is not sanctioned by Islam; and the perpetrators were not true Muslims', etcetera. This time, there has also been a loud condemnation of the terror attacks from a large section of the Muslim society. Earlier, when such incidents happened, a deafening silence pervaded their public discourse, and any suggestion that they should be vocal in the condemnation, was met with a righteous retort, 'Why do we have to shout from the rooftops that we condemn terrorists?' Well, if you shout yourself hoarse in support of Palestinians, take out rallies against the criminalisation of triple talaq, create quite an insurrection against the CAA, and ask for sar tan se juda (behead someone) at the slightest apprehension of blasphemy, why can't you shout aloud, take out rallies, and ask for the heads of terrorists if you actually feel, as you say, strongly about terrorism? How come you don't regard the ideology of Islamic terrorism as blasphemy against Islam? Why not organisations like All India Muslim Personal Law Board take out protest demonstrations if they think that terrorism is a sacrilege of Islam? An Indianised Islam Indian Muslims have nurtured a victimhood syndrome. It's an addiction, a psychological condition, and an ideology. It breeds anti-India sentiments, keeps alive the two-nation theory, and provides justification for the ill will they harbour against their own country. It also plays in the hands of our enemies. In the pedestrian preacher-like speech that Pakistan Army chief Gen. (Hafiz) Syed Asim Munir made as the prelude to the Pahalgam massacre, he celebrated the two-nation theory, and said that Muslims were different from Hindus 'in every possible aspect of life'. Did he mean that the Indian Muslims were also different from the Hindus in all aspects, and constituted another nation? For the Indian Muslims, this is a moment of reflection. It's for them to introspect whether their identity politics is the two-nation theory under another name, and whether their increasing emphasis on being different even in looks and appearance lends credence to the General's vituperations. Indian Muslims, for the sake of truth, and for their own good, must discard the victimhood narrative lest it becomes a self-fulfilling prophecy. It's an inflection point for Indian Muslims where they should assert that they are not different from Hindus in any respect, rather they are different from Pakistan in 'every possible aspect of life'. An attack on India should be regarded as an attack on Indian Muslims and their religion. If there are Indian Muslims, there has to be Indian Islam as well. Islam can't survive in India in the same mould as it did during the Islamic rule — supremacist, hegemonic, and dominant. If it doesn't blend in the Indian soil, and remains the superficial crust of earth, it could be blown away by a gush of wind. Indian Islam has to be India-friendly, Hindu-friendly, diversity-friendly, non-supremacist, non-aggressive, and non-proselytising. If it has to be an Indian religion, it has to be an Indianised religion. Also read: Why do Indian Muslims lack an intellectual class? For them, it's politics first The necessary change The change has to begin from the mosque. According to Pakistani Islamic scholar Javed Ahmad Ghamidi, the pulpit in the mosque belongs to the state, and the Friday sermon, the khutba during the weekly juma prayer, is its prerogative. Therefore, like in the past, the Imams should read from the draft given by the government. Some voluntary symbolic gestures may also be in order. For example, since the anti-CAA agitation, Muslims have developed a particular affection for the Constitution of India, and they have been reciting the Preamble with immense gusto. So, why not keep a copy of the Constitution in every mosque, and hang the Preamble from its walls? What about flying the national flag from the minarets of mosques on Independence and Republic Days, and on the days when India, and so the Indian Muslims, come under attack as in Pahalgam? The most important changes are required in the syllabus of madrasas, which is centuries old and in dire need of reform. Compelled by necessity, the madrasa-educated learn the use of technology even though their education has been indifferent to the science behind it. They don't so much need computers and gadgets, or even physics, chemistry and mathematics, as they need the awakening of critical faculty and internalisation of rationalism through an exposure to the humanities. Most of all, they need connection with their motherland, without which they and their education will remain alien to India. They need courses in Indian history and culture. For the rising India's story to be complete, the new Indian Muslim and the new Indian Islam should also rise. Ibn Khaldun Bharati is a student of Islam, and looks at Islamic history from an Indian perspective. He tweets @IbnKhaldunIndic. Views are personal. Editor's note: We know the writer well and only allow pseudonyms when we do so. (Edited by Aamaan Alam Khan)
Observer
17-04-2025
- General
- Observer
The Centre of Islamic Civilisation in Uzbekistan: A Monument to Heritage and Knowledge
The Centre of Islamic Civilisation in Uzbekistan is poised to become a landmark of cultural and scientific significance, located within the historically rich Hazrat Imam Complex in Tashkent. Established following a decree from President Sh. Mirziyoyev on 23rd June 2017, this ambitious project took a significant step forward on 15th June 2018, during Eid al-Fitr, when the cornerstone was laid. This initiative represents a considerable commitment to preserving and celebrating the nation's extensive Islamic heritage, with the Centre scheduled to open its doors to the public in September 2025. Designed by the esteemed architect Abdukahhor Turdiyev, the Centre spans 7.5 hectares and seamlessly blends traditional Uzbek architecture with modern advancements. The three-storey building, which covers an impressive 42,000 square metres, features a striking 65-metre dome that enhances the Tashkent skyline. Visitors will be welcomed through four grand entrances, each adorned with Quranic verses and Hadiths that emphasise essential values such as knowledge, tolerance, and respect for parents. The main entryway, facing Karasaroy Street, draws inspiration from the iconic portal of the Ulugh Beg Madrasah in Samarkand's renowned Registan Square. Upon entering, guests will discover a stunning foyer measuring 36x24.5 metres and soaring to a height of 20 metres. This impressive space is accessed through three intricately crafted traditional Uzbek doors and is surrounded by fourteen half-oval panels showcasing micro-mosaic tile paintings that narrate Uzbekistan's rich history. These artworks, meticulously curated by a team of historians, architects, and artisans, promise an engaging introduction to the country's past. The Centre is dedicated to preserving Islamic culture and educating future generations through several key objectives. It aims to explore and uphold the remarkable contributions made by scholars and thinkers throughout Islamic history, particularly in science, culture, and education. Additionally, it promotes humanism, respect for national history, and tolerance among youth, fostering peace and coexistence. As a platform for intercultural and interfaith dialogue, the Centre collaborates with esteemed international organisations such as UNESCO and ISESCO to enhance understanding and cooperation among diverse cultures and religions. Furthermore, its educational initiatives seek to counter extremism by illuminating Islam's peaceful tenets, focusing on values of tolerance, progress, and harmony. The Centre of Islamic Civilisation in Uzbekistan: A Monument to Heritage and Knowledge In alignment with the goals set by the state leadership, the Centre will continuously evolve, with its content organised into five main sections: Pre-Islamic Civilisations, The First Renaissance Period, The Second Renaissance and the Khanate Period, Uzbekistan in the 20th Century, and The New Renaissance, New Uzbekistan. Thoughtfully designed to showcase the rich legacy of Islamic civilisations, the Centre features various dedicated spaces. At its heart lies the Quranic hall, which will display the revered 7th-century Uthman Quran, a significant artefact currently housed within the Hazrat Imam Complex. The second floor will house the Museum of the History of Islamic Civilisation, spanning 8,350 square metres and presenting rare artefacts, manuscripts, and educational resources related to Islamic science and culture. These exhibits will utilise cutting-edge technology to create an immersive experience for visitors. The same floor will also include a 550-seat conference hall for educational and cultural events. On the third floor, a vast library will contain over 200,000 printed books, ancient manuscripts, and more than one million digitised sources, serving as a hub for scholarly research and international academic collaboration. Additionally, the Centre will provide spaces for cultural and educational activities, including a restoration laboratory, conference rooms, and offices for international organisations like UNESCO, ISESCO, and branches of the Oxford Centre for Islamic Studies, along with over 100 scientific institutions, museums, and libraries from Turkey, Russia, and Central Asia. As a global hub for Islamic cultural heritage, the Centre will host exhibitions featuring collections from renowned international institutions, including the Islamic Arts Museum Malaysia, the Süleymaniye Library in Turkey, the Azret-Sultan Complex in Kazakhstan, and the Bologna University Library in Italy. This initiative aims to highlight nearly 50 world-class collections centred on Uzbekistan's cultural and historical legacy, marking a pioneering global museology project focused on the heritage of a single nation. The 'Roadmap' for the Centre outlines research on 823 scientific projects to be conducted in three phases, involving over 100 organisations, including local governments. More than 4,400 local and international scholars, specialists, and experts will actively contribute to these initiatives. Central to the Centre's mission is fostering collaboration between Eastern and Western cultures, creating a space where ideas can converge. By promoting the core Islamic values of knowledge, peace, and tolerance, the Centre aims to showcase Islam as not merely a faith but also as a catalyst for scientific discovery, cultural exchange, and mutual respect. As this significant project unfolds, the Centre of Islamic Civilisation in Uzbekistan will play a crucial role in addressing modern extremism and promoting peace through education, becoming a vital platform for global dialogue and understanding.
Observer
29-03-2025
- General
- Observer
Separating personal, cultural preferences
Differences in personal tastes and cultural practices are natural and make life interesting. Whether in food, clothing, or opinions, variation allows for diversity in thought and experience. However, it becomes problematic when individuals impose their personal or cultural preferences as religious mandates, particularly when those views lack evidence from the Quran or authentic Islamic teachings. One example of this confusion is the attitude towards dogs in some Muslim communities. While some scholars discourage keeping dogs as pets, the Quran does not prohibit it. The Quran acknowledges dogs positively, recognising their usefulness for hunting, guarding, and even companionship. Surah Al M'idah (5:4) explicitly permits the use of trained hunting dogs: 'They ask you, (O Muhammad), what has been made lawful for them. Say, 'Lawful for you are (all) good foods and (game caught by) what you have trained of hunting animals which you train as Allah has taught you. So eat of what they catch for you and mention the name of Allah upon it, and fear Allah. Indeed, Allah is swift in account.' This verse confirms that dogs can be trained for beneficial purposes, and their role in assisting humans is acknowledged by Islamic teachings. Additionally, Surah Al Kahf (18:18, 18:22) tells the story of the People of the Cave, a group of righteous believers who had a dog as their companion. The dog is mentioned multiple times, positioned honourably at the entrance of their cave. If dogs were impure or forbidden, they would not have been included in such a positive Quranic narrative. Despite this, some Muslims hold onto cultural biases against dogs, often citing certain Hadiths that suggest restrictions on keeping them. Some Hadiths mention that angels do not enter homes with dogs or that keeping a dog without necessity reduces a person's rewards. However, these interpretations must be viewed in light of the Quran, which remains the primary source of guidance in Islam. Hadith literature is valuable but must not contradict the clear principles of the Quran. Even if some Hadiths discourage unnecessary dog ownership, they do not override the Quran's acknowledgement of their permissibility. I often reflect on how Muslims deny themselves the advantages of using dogs not just as guard dogs but as animals that can give comfort and relief to people with mental health issues. They also stop elderly people without family and friends from feeling lonely, blind people whose guide dogs are trained to keep them safe when crossing roads, for deaf people whose specially trained dogs will warn them if there is a fire or if a family member has arrived to visit. Some dogs are trained to recognise the smell of drugs effectively stopping the smuggling of illegal drugs which can destroy societies. Specialist dogs are now even being used by physicians to detect early-stage cancer owing to their ability to detect this terrible disease by recognising its scent. Beyond the discussion of dogs, other misconceptions persist in some Muslim communities, including claims that one must not clean their teeth while fasting, wear perfume during Ramadhan, or listen to music during Ramadhan. These restrictions are not found in the Quran, yet they continue to be presented as religious obligations. Maintaining oral hygiene is encouraged in Islam, and the Prophet Muhammad (PBUH) used a miswak (tooth-stick) while fasting and nowhere is it stated that toothpaste is forbidden. Similarly, wearing perfume is permissible unless it is excessively strong and distracting. As for music, the Quran does not prohibit it, although its permissibility is occasionally subject to interpretation. This confusion between culture and religion can have serious consequences, leading to unnecessary restrictions and misunderstandings about Islam. True faith is rooted in knowledge, wisdom, and sincerity, not in inherited customs or personal biases. The Quran and authentic teachings of the Prophet (PBUH) provide clear guidance, and Muslims should strive to distinguish between religious obligations and cultural practices. Seeking knowledge from credible sources and remaining open to learning is essential in ensuring that Islam is practised in its purest and most just form.
