The Divine and the Mundane: Scriptural life lessons

 Introduction

The Qur’an is a scripture of great depth, nuance and wisdom. The more it is consulted, the more utility that emerges. It can take seemingly mundane, everyday situations, address it as necessary, mixing in great lessons. The classical examples are the texts of Soorah Al Hujuraat (chapter 49), which discusses topics such as etiquette and social behaviour, inserting in the midst of those Ahkam the famous text of 49:13, which tells us the reason behind the existence of varying peoples and tribes, a verse which removes destructive notions such as racism. The other classical example is in Soorat An Noor (chapter 24), which deals with some legal prescriptions, dress code and the like, and inserts therein the very profound Ayatun Noor, the verse of Divine light (24:35).

Much of the following discourse centers around revelation given to the Prophet Muhammad- Sall Allahu ‘alayhi wa sallam, that addresses his domestic life. In the midst of family issues, the Divine revelation addresses these issues and places important lessons there. 

The Prophet cannot make everyone happy all of the time, even his own wives.

The sixty-sixth chapter of the Qur’an begins with Allah subhaanahu wa ta’alaa telling Muhammad   “O Prophet, why do you consistently forbid (harrima) what Allah has made lawful for you? Do you seek to please your wives? Yet, Allah is intense in granting forgiveness and mercy. Allah has sanctioned for you the expiation of your oath, Allah is your protector, and He is the All Knowing, The all-wise” (Q 66:1-2)

 

یٰۤاَیُّہَا النَّبِیُّ لِمَ تُحَرِّمُ مَاۤ اَحَلَّ اللّٰہُ لَکَ ۚ تَبۡتَغِیۡ مَرۡضَاتَ اَزۡوَاجِکَ ؕ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ

قَدۡ فَرَضَ اللّٰہُ لَکُمۡ تَحِلَّۃَ اَیۡمَانِکُمۡ ۚ وَاللّٰہُ مَوۡلٰٮکُمۡ ۚ وَہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ

Prophet Muhammad, upon whom be peace and blessings, was God’s messenger, the prophet for all humanity, and of course leader within his own society. As such, he has great burdens and responsibilities. The tafseer literature is filled with accounts that seek to explain these verses, to connect them to specific incidents. The historicity of these accounts are disputed, and even if the examples cited in the tafseer literature is correct, ultimately the take-away is clearly presented: Muhammad was a congenial person, sympathetic and kind, and had a habit of self-denial and trying to keep people happy  that ultimately got in the way of his own life and therefore his abilities to function as a leader for society and a prophet of God. 

The Prophet was dismissed by his opponents as “an ear”. The exegete Muhammad Ash-Shawkani understood this to mean that people would assert that the Prophet would “listen to all, and having no ability to distinguish between truth and falsehood”. (Fat-hul Qadeer, Kuwait, wazeeratul Awqaaf, 1980 edition). This shows us that his nature was to give an ear, to try to make everyone happy, especially his wives, even if their demands were unreasonable or fueled by misplaced emotions.  God tells the Prophet that he is to drop this habit of his. One of the accounts given asserts that he (peace be upon him) had promised to stop consuming honey, as a way to keep his wives happy.  While there is much more to that account (assuming its true), we are to understand that God knows what he is doing by allowing something and forbidding something else. We are not going to be held to account by Allah on an issue as small as honey consumption.

The Prophet, and indeed men in general, are to obey Allah, and if his wives are not interested in that, in making his role and life easier, God can most certainly remove such women in exchange for those who will indeed be better, regardless of their previous status (Q 66:5). The job of the Prophet, and indeed of believers in general, is to guide their flock, by saving them from “ a fire fueled by people and stones” (Q 66:6).

This is a big picture role, and frankly cannot be ignored by the presence of petty, limited interests- itself a product of immature thinking! 

Light 

In the midst of this discourse, we are told how the people of paradise, themselves surrounded by light, invoke (i.e. in du’aa) “Our Lord, Complete for us our light, and bestow on us forgiveness, Indeed, you are powerful over all things.” ( Q 66:8).

The placement of this clause suggests that growth is still attainable, the ability to see the bigger picture is still possible, at all stages of life, when faith and efforts are present. We can understand light to mean the tools by which to see the bigger picture and to stay focused on that.

In polemics, I have noticed that Christian apologists, in their criticisms of Islam, almost never address the religious content of the Qur’an and Sunnah, rather, they focus on attacking the Prophet’s character himself. They will distort and misrepresent reports about him to paint an ugly picture of him. This is an example of not looking at the bigger picture. Moreover, they are guided by unhealthy emotions and will advocate the same from their followers. 

Having light is important for all parties to have, particularly in the marriage relationship. If light is drowned out in the darkness of negative emotions, it presents a stagnation that ultimately can lead to hell. Islam is a great source of stability and safety, whereas impulses can lead to destruction. 

Learning from women 

The text gives an example of the wives of Prophets Noah and Lot (Nuuh and Luut, ‘alayhimas salaam) who were not upon the same foundation  their husbands were upon. The presence of these Prophets in the Soorah is poignant, in that these were prophets who were more clearly identified as doing intense actions to save their societies from destruction. Unfortunately, their wives had behavior and thinking patterns that reflected the misguidance of mainstream society, and thus, they-along with everyone else- experienced the fires of destruction (Q 66:10).

The husbands obviously made efforts to save their families, but it is up to each individual to make their efforts, to be committed to Islam and avoid the misguidance of kufr.

The Soorah(vv.11-12) gives another contrast, the believing wife of the Pharaoh, and Mary. Their faith allowed them to see the Noor, the big picture, and thus have salvation, not only for themselves, but ultimately to function as examples to humanity.

Returning to the Prophet Muhammad (peace be upon him), it seems that at times they would give such headaches that he is told by God that if they (the wives) want to be released from the relationship, he would (Q 33:28). Yet, the choice is also outlined to them as follows:

“ And if you desire God and his messenger, and the ultimate abode, God has prepared for those who strive for Ihsaan a magnificent reward” ( Q 33:29).

Ihsaan is that next level in one’s spiritual evolution. What is interesting about this text is that the Prophet’s wives (known as “mothers of believers” Ummahaat al mu’mineen) became known as highly spiritual people. Sayyidah ‘A’ishaa herself is the most reliable transmitter of hadeeth. 

Conclusion

The big picture is not necessarily wealth or power. The big picture success is a strong relationship with Allah, overcoming the negative whispers of Satan, both internal and external, and peaceful existence here and in the hereafter. That is what authentic religion teaches. 

We live in a time when negative emotions are actually promoted as a good thing, where conflict is not something that needs to be resolved, but rather recorded for views online. If we want ultimate success, we have to obey Allah and follow the examples of the best of mankind.

Simply arguing for the sake of arguments, holding unnecessary grudges, will stimulate no success at all. Let us take the beautiful lessons, even in the midst of seemingly mundane incidents mentioned in scripture. 

Reflections on West Africa journey

 Introduction

As many of our readers know (such as our Facebook audience), I recently traveled to West Africa for the first time.  The destination was The Republic of Senegal.  Many people have been curious as to the motivation to travel to a place that is (in their eyes at least)  "off the beaten track" for a vacation.

My answer to this is that "vacations" are not always fun and games, at least for me. I am a student of many fields, my interests are deep and diverse, and among the best ways to learn and grow is to see with our own eyes, to have physical experiences beyond the study of texts, to step out of our comfort zones, at least once in a while. 

From a religious perspective, I believe this is one of the reasons that Hajj and 'Umrah are important. Muslims are commanded by the religion to make a pilgrimage a minimum of once in one's life, to Makkah, the site of the Ka'bah, the shrine built by the Prophet Abraham (Ibrahim, 'alayhis salaam). People from all places, classes, castes and walks of life are told by Allah to offer the pilgrimage rituals, in the same place, time, space, even in the same clothing (ihraam, for the men). All of humanity converge at that place, forcing us to interact, learn and cultivate relationships with one another. 

Thus, Senegal was, even from that perspective, a natural place of curiosity. It is a Muslim nation, with deep historical and cultural interests to someone like me .

(From top: site of the African Renaissance monument, walking in the streets of Dakar, minarets of the Grand Mosque of Touba city, a site revered by Senegalese.)

Spirituality

I found the people and culture to be very relaxed and an interest in spiritual development a normalized part of life. Everywhere we went we found people offering daily prayers, and the mosques are not only filled with worshipers, we were struck by the unique architecture and beauty of even the simple prayer halls.

West African Muslims generally follow the Maaliki madh-hab (school of jurisprudence) and Senegalese are typically associated with one of four Sufi orders, and this certainly reflected in the public display and practice of the religion, aspects which would be outside of the norm of experiences by those used to the format of practice in other Muslim contexts.

Recitation of religious songs (Qaseedahs, Nasheeds etc) is commonly heard throughout the country, and I have to admit a certain level of calm and peace can be found within the society. 

( Images from the neighborhood mosque, Masjid Al Multazim. Notice the unique architecture)

                                                     ( Images from The Mosque of the Divinity. French " Mosquée de la Divinité overlooking the Atlantic ocean. Built by locals, amazing architecture)

Goree Island

The most famous site we went to is Goree Island, a site roughly five miles off the coast from the capital. It was an important port in the slave trade, containing one of the "points of no return". The fortress there has displays explaining not only this history, but other interesting aspects as well, such as the evolution of man in the region, the arrival of Islam in the area, and so forth. 

The importance of travel in general

For African-Americans, traveling to West Africa in particular is important because it becomes a doorway of connection to the past. For Muslims of all backgrounds, I strongly recommend taking a trip to a place such as Senegal, as it would make a person appreciate a number of  points, including the global impact of Islam and how one's culture can be retained and enhanced (and not destroyed or enveloped into another system of thought).

The Qur'an repeatedly encourages traveling (Q 10:19, 3:189 et al), seeing other cultures helps to eliminate xenophobia, ignorance and arrogance. It is lamentable that many Americans don't even have passports and limit their travels.

If more people left their comfort zones, even if for a few days, it would broaden their minds in countless ways. Indeed, travel is even an activity which addresses issues such as depression, in particular by seeing and experiencing the natural world.

We have produced one video ( see here) from the Senegal trip, and soon will publish more, including a presentation hosted by the Divine Wisdom study group of Senegal on "The Relationship between Man and God". For updates, simply subscribe to our YouTube channel ( https://www.youtube.com/@Arifinlibrary) as well as this blog.

How Religions can Heal Divisions and resolve conflict

 ( Note: Below is my presentation at the 2024 Interfaith forums, sponsored by the Interfaith Council of Southern Nevada. A video clip is also available below.)

Video clip here

For entire video, complete with Q and A session, click here

How Religions can Heal Division and resolve conflict

In the name of God, The Compassionate, The ever-merciful

Moving directly into the topic, we begin with the assertion that healing divisions and resolving conflict are among the very goals of the religion of Islam. Thus, the Qur’an says “ Hold firmly to the rope of God, and be not divided. Moreover, recall God’s blessing to you, you were enemies, then He united your hearts by His blessing and you became a brotherhood. You were on the brink of a pit of fire, He saved you from it. Thus, God clarifies for you His signs, so that perhaps you will be guided.” ( Q 3:103). The Qur’an also states “God calls towards the abode of peace.” (Q 10:25).

There is much more evidence, but the previously mentioned Quranic verses should be sufficient to show that healing and resolving divisions and conflicts are among the imperatives of Islam. In addition, the presence of qualities such as justice, mercy and broad understanding are necessary to resolve any sort of conflict, be it within family, marriage, business or political conflict. 

In Islam, we have the Qur’an as scripture, but also the examples of the Prophets in scripture, concluding with Muhammad the global messenger, as sources of information. The Qur’an mentions the story of Joseph, son of Jacob. His brothers-in a jealous rage- had arranged for him to be exiled from the family, and falsely reported him dead to his doting father. Yet, years later, after actually saving them from a famine situation, he shows himself as the party responsible for saving them, generating a recognition of truth, leading to a healing. (Q 12: 88-93).

The Prophet Muhammad, after nearly 11 years of conflict, was able to overcome his enemies, but when he did, in the opening of Makkah, he issued an amnesty which even extended to those who killed and mutilated the body of his beloved uncle (Hamza). For these examples, an awareness of justice, mercy and a broad understanding of the big picture are demonstrated, qualities needed for healing and resolving conflict.

As a religion, there are many ways that healing and resolution occur. Largely, they have to occur within a context of spiritual maturity. Even when that’s missing, there are practical ways in which the religion accomplishes its goals. The Prophet Muhammad taught a method that, when angry, if you are sitting, stand! If you are walking, run! Wash yourself with water, do ablution, offer prayer, i.e. remove yourself from that which is making you angry. The religion has communal prayers, in which the worshipers stand side by side, bowing, prostrating, all together for God, and the ritual prayer itself ending with the worshiper saying to the person next to him (as well as angels, as per our belief) “Peace be on you, and the mercy of God”. This practice has worked in making the foundation needed to solve problems between Muslims. 

Practical rules that limit conflict include the prohibition of intoxicants, which, when observed, limits the emotional outbursts which sustain conflicts and divisions. The Qur’an instructs us to be cognizant of our speech and behavior (Q 33:70-71, 4:1), these are real-life guidelines which, when implemented, goes a long way in fixing problems between people. In marriage conflict, the Qur’an (Q 4:35) advocates having an arbiter from the husband and the wife’s side, thus, limiting the scope of public involvement in a private issue, a needed step, as making such problems public makes things more difficult to resolve. 

I want to change the practical slightly,  to move into the theological. The fact is that Muslims believe in God as being the only being that deserves worship, and we also believe in the Prophets. Broadly speaking, we believe in the Biblical prophets, and we sincerely say “peace be upon them”. This fact should bring more healing between atleast the followers of the three Abrahamic religions because it shows how broad our religious understanding extends. While the three Abrahamic religions have different perspectives on important theological points, we also have similarities which, when acknowledged, can bring forth human respect and sincere understanding. 

The Qur’an consistently (Q 29:20, 30:9, etc) tells us to travel in the world, and the Prophet Muhammad’s statement is that getting an education is an obligation on every Muslim (Talabul ‘ilmi fareedatin ‘ala kulli Muslim), such things, travel and education, removes xenophobia, corrects misconceptions and allows people to see others as people, it humanizes those outside of our own comfort zones. These are among the ways Islam addresses the issue of healing division and conflict resolution. Thank you.

Leadership: some reflections on its impact

 Introduction

The United States has witnessed another  presidential election cycle in which Donald J. Trump was victorious. Despite the widely held views against him of being racist, sexist, another tool for the financial elites, and the many court cases that have been launched against him, he has emerged seemingly stronger than ever.

This, along with other unmentioned factors, has influenced me to reflect on the entire concept of leadership. While I do have my own political views, and occasionally share them on this platform, the purpose of this article is to articulate thoughts on leadership, in light of the teachings of Prophet Muhammad in particular.

Who should  never be the leader?

We have a very interesting hadeeth, the report therein being that two men came to the Prophet Muhammad, upon whom be peace and blessings, seeking to be appointed to leadership positions, to which he-Sall Allahu 'alayhi wa sallam, replied " By Allah, we do not appoint someone to the post who seeks it or competes for it." (reported in Al-Bukharee and Muslim). Can this notion, as present in the above report, be applied to the modern world, particularly in nations that operate under representative democratic systems? 

I believe that the Prophet is speaking about the narcissistic personality types, those who crave power and authority for selfish or egotistical reasons. He is warning us that such types, who seek out power, are more harmful than good, and thus, at core- not fit to hold office. They don't have the calling for service, only that of satisfying appetites. 

This is the type that is in love with a throne. They are so hungry for it, they would rather be a king in Hell than a servant in heaven, to paraphrase John Milton's Paradise Lost.  While it is tempting to leave the aforementioned hadeeth as a stand-alone text, when we combine it with other ahadeeth, we get a frightening picture. 

An even bigger picture

Abu Hurairah reports that the Messenger of Allah said " When booty will be taken in turn, trust (Amaanah) treated as booty, Charity viewed as burdensome, learning becomes for non religious reasons, a man obeys his wife and abandons his mother, he keeps his friend close but alienates his father, loud voices emerge from the Mosques (Masaajid, i.e. places of worship), the Faasiq becomes leader of a group , a man is respected out of fear from his harms ( Wal Akramar-rijaalu makhaafata sharrih).." (Tirmidhee).

The above is mentioned in context of signs of the end times. Even if we ignore the eschatological implications, it can be taken that all these items, including evil folks attaining power, are powerful signs of the beginning of the end of a civilization, when mutual support (even family ties) are unreliable, when agreements mean nothing and the places of worship are treated as concert halls. 

At a minimum, such texts as above should be seen by students of social sciences, cultural anthropologists, commentators, the movers and shakers of society, that items such as those listed above need to be carefully observed and addressed in order to deliver salvation to the society.  

Other reports in hadeeth literature warn us about evil or unworthy leadership, and the Divine punishment for those who abuse their power. 

Who and what should lead us?

Ultimately the leader is not simply one who sits in a chair and makes huge  proclamations. The father is a leader, the husband is a leader, the one who stands in front during prayers (in Islam at least) functions as leader, and the qualities needed by that leader includes intelligence, patience, knowledge (of the fields needed to fulfill whatever role applicable), and, most importantly, the opposite of the negative qualities mentioned in the hadeeth cited earlier. The "leader" is often noticed by good people because they are already doing the work of leadership even if no formal title has been assigned. The leader "leads" (in the sense of already doing the work) out of love for community, for faith, with a sense of family values, who is trustworthy, wise, God-conscious, who inspires the best out of people. The  leader will often make sacrifices out of his own time and resources for the betterment of those who he has responsibility for, without seeking limelight or recognition. 

Whatever one thinks of one particular leader or another, one political party or another, or even one religious figure over other religious functionaries, all of us have some level of responsibilities that we have to care for. In other words, the warnings of the Prophet -peace be upon him- in these citations have application to us as well. 

Leadership as needed in the affairs of the global Ummah

If our leaders in the powerful Muslim countries had more awareness, particularly of the ahadeeth that have been cited here, I truly believe that things such as the genocide of Palestinians, the de facto civil war in Sudan, etc. would not be taking place. In those regards, the leadership have a responsibility to address those things, they have a responsibility to the public, for the public good , as well as a responsibility before Allah. 

It is frustrating to see the levels of injustice in the world, be it from outside forces or from within our own ranks.  For the moment, we can only pray and hope that we-as individuals within our own sphere or circles, live up to the clear responsibilities we have, and that Allah creates a better situation for mankind, in those aspects which we as human beings have failed. 

The dangers of unnecessary stretches: theological, political and personal implications

 Introduction (Political examples)

The entire world watched the debate between the leading presidential candidates (Kamala Harris and Donald Trump) that took place September 10th, 2024, in Philadelphia, Pennsylvania. Among the issues discussed were economics, health care, various world conflicts, and a host of other issues important to American voters, yet arguably the most memorable (and widely ridiculed assertion) was that made by Mr. Trump in which he asserted that Haitian migrants were actually eating pets in Springfield, Ohio. 

Although broadly dismissed by local authorities see here, nonetheless the claim has generated a great deal of unwanted attention to the small Midwest town, even bomb threats ( Details here). This is not the first (nor- I fear- will it be the last) time that false or misleading claims were made for political benefit. Claims about child sex slavery involving Hillary Clinton and a Washington, D.C. restaurant led to an attack on the restaurant in question in Dec. 2016 See here. 

A bit of research revealed scattered rumors of migrants capturing pets, some of which were not even associated with Springfield, Ohio, seems to have started via a Facebook post with a short speculation (See NBC article here) by one person. 

                                            (An example of how Mr.Trump's claim was ridiculed)

The dangers of unnecessary stretches, leaps in judgement, are very apparent in the above examples. That such accounts are exploited for public viewing, to (as the Qur'an states) " seek a fleeting gain", is disgraceful and a sad commentary on the political culture prevalent in our society. As individuals, regardless of background or opinions, we should be willing to see everything in context and not allow ourselves to engage in what can possibly become self-defeating behavior and thinking.

Debate on the nature of Qur'an: another stretch

For about a year now, I have been asked questions about a very obscure theological matter that was debated and largely dealt with within Muslim ranks over a 1,000 years ago. That issue is the nature of the Qur'an. The question as to whether it is "created" (makhlooq ) or "uncreated" (ghayrul makhlooq). 

To summarize, a philosophical trend known as the Mu'taziliah  emerged among Muslim elites, beginning in the 8th century, which proposed a number of hermeneutical alterations, among them (relevant to this article) is the nature of the Qur'anic revelation. They still believed the Qur'an to be from God but argued that it is "entirely created". The stretch they were making on this issue is that if the Qur'an is seen as "eternal", this gets in the way of the concept of God being "eternal". This also influenced perceptions of Divine actions (Af'aal ) and the divine attributes (as given in Islam). The classical example to explain this perception is that of God's speech. "God speaks, but the attributes (of speaking) are not eternal, rather what is eternal (and from which God really communicates) is his essence."

This is a stretch and amounts to unnecessary confusion! It's simply playing with words. I admit that I have a great deal of respect for the historical trend of the Mu'tazilites. After all, no one can deny their impact on Quranic hermeneutics. The masterful Quranic commentary known as Tafseer Al Kashshaaf by Abul Qasim Mahmud b. Umar Az Zamakhshari (d. 1143 C.E..) examines the scripture largely through linguistics and has become the standard for the commentary literature employed by all the various movements within Muslim history. I also agree that many of the theological positions advanced by their thinkers have strength, but in the issue of the nature of the Qur'an, the stretch is just unneeded. 

The mainstream Sunni position is that the Qur'an is "uncreated", but even employing this terminology is simply a reaction to the theological stretch of the Mutazilites. Ultimately, the primary reason this became an issue is that of certain elites, with government backing, saw themselves as "enlightened", and advanced such rhetoric for political gain(ft.1). This is precisely what occurred with the examples from recent U.S. events cited above. 

Persecution, violence, and death occurred during the debates on this made-up issue, all of which was unnecessary, especially since the Mutazilites and the "traditionalists" all accept the Qur'an and the Prophet Muhammad (Sall Allahu 'alayhi wa sallam)  as coming from Allah ta'alaa.  

In today's world, the Sunni position on this obscure question has become dominant, although the idea of the Qur'an as a "creation" does have resonance with the minority Ibadi sect(ft.2) and the majority of Shiites(ft.3), and while it would have been an issue confined to history, this old argument has been rehashed by Christian apologists, the latter with an agenda of undermining Islam and the faith of Muslims. 

The unnecessary stretches in everyday human issues

Increasingly we see people making mountains out of molehills. Families broken up, conflicts between friends and the like, over inflated mutual (mis)understandings. Of course, stubbornness also kicks in, and the modern culture (fueled by strangers on the internet) actually encourages disengaging (or worse, actual conflict) in the name of "attaining freedom" " peace of mind" "independence" and other such terms.  

Humans will always be humans. We all have strengths and weaknesses. We will not always agree on issues, even major ones. However, jumping to conclusions, leaps of judgement, emotional outbursts, bitterness, refusal for understanding the perspective of others, are very destructive. 

Even when those outbursts take place, there should still be internal mechanisms (backed by healthy social support and spiritual guidance) to calm things down. Sometimes, emotions would drive people away from God, (and from loved ones) denial of God's existence, as well as backing away from religious practices and precepts, forming extremely unhealthy religious conclusions(ft.4). 

This article has focused on theology, politics and the drives within a person. For all of those points, knowledge, patience, wisdom, forgiveness, dropping grudges, ability to see big picture, tolerance, love, are all needed. The more those qualities are present, the less we will see of discontentment. 

In conclusion, for all of these areas, the following is a relevant Quranic text, do recite and be impacted by it. "Allah is sufficient for me, none deserves worship except Him, upon Him I place my trust, He is the Lord of the magnificent throne." (Q 9:129)

Footnotes

(1) Hans Kung has given a very interesting summary of the political interests of the Caliph Al-Ma'mun, son of the famed Harun Ar Rasheed ( 833 C.E.), in backing the idea of a "created Qur'an" (as well as other theological developments). See Kung, H. (2007) Islam, Past, Present & Future Oneworld Oxford, pp.279-298.

(2) The Ibadi sect, an outgrowth of the Khawarij movement, today only exists in Oman. 

(3) Interestingly enough, Grand Ayatollah Sayyid Al-Kho'ei (d.1992), one of the most influential leaders of modern Shiism, argued that the question of the Qur'an being created or not was "irrelevant to Islamic doctrine and that the intrusion of Greek philosophy caused divisions." See This link for more details

(4) Unhealthy religious conclusions include extremism, abandonment of faith and reaching wrong conclusions. Some religious movements are-for example- centered on race, breeding racism. This is totally antithetical to Islamic values (see Qur'an 30:21-22 and 49:13). Others may have "spiritual experiences" that lead them to wrong-headed and even destructive conclusions. On this, the famed spiritualist 'Abdul Qaadir Al Jilaani (d. 1166 C.E.) has stated that false spiritual experiences are among the ways that Satan will mislead even the pious. 

Rasoolullaah: some examples on how I benefit from Prophet Muhammad

 

Introduction.                                                                                                                     

In a theoretical sense, we read about the Prophet, his life and overall tradition (sunnah). We hear stories about him from the Imams during the Khutbatul Jumu'ah and are expected to recite Sall Allahu 'alayhi wa sallam whenever we hear his name said. 

Reference to his role is made every time the call to prayers (adhaan) is made, and every time a person accepts Islam. Muhammadar Rasoolullaah- Muhammad is the messenger of God. The Muslim literature, as well as oral tradition, actually carries a plethora of detail regarding his life, and as all Muslims know, the discussions on the details are enough to fill entire libraries. It is not my intention to rehash any of those points, rather, my aim is to share examples of how information regarding him and his teachings have impacted my personality and my actions. 

This does not imply sainthood on my part. I am very aware of my own human weaknesses and failings and am similarly aware that none can get to the level of the Prophet, let alone surpass it. Indeed, Allah says that the Prophet is a creature of magnificent standards (Q 68:4). I am sharing-in order to allow readers a glimpse of what impacts me (which of course would generate a better understanding of my thinking process) as well as generating an interest in the possibility that the readers can similarly be impacted. Ultimately, that was the role of the Prophet, upon whom we invoke Allah for the best of blessings, peace and reward.

Tolerance

"It is of God's mercy that you (O Muhammad) have had leniency with them. If you had been cruel or harsh hearted with them, they would have abandoned you, so do forgive (ft.1) them..." (Qur'an 3:159)

The Prophet had so much tolerance for people, even those who occasionally disregarded his orders or otherwise caused him annoyance. In Saheeh Al-Bukhari, we read a report attributed to his servant (Khaadim)(ft.2) Anas ibn Malik that states " I served (khadamtu) the Prophet for ten years, and he never said a disparaging word (uffin) to me, nor blamed me by saying "why did or didn't you do such and such" ( Saheeh Al Bukhari 68:78).  In addition to the above texts, a particular incident recorded in the biographical data has impacted how I deal with people. That famous incident is that of a Bedouin ('A'raabi)(ft.3) who comes to the mosque and publicly urinates in front of the entire congregation, including the Prophet. The crowd was ready to beat him, but the Prophet did not allow them. Rather, he (a) Allowed the man to continue. (b) Told the man afterwards that the mosque was not a place to do that (c) The Prophet himself cleaned up the urine with water. (Saheeh Muslim 30:285, also reported by Anas).

What are the lessons from the above report? The man, being a Bedouin, was used to relieving himself wherever he had to as the need arose. After all, the Bedouins are nomads, in constant move through the desert. In other words, the Prophet understood the man's cultural background, and that understanding allowed him to teach the man, to protect him. This report impacts me to the extent that I strive to understand the family, cultural dynamics of those I encounter. Thus, I am a student of the social sciences, of phycology, sociology, and other related fields. I strive to understand people, to get where they are coming from.  

People in the time of Prophet Muhammad knew his tolerant nature. They would even call him "an ear", meaning he was used to hearing out people, rich or poor, to the point where his opponents deemed this a weakness. It is not a weakness to hear people out, it is a strength, and a blessing to those whom the Prophet would entertain to at least hear them out. This has impacted how I deal with people.

Humility and self-reliance

When the Prophet made the migration (hijrah) along with Abu Bakr from Makkah to Madinah, his arrival was highly anticipated. Upon arrival, the Madinans celebrated, however- because most had never seen the Prophet, they mistook Abu Bakr (Radee Allahu 'anhu) to be the Prophet, because Abu Bakr was wearing nicer, more distinct clothing. Similarly. the Prophet would fix his own shoes, repair his own clothes, even engage in shopping and milking his own goats. He would be in the battlefield, at least sometimes, he was digging the ditch around Madinah along with his men. In short, he would do what he commands others to do. He was a messenger of God, but he acted just like everyone else.  These sentiments have impacted me insofar as being largely self-reliant & avoiding snobbish behavior. I dress and have the appearance of "everyone else". I do own nice clothing and wear apparel I deem appropriate for the situation, but I don't go out of my way to boss people around or to strut as a model. I also don't engage in spouting fatawaa or engaging in unnecessary polemics.  In past times, brothers would be a bit critical of seeing me doing things such as cleaning or food preparation at communal events, they view it as low for my status in the community. I appreciate the love and support in those regards, however in general the above reports from the behavior of Allah's messenger, Sall Allahu 'alayhi wa sallam, has impacted me to act as described. 

Attempting to see the big picture-long term

The Prophet had enemies in both the Makkan and Madinan period. Among them was figures such as 'Umar ibn Al-Khattab and Khalid ibn al Waleed. They felt that the Prophet was undermining Arabian society, yet the Prophet prayed for 'Umar to embrace Islam. Ultimately, he did, even though it was initiated through an act of domestic violence(ft.4). Similarly, Khalid b. Al-Waleed even was on the battlefield against the Muslims, the battle of Uhud-where the Muslims faced great losses. Yet, Allah guided Khalid to Islam, to the extent that Khalid himself takes his shahadah with the Prophet in Madinah, removing his expensive jewelry to be given in charity. 

'Umar ibn Al-Khattab eventually becomes the second leader (khalifah) of the Muslims after the death of the Prophet, and Khalid b. Al-Waleed becomes a great military commander for the Muslim forces, showing that the title given to him by the Prophet- Sayfullah (the sword of God) was indeed an appropriate appellation, May God be pleased with them both. 

I try to see the big picture, even in those with whom I disagree on some points, be it theological or otherwise. I try to see the big picture of growth, goodness and benefit. This impacts how I interact and deal with them, even when differences are present. This is a lesson from the Rasool.  I am almost always hopeful for Divine guidance, for myself and others, in particular that others can see what I see as big picture priorities. 

Spiritual benefit

There are things that I do that imitate the Prophet's own actions, even if I view them under the lense of personal or cultural traditions and not that necessarily associated with religious mandates(ft.5). One such action of the Prophet is that he would use the miswak (a piece of wood used to clean teeth) often, particularly before offering prayers.  My imitation of this is to brush my teeth (with toothbrush and toothpaste) before making wudoo (ablution), at least five times daily. There are times when I don't do this, but in general I am cognizant of this because it was reported from the Prophet's practices (Saheeh Al Bukhari 72:40).

Cleanliness is a part of faith, says our Prophet( Saheeh Muslim 223), this is for body, mind and general environment. It is needed for prayers, and inside the prayers (salaah) I follow the Prophet not only in those parts of the prayer that are deemed essential, but in choosing what to do in the prayers. I make du'aa (supplication) in the prostration (sajdah) because the Prophet did that. In the post-salaah du'aa, I also invoke God, in my own words, for my own particular needs, but also, I ask Allah often using the teachings of the Prophet and even in the very words he would ask Allah. 

The words he -upon whom be peace- would use are pregnant with meaning. After Fajr and Maghrib, the report goes, he would invoke God:  "O Allah: I ask you for useful knowledge, and a halal, wholesome provision, and that my deeds are acceptable". Fajr (dawn) and Maghrib
(sunset) are the traditional beginning and ending of the workday. Thus, it's appropriate to ask God for knowledge that would help you (and not useless knowledge such as that of gossip etc.), that one's food and income are blessed through the beginning and end of the day, and that God accepts all of our efforts. 

Another of his prayers which has impacted my thinking is known as the sayyidul Istighfaar, the line "I am faithful to my covenant and promise to you as much as I can" (wa anaa 'ala 'ahdika wa wa'dika maas'ta'ta'tu). This line shows that even when seeking God's forgiveness, we are acknowledging our limitations. If we-as individuals- can do that in the presence of Allah, can't we do that with each other? Can't we do that within ourselves, as in self-forgiveness? 

Conclusion

There are many other examples, but I hope the above has provided some glimpses into how the Prophet Muhammad has impacted me-as it is reported from the hadeeth and seerah literature. These words should not be seen as limiting the Qur'an on me, not at all. The Qur'an is my primary source, and it is largely through the Divine Book that we get pointed to the gems that exist in the actions of the Messenger of Allah. 

The Prophet exemplified the scripture, and I cannot begin to exhaust the examples of how all of that impacts my thinking, my actions, my life. I don't claim perfection, sainthood or infinite knowledge. I am imperfect like everyone else. God alone is perfect (Al Kamaalu Lillaahi Wahdah). 

The Prophet functions as a role model for those who have hope in God and the final day (Liman Kaana Yarjoo LLaaha wal yawmil Aakhir Qur'an 33:21). Thus, whatever our faults, we have that hope. Hope in God and the final day. Hope - nay- an assurance that at the conclusion of it all, the efforts of those who have faith will not be wasted, hope that life will be better both in dunya and akhirah, and that those with any good within them will be guided aright, and those with NO good in them, who exercise tryanny and conceit,  will be dealt with appropriately in the Divine court. Wa Billaahit Tawfeeq.

Footnotes

(1) The term Faa'fu  conveys the sense of erasing. In other words, the Prophet is told to, as said in American colloquial English, "just forget it". God seems to be telling his messenger to look at the big picture. Isn't that what good parents do? Parents aren't expected to hold grudges against their children for their mistakes. It is healthier to move on, and that is what the Prophet is told to do. Throughout the Qur'an and hadeeth literature we find examples of similar wordings and teachings, in particular the du'aa associated with Laylatul Qadr, for which see Shamsuddin Waheed: Ramadan reflections: towards new beginnings

(2) Khaadim is wrongly translated as "slave". It does, however, denote someone tasked with chores, in much the same way we see housekeeping and maintenance in hotels etc. In Saheeh Muslim 2727, we have a report that states the Prophet's daughter asked for a khaadim for her home, for which he replied he would give her something better, i.e. the sentence "Soobhaan-Allah, Wal Hamdulillaah, wa laa elaaha ill-Allah, wa Allahu akbar" (Glorified is God, praise belongs to Allah, none deserves worship except Allah, Allah is the greatest). This shows that the Prophet was not someone who was materialistic, and taught avoidance of material gain as being the primary goal of life. This has also impacted me in a general sense, and the expression above is also one I recite often and occasionally use it within the Friday sermons. 

(3) A'raab is different from 'Arab. The latter denotes Arabians of the cities, while the former is the name of nomadic Arabs who are constantly moving from water source to water source. The nature of nomadic life is different from settled life, thus, there will be naturally differences between behavior accepted in the isolated deserts and actions acceptable in city life.

(4) The report is that 'Umar b.Al-Khattab was on his way to kill the Prophet when he heard the news his own sister and brother-in-law had accepted Islam. He went to their home, finding them reading a manuscript of Quranic revelation, proceeds to physically assault them both. However, on calming down, he reads the manuscript and becomes convinced of the veracity of the Islamic message. 

(5) Some do view miswak under the realm of religious necessities, to the extent that because the Prophet used it, any ridicule of the miswak's use would constitute rejection of Islam. (see Kitaabul Imaan by Mujlisul Ulama of South Africa, pg. 72, Bilal Books publishers, Bombay, India)  In any case, we view it, at best, as from the traditions and taste of the Prophet as an Arabian man, a product of his society, the technical term being "the cultural sunnah" (sunnat al 'aadaa), whereas actions associated with religion and spirituality fall under the title "The guided sunnah" (Sunnat al hudaa).