Allah the Almighty says, “And make your houses [facing] the qiblah.” (Yunus: 87) One of the clear indications in this ayah is that houses, in their concept and role, are responsible for religion, worldly matters, values, and life, because their status is derived from the status of the mosque. They hold respect and reverence same as that of the mosque, as they serve as a qiblah in their centrality to the soul, thought, upbringing, and life.

Additionally, one of the educational implications of the term “house” is that its meaning has transitioned from a material structure to a moral and symbolic one. For example, people say, “So-and-so comes from a house of honor,” “a house of truth,” or “a house of generosity,” clearly pointing to the ethics and virtues of their family. This is because the house is the first incubator for building values, enhancing positive behavior, and shaping human conscience.

Allah the Almighty also says, “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21) Al-Alusi comments on this ayah, saying: “The phrase ‘from yourselves’ signifies that the creation of your spouses originating from Hawwa, from Adam's rib, embedded in their creation from yourselves.” ⁽¹⁾

Here, there is a subtle indication of the location, rank, and empowerment of the wife in her husband's heart. The origin of her creation is from a rib on the left side—near the heart. Ibn Hajar said, “It is as if this points to what Ibn Ishaq narrated in the al-Mubtada' on the authority of Ibn Abbas, that Hawwa was created from Adam's shortest left rib.” ⁽²⁾

This raises the question: Why was Hawwa created from Adam’s rib (according to the opinion of most scholars)? Why wasn’t she created from his head, or from one of his muscles, or from his hand or foot?

For instance, if we imagine that Hawwa was created from Adam’s head, she would have become more intelligent than him, possessing superior intellect and cleverness. She would have been the mastermind in everything by virtue of her creation.

If she had been created from his muscles, she would have been stronger than him, which would not suit the nature for which Allah created her. Imagine how the world would be if women were physically stronger than men!

And if she had been created from his foot, she might have been treated with contempt, and men would have belittled her. But Allah honored her by creating her from a rib on the left side (near the heart) to signify her true position, honoring and elevating her. From her position, she provides tranquility, affection, and mercy.

We also read in the Book of Allah the Almighty an ayah that describes the marital relationship in the most concise yet profound terms, combining meanings that no human, regardless of their intellect, could ever articulate in such a manner. Allah the Almighty says, “They are clothing for you, and you are clothing for them.” (Al-Baqarah: 187)

The term “clothing” carries multiple meanings, such as:

• Covering: Clothing covers a person, just as a husband covers and protects his wife and vice versa. If either reveals the other’s secrets, it is as if they are wearing torn garments.
• Protection: Clothing shields a person from harm, just as a husband protects and preserves his wife, and the wife does the same for her husband.
• Comfort: As Qatadah explained, “They are clothing for you” means they are a source of comfort and tranquility.
• Adornment: Clothing beautifies a person, just as spouses beautify one another.
• Closeness: Clothing is the closest thing to a person’s body, just as a husband and wife are intimately close to one another, akin to a garment to the body (she is his inner garment, and he is her outer garment).

All these meanings and more are embedded in Allah's words: “They are clothing for you, and you are clothing for them.” Therefore, understanding these meanings of the marital relationship is crucial. It elevates the level of understanding and communication between spouses. As communication improves, feelings of love, respect, security, and stability grow, ultimately benefiting their children.

It is important to note that no household is free from situations that may lead to disagreements between spouses. However, what sets households apart is the degree of understanding among family members. Even in the Prophet’s household, there were moments of discord. For example, it was narrated from Umm Salamah that she brought some food in a dish of hers to the Messenger of Allah and his Companions, then 'Aishah came, wrapped up in a garment, with a stone pestle and broke the dish. The Prophet gathered the broken pieces of the dish and said: “Eat; your mother got jealous,” twice. Then the Messenger of Allah took the dish of 'Aishah and sent it to Umm Salamah and he gave the dish of Umm Salamah to 'Aishah.

Now, if you were to ask anyone how they would react if their wife spilled food in front of their guests, their response might shock you!

Thus, we must recognize the educational responsibility inherent in marital situations, as they directly impact the upbringing, ethics, and social behavior of children. In fact, I dare say that the moral decline of some individuals is due to family disintegration, poor relationships between spouses, or the parents’ neglect of their children, allowing media to take over the roles of education and upbringing, only worsening the matter. Gone are the days of daily family gatherings, shared laughter, candid conversations, mutual visits, and playing with neighbors, classmates, or relatives. Family gatherings have become nearly impossible, as each member of the household is preoccupied with social media—even the parents. Sometimes, during family gatherings, one may be physically present but mentally absent, lost in the depths of social media.

Only those who have lost the blessing of a home truly understand its value. Ask a homeless person or a refugee about the blessing of a home, and you will hear words filled with sorrow and longing. Their greatest wish is for a small house, even a single room, to provide them with shelter, comfort, and safety among loved ones.

Their memories of their first home remain deeply etched in the depths of their minds. Nostalgic thoughts bring back laughter echoing between the walls of that home, childhood moments of joy and sadness, and unforgettable scenes. These memories create a sense of belonging to the home where they spent their formative years. They remind individuals of the morals, traditions, and values they grew up with, engraved in their minds and hearts.

Thus, every educator must fill their home with love, kindness, and the nurturing of sound values and principles.

From what has been mentioned, we derive three fundamental elements for the stability of human homes:

1. Building a strong relationship between a person and their spouse.
2. Building a strong relationship between the head of the household and their family.
3. Adopting a value-based framework derived from the Qur’an and Sunnah.

These elements are the pillars of stable homes and the secret to their stability. Without these essential foundations, one will face great challenges in upbringing. How can one clothe others when their own garments are torn? How can one build values and bridges with their children when the foundation is crumbling? Can anyone construct a house without a blueprint or clear plan for suitable materials? Establishing this triad is indispensable for successful upbringing and the stability of human homes.

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(1) Tafsir Al-Alusi (11/31).

(2) Fath al-Bari, Ibn Hajar Al-Asqalani, Dar Al-Ma’rifah, Beirut, 1379 AH, (9/253).

Read the Article in Arabic

Arabs were pioneers in documenting historical information about the Slavic nation

The most important thing that distinguishes the relationship between the Arabs and the Russians is the cultural exposure of the Russian and Arab nations to each other. Arab historians and travelers wrote in-depth reports and studies that dealt with the Russian character, revealing its characteristics and social lifestyle, defining its religious affiliation (pagan and then Christian), and describing its political and military behavior.

These studies were so deep and broad that they influenced and enriched even the contemporary Russian mind, and Russian historians considered them the first documented historical information about the life of their nation. On the other hand, the Russians were not less keen than the Muslims on such studies, but their work came - within the context of the phenomenon of Orientalism - about a thousand years later than what the Arab did. 

The Russians were described in a number of Muslim books before and after the era of Ibn Fadlan, as being tough, patient, and brave and victorious over enemies in the battlefields, to the point that Al-Bakri says about them: “The Russians have no farms or earnings except with their swords”!!

History of Islam in Russia

The history of Islam in Russia dates back centuries. 22 years after the death of our prophet Mohammed, peace be upon him, his followers came to Russia. They reached Today’s Russia in the 7th century. In 641 AD the Muslim army led by Abdul Rahman Ibn Rebia Al Bahli advanced towards the northeast of South Caucasus after the conquest of Iran and Jerusalem.

It can be said that the history of Islam in Russia begins with the Rashidun Caliphate (632–661 AD). First, Islam spread through the territory of today’s Dagestan, Muslims came to a city that is currently known as Derbent, which is located in Southern Dagestan. So the first Azan, call to prayer, in Russia, was heard on the lands of Dagestan, and then throughout the North Caucasus region. In the year 18 AH, Islam entered the land of the Eastern Caucasus (Azerbaijan). By the year 38 AH, it had permeated the Caucasus, finding fertile ground for rapid expansion. 

Actually, the preoccupation of the people of that region, in religious and doctrinal conflicts among themselves, helped accelerate the spread of Islam. Thus, the Muslims were able to control Baku, and the Islamic conquests continued until they took control of the entire region of Southern Daraya, and that was in the period extending from the year 56 AH until In the year 96 of the Hijri year

Islam spread widely through Muslim merchants and economic relation

In another part of Russia, in the Upper Volga region, which was considered a crucial Eurasian trade meeting point because of  its strategic position, Islam gradually spread into the Volga river basin through trade and other economic relationships with Muslim merchants.  Moreover, this region played a significant role in Islam’s penetration into other parts of Russia.

The adoption of Islam by Volga Bulgaria had a profound political and cultural consequences, it influenced religious policies followed by the rulers of the Kievan Rus. The first Muslim state within the boundaries of today’s Russia was Volga Bulgaria, which is now the territory of Tatarstan.

Following the victory over the Khazar Khanate in 737, the Umayyad Caliphate took over North Caucasus. After the spread of Islam in Uzbekistan and Tajikistan, the region has been ruled by Muslim dynasties for 1200 years. During the golden age of Islamic civilization, and as a result of a central Muslim administration, the region produced many scholars of hadith and fiqh as well as prominent philosophers, physicists, and mathematicians.

Flexibility and tolerance of the Hanafi Mazhab helped in spreading Islam

Tolerance of the Hanafi Mazhab in Volga Bulgaria contributed extensively to the spread of Islam and allowed Muslim religious leaders to accept and acknowledge, local traditions and rituals which had existed before the arrival of Islam. According to some historical sources, wars between Volga Bulgars and the proto-Russians were not religious or ethnic conflicts, but they were driven solely by economic and political goals.

In the 10th century, the European Russians located around Moscow came into contact with Islam through Muslims traders. Currently, there are more than 10 million Muslims living in the Tataristan whose capital is Kazan, Bashkirdistan, and Ural regions, as well as in the Volga river basin. The second wave of Islamic expansion in Russia came with the Golden Horde Khanate in 1242.

Under Muslim Rule Russian churches and religious freedoms were protected, while Russians massacred Muslims after the fall of Kazan

Thomas Arnold's Preaching of Islam, 1930, explains to us how Russian orthodox churches were protected under Muslim rule. Arnold retold that the Muslim Mongol Sultan Muhammad Uzbek Khan (1341 AD), who ruled Moscow and Kiev, issued a decree addressing the Russian Orthodox Church in Kiev: “From (Sultan) Uzbek to our princes, great and small, and others: The Church of St. Peter is sacred, and no one is allowed to harm it by any means, or to harm any of its servants or priests, nor seize any of its property, goods, or men, nor interfere in its affairs, because it is all sacred. And whoever disobeys this order of ours - by attacking it - is sinful before Allah (God), and his punishment from us is death”!! This approach reflects the great civilized behaviors of Muslims throughout history.

In fact, this Islamic position toward the Russian Church reflects the tolerance and civilized attitude of Muslims toward other religions and is considered an enlightenment moment that is an extension of the days of the Companions of the prophet peace be upon him, when Islam entered the Caucasus region. Muslims did not interfere in Russians' administrations or in their religious rites, and they did not impose Islam on them; so many of them remained Christians.

After centuries, namely in the early 15th century, several independent Muslim khanates emerged. These khanates, that were originally Turkic covered almost all of what is now Russia, except the region between the cities of Moscow and Kiev where the Russian principalities were dominant. Being Muslim and of the Turkic ethnicity, The Ottoman Empire began supporting these small Turkic and Muslim states in that period. People adopted Islam in the Balkans, Karachay, Eastern Circassians, and Balkaria by the end of the fifteenth century. And Islam dominated most of Russia incessantly until these Muslim khanates were defeated by the Russian Empire in the 16th century and Muslims suffered extremely in the hands of the Slavic nation.

Kazan Massacre

Given the importance that the Volga River had on logistics and transportation levels within the Tsarist Russian Empire, the first thing the newly-founded Russian Empire did was to capture this region. In 1552, a Russian army composed of 50,000 soldiers invaded Kazan and massacred a huge number of Muslims. Following the fall of the Kazan Khanate, Islam was wiped out from these regions for 200 years, an era known as the “the silent period” by Muslims. 

During that dark period, mosques and Muslim scholars were absent from social life, and Muslims were deprived from practicing their religion in public, and they had to perform their religious rituals in secret. Forced to live in hiding, the Muslims of Russia, were forced to take part in all insurrections against the Russian Empire, including the Razin Rebellion, Pugachev’s Rebellion, and the Bashkir Uprising. On the other hand, the invasion of Kazan proved to be a turning point for Russo-Ottoman relations, which had been quite positive until then.

As a consequence, the two empires entered a period of wars and conflicts. However, the conflicting relations was in  Russia’s favors as it was now able to suppress the Ottoman-backed small communities, and expanded its influence as it became more powerful. With the annexation of Crimea, the number of Muslims in the empire naturally increased.

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1. https://www.academia.edu/42922165/THE_PREACHING_OF_ISLAM_A_History_of_the_Propagation_of_the_Muslim_Faith_First_Volume

2. https://tr.wikipedia.org/wiki/Rusya%27da_%C4%B0slam

3. https://en.insamer.com/russia-and-the-region-s-muslims-a-history-of-relations_1056.html

4. https://ar.wikipedia.org/wiki/%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85_%D9%81%D9%8A_%D8%B1%D9%88%D8%B3%D9%8A%D8%A7