The misled and misleading: Some reflections on the "guides" in today's world

 Introduction

There are a number of statements of the Prophet Muhammad (sall Allahu 'alayhi wa sallam), as reported in the hadeeth literature, that speak on the dangers posed by corrupt leaders in the latter times (Akhir uz zamaan). While it is true that a number of them are clearly (when studied contextually) making reference to political or secular figures, there are others which illustrate that the religious scholars are the objects of discussion!

Thus, while the below may indeed have application to the secular figures, our primary focus is the religious leadership, which are usually self-appointed, delusional and prone to dangerous, harmful activities. Tradition ascribes the twin attributes of "misled, misleading" (Daal wa Mudill) to such folks. 

With the advent of the internet, coupled with the emergence of affordable video streaming services, a brick-and-mortar headquarters are no longer necessary. With a little bit of technical savvy, background (which no longer need to be physical, it can all be done using technology) and charisma, a voice can obtain millions of views and followers, generate wealth, all the while delivering incorrect or useless information.

Below, we will look at some examples of this rather sorry spectacle, as well as relevant Islamic information that will deliver us proper guidance. 

(1) The Unqualified Imam

The United States Muslim community has a situation unlike any other place in the world, wherein an actual mosque, properly built and situated, can have an Imam that is not even remotely qualified. To quote one African American Muslim activist, the only qualification such a person has is the ability to spell the word I-M-A-M! 

This is understandable when taking a look at the American religious culture, deeply influenced by protestant Christianity, which largely approaches Christian scripture from an unregulated, opinion-based, "inspired" individualized readings, with no other considerations. A motivated person "feeling inspired by the Holy Ghost" can easily open up a space and begin preaching and getting followers. He (or she) does not need to be bothered with joining a particular denomination, nor have certification, training or even a grounding in the details of the faith. With enough articulation, a person can become very successful.

There are some caveats necessary to address. An Imam will always be questioned regarding their qualifications and abilities and be open to attacks by critics. A prime example is Shaykh Yasir Qadi, a graduate of Islamic University of Madinah, with both bachelor's and master's degrees, coupled with a doctorate in theology from Yale University, (currently working as head Imam in a large Texas mosque) is still dismissed as simply lacking simple qualifications by his opponents. In addition, even for those who seemingly have no grounding, there is much room to simply ignore those things if the person is deemed sincere, humble and worthy by those who support him.

By unqualified Imam, we mean the person who has taken the title for himself yet has no abilities to do the simple things such as leading prayers, funerals, yet deems himself able to implement religious changes, advocate destructive views, with no consideration for those who follow him. 

The unqualified Imam is one who does not recognize his weaknesses nor seeks to rectify them. He is the one whose ego gets in the way of his growth as a professional as well as human being. If you find such a person and can't change that situation, simply move on to a better suited (for you) Imam.

(2) The Unmosqued Imam

Although the term unmosqued refers to a Muslim who doesn't feel comfortable in any masjid setting (usually because of personality, cultural or sectarian nuances), there is also the case of people who- in some cases- have never worked as an Imam or in any capacity within a mosque or Muslim community who attach the title (or a similar title such as "Shaykh" "Ustadh" etc) to themselves. Such persons feel motivated to deliver lectures from the comfort of their bedroom, in which their main thrust is to attack Muslim community leadership, personalities, and preach "an enlightened Islam" that bypasses tradition, scholarship, and even knowledge generally.  

Such personalities often speak from frustrations, projecting wrong motivations onto others, and has a track record of emotionalism, trouble making and ambition.  We advise caution when listening to a speaker who, as the proverb goes, is a rebel without a cause! It is worth noting that there is much intersection between the first two mentioned above, and to a certain extent #4!

(3) The young idealist

In the age of podcasts and livestreaming, voices can share as they see fit. The young idealist has love for his religious (and cultural) identity, he (or she) thinks that they have been able to understand all there is to the chosen subject matter, and (in search of views and sometimes income) and engages in debates with theological opponents- both within and outside of Islam.  

I have been watching such livestream events lately, noticing the lack of wisdom and humility, and a plethora of ego, anger and arrogance in the presenters. The people of wisdom (wisdom usually coming with age) are often so busy with real-life problems in their communities, doing the necessary work, that they don't get around to acquiring the tools for livestreaming and the like. Thus, the unqualified, those lacking the ability to give appropriate guidance, end up with a dominant presence online. It is unfortunate that such idealists end up doing more harm than good. Thus, pay attention to the content, to the emotions, and even the age of the presenters of the message. Determine for yourself if the content is useful.

(4) "That guy (or group) on the internet" 

On a global scale, this description applies to groups such as ISIS (Da'esh). Having emerged initially within a fragmented Iraq, they not only moved into Syria but eventually gained followers through the internet, appealing in Western and Non-Western languages via professional videos, magazines and other content. 

Young people left the comfort of their families and homes to join the so-called caliphate, often resulting in long prison sentences and death, not to mention abuse and the crushing of their idealism upon discovering the reality of such groups. 

While this has certainly died down, another aspect to this topic is the emergence of personalities who may possess adequate knowledge in certain fields of knowledge, conducting q & a sessions, with a professional delivery via being tech savvy. 

One of the reasons that we have placed this concern about the influence of internet personalities is that even if the said character means well, it is important that answers/advice reflect the needs of the locality, and every society is unique.

This is why traditionally fatwas (legal opinions) had to be issued by local Muftis, and not outside scholars. Baghdad 800 years ago is very different from Muslim Spain during the same time period, even though they were part of the same Muslim civilization. 

The wrong advice may destroy lives. There is less chance of that happening when taking guidance from those who can relate to your circumstances better. 

What are the qualifications for Imam?

I have written on this in the past (Can be found here ), but in a Western context, it is necessary for the Imam to be conversant with the primary texts of Islam (Qur'an and Sunnah), local culture, religion(s), theological trends, regional needs, as well as an understanding of the social sciences, counseling, psychology, and similar fields. 

The typical role of Imam is restricted to ritual, leading the prayers etc. For that, the qualifications are that he has a respectable amount of Qur'an memorized, able to navigate the Sunnah, and have moral character/piety. In a Western context, all of this will have to occur. 

Increasingly the average Muslims are educated enough in religion to be able to recognize substance as opposed to religious rhetoric, so it becomes necessary for the Imam to continue growing in knowledge and understanding. Knowledge of Arabic language is a necessity for the sake of credibility in today's world, at least enough to be able to navigate the texts and traditions. Imams with impeccable credentials and mastery of the language and texts are still subjected to criticism and questioning, that's simply a part of being in that role. They won't be able to make everyone happy. There will always be ripples of discontent. If a person can deal with that, be merciful and understanding with those he encounters, then he is able to do a good job, be a benefit to the wider community.

The phenomenon of religious manipulation

 Emotional manipulation has been a reality universally recognized. It occurs in business, politics, and a host of other arenas. It can be found even in family dynamics. Indeed, we can even see it, to a certain extent, within business theory. Products (and ideas) are marketed in a way as to inspire maximum profit even if it is based on a lie.

Our focus is on manipulation and moral blackmail by means of religious sentiment. While it does happen among every religious community, the following examples are trends which we find common in Muslim circles. It should be noted that the list below is by no means exhaustive, and it does not even begin to touch the manipulation of religious language and imagery as done by political figures throughout the Muslim world captured in media on a daily basis. Indeed, contemporary history shows us leaders who are known to not have strong personal belief or to be impious, making sure cameras capture their occasional visit to the mosques, pilgrimage to Makkah, or sitting with religious scholars. 

(1) In the cause of Allah

The expression Fee Sabeelillaah is often used to generate a sense of duty, an obligation to be felt by the listener (often at the expense of the listener) to the benefit of the speaker. The term is used in the Qur'an to refer to the process of war, as well as for causes endorsed by the religion in a general sense. 

This term has been hijacked by those seeking funds unjustly, a tool to make someone feel guilty enough to do something that they are reluctant to do.

If this term is hurled at a weapon against you, when it involves something, you are reluctant to undertake, simply say that your entire existence operates by the will of Allah, that you already take actions that are fee sabeelillaah, and that you can't agree to whatever is being forced upon you.

In Islam it is considered much better to do a consistent action, even if it is little (such as charity), rather than a big action in one sitting. This is why in the capacity of my role as an Imam, I advocate consistent yet manageable amounts of money to be given fee sabeelillaah.

(2) Inshaa-Allah ("God-willing") actually means "NO"!

The Qur'an tells us never to assert for sure that we will do something unless we add the term "God-willing" (Q 18:23). Unfortunately, it is increasingly common to employ the term, when asked for some small sacrifice, to denote lack of interest and effort in the issue under discussion.  It has become the way to cover up that lack of interest. "Will you come here tomorrow?" "Can you call?" The "Inshaa -Allah" answer is utilized, rather than simply declining the request.

It is certainly true that the "will" of Allah prevails over our intentions, yet using the term in this format seems to be unwarranted and outright deceptive. The Qur'an has a rather simple solution to such situations.

" O you who have faith! Have taqwaa of Allah and communicate clearly." (Q 33:70).  All of us have been in awkward situations and can feel uncomfortable in certain settings. Yet, it is nonetheless important to be straightforward in expressing comfort and lack of comfort.

This is particularly true in interpersonal relationships. Ambiguity in communication can generate misunderstandings that are terminal in such settings. 

(3) Using religious rhetoric to conceal untoward activities (past and present)

This happens in particular with cults, small groups in which it is easier to get away with serious acts of abuse, corruption and the like. Reporting to the relevant authorities is frowned upon as "siding with the disbelievers" "betrayal of the Ummah" and even abandoning Islam as a faith in its entirety. 

Cult figures rely on that type of thinking to continue their activities without any fear of scrutiny. 

The Qur'an says " O you who have faith. Be consistent upholders of justice, witnesses to Allah, even if against your own selves, your parents or close relatives. If they are rich or poor, Allah has more right over them both. Thus, do not follow inclinations towards injustice..." (Q 4:135)

In the same chapter, we read the following words: "Allah does not love evil to be broadcast publicly, except when wronged ( illa man dhulima). And Allah is the ever-hearing, Knowing." (Q 4:148)

These verses show us that it is a duty to seek forth justice, particularly when victimized on a personal level.

(4) People of Taqwaa have no worldly concerns

The idea that those with some senses of piety are without worldly concerns serves as a convenient excuse to take advantage of their good nature. This point is driven home in a recent article I read on a rash of break-ins at Buddhist temples throughout the USA. One interview I saw asserted that a group was able to rob a temple of $40,000 by simply interacting (and therefore distracting) with a Buddhist priest onsite, while their cohorts stole from elsewhere on temple grounds. Apparently, the religious vows prevented the priest from taking any action.

In a Muslim context, similar things take places by things such as borrowing (with no intentions of returning) money from the pious, monopolizing their time and presence in order to either distract them or to fulfill some hidden agenda, seeking to take advantage of their wealth by using items 1 and 3 listed above, or making false promises in the name of God.

It is imperative that the person of taqwaa also acts as a person who possesses 'aaql (intelligence). The Qur'an tells us to put business agreements and loans to writing (Q 2:282). It tells us to exercise caution around those who have a bad track record ( Q  64:14). 

The people of taqwaa have bills, families, and worldly concerns just as anyone else. The trend to take advantage or even victimize them, assuming that it is acceptable, is simply ridiculous and unjust.

Demonstration of Taqwaa: some surprising examples in the Qur'an

 The theme of taqwaa is a consistent theme within the Qur'an, a fact that is apparent to even a cursory reader of the text. While we tend to understand this term as "piety" in a religious sense, it is often used in a variety of other senses, but what concerns us here is its rather mundane or secular application.

This brief post seeks to look at specific examples found in rather famous examples. We seek to generate contemplation within the reader, which, indeed, is one of the goals of scripture itself.

Taqwaa is shown in dealing with others:

Allah, as being the Caretaker of the universe, has no need of sustenance from any of his creatures. Indeed, Allah is not "fed" in any means. Some imagine that religious rituals are needed by God for actual sustenance, an idea that has been advanced not only by ancient philosophical tangents, but by popular culture as well. (ft.#1). The truth of the matter is that rituals such as the daily salaah (prayers) are actually for our benefit, in that they connect us to the Allah, as well as serving as a reminder of Divine principles, thus placing internal limits on the violation of those principles. (ft.#2).

The Qur'an says "O Humanity, have taqwaa of Your Caretaker, who has created you all from a single soul, created from it it's made, and has made from them both to emerge multitudes of men and women. Have taqwaa of Allah, through whom you seek (rights) as well as the (establishment of) family ties. Indeed, Allah is ever watchful over you." (Q 4:1)

So, we see here that taqwaa is having awareness of God's care for his creation, and awareness of his Omnipresence. Awareness is demonstrated by acting in a good, just way, with those others created by the same God. 

Taqwaa demonstrated by looking at the big picture.

While popular depictions of taqwaa is seen as individual piety, the Qur'an has given a somewhat different picture, a painting that only becomes visible through the lenses of contextual studies. 

" O you who have faith! Have proper taqwaa of Allah (Haqqa Tuqaahihi) and die not except as submissive to him (Wa Laa Tamuutunna illa wa antum Muslimoon)" (Q 3:102).

While the verse alone easily demonstrates its call towards looking at bigger picture priorities, the context demonstrates this in a thorough fashion.  If we start from Q 3:98, it shows the pitfalls that the people of scripture entered into, by denial and altering of the Divine message for sectarian or political reasons, that Muslims are to avoid that acknowledging that God has sent forth scriptures and prophets other than that received by the Muslims, that holding firm to the pure scripture and putting aside personal squabbles in order to strive in Allah's cause represents caring for the bigger picture ( see Q 3:98-109).

Seeing the bigger picture is also demonstrated by those who reject racism, sexism and destructive tribalism (Q 49:13). 

Taqwaa demonstrated by careful speech and actions.

Finally, the Qur'an says "O you who have faith! Have taqwaa of Allah and communicate clearly. He will rectify for you your actions, and forgive you your sins, and whomsoever obeys Allah and his Messenger, achieve a mighty achievement." (Q 33:70-71)

Here, we have that clear communication skills are demonstrative of proper taqwaa. Indeed, from historical as well as anecdotal evidence, we have seen how those inspired by Islam have taken it upon themselves to become better at communication skills! Malcolm X (El-Hajj Malik El-Shabazz) had copied by hand the entire English dictionary, improved his handwriting skills, while serving a prison sentence, and, despite very little formal education, went on not only to represent the Nation of Islam(NOI) in media, but in academic settings as well. His impact on American life is well-known. (ft.#3). 

Indeed, while working in the corrections system, I came to know an inmate who had accepted Islam shared that he had to work hard to rid himself of unhealthy attitudes, and that Islam had inspired him- someone serving a long prison term who had virtually no reading abilities, to teach himself how to read English, but also Arabic and Urdu languages!

This text is not limited to communication skills in the above senses. It is showing us that there should be no ambiguity in communication, that clarity is needed in order to avoid confusion, especially in dealing with other human beings.  Muhammad Asad points out in his comments the following "The expression Qawl Sadid signifies, literally " a saying that hits the mark" i.e. is truthful, relevant and to the point." ( The Message of the Qur'an, 1980, pg.652)

Another way of looking at the aforementioned text is that one's "speech" is not (simply to be) verbal, but rather by actions. Taqwaa guides the lips as well as the hands. If taqwaa guides those two, it results in God actually fixing one's situations and delivering forgiveness and success. 

It should be noted that these verses are traditionally recited in the wedding ceremony and are similarly often cited in the Friday prayer sermon (khutbah).  They are appropriate occasions for the reminders these verses contain. May Allah make us among those who have taqwaa. 

Footnotes

(1)  Greek mythology is filled with examples of literally "feeding" the objects of worship, and to a certain extent this still is done within Hinduism, in which rice offerings are left at the idol. Popular cultural references include the Science fiction TV program called Stargate SG-1, which depicted one alien race (known as the Go-a'uld) who had a parasitical relationship with their human worshipers, as well as another race (known as the ORI) who actually were sustained through the prayers of their followers!   

(2) The Qur'an says, for example, that the remembrance of God and prayers function as empowering the people of faith, as well as "forbidding immorality and repugnant actions" Q 29:45.

(3)        Countless books, documentaries, and popular films   show these facts regarding Malcolm X, in both his pre-NOI and Sunni Muslim life. I suggest reading his famous rendering The autobiography of Malcolm X as told to Alex Haley.