Useful Knowledge, Provision and acceptable deeds- learning from the Prophet's prayer

[ Note: The following is an edited version of a recent Friday Khutbah at Toledo Masjid. The opening Hamd has been omitted, and both sections of the Khutbah have been merged into one article.]


Prophet Muhammad as a teacher

In the Hadeeth literature, we read about the supplications [Ad'iyah] that the Prophet -Sall Allahu 'alayhi wa sallam, would make. These are not only prayers to Allah- they are also instructions in and of themselves. This is logical, when we consider that the Prophet is a teacher, so there are lessons or teachings present in his supplications.


We are told in the hadeeth literature that he, upon whom be peace and blessings, would make these supplications at Fajr [Dawn] and Maghrib [sunset], the traditional beginning and end of the workday.

"O Allah, I ask you for useful knowledge"

This is the first line. Allahumma innee as-alooka 'Ilman Naafe'an. The Prophet asks God for knowledge that will bring benefit.

In the Qur'an we have the Du'a "My Lord, increase me knowledge " [Rabbi Zidnee 'Ilmaa]. While the Quranic verse is general, the hadeeth here specifies the sort of knowledge as being useful knowledge. In order for knowledge to be useful, a goal or a series of goals has to be made. A person seeking entry into medicine, he or she is required to study certain subjects and have under his or her belt certain actions to meet this goal, A person wanting to do business in Japan would perhaps have to study Japanese language. These are examples of useful knowledge [Ilman Naafe'an].

As Muslims, we should be seeking, above all other goals, knowledge that will make our character better, that will smooth over the rough edges. Knowledge that will touch the heart and bring positive influences.


"And a provision that is lawful and wholesome"

The du'a continues "and a wholesome, lawful provision" [Wa Rizqan Halaalal Tayyiban]. Rizq is money, food, clothing. We want that which is healthy and lawful in Allah's sight. In today's world, knowledge and provision are increasingly interconnected. But perhaps the Rizq here is also spiritual. I admit this is speculation, a thought. Rizq , that sustenance or provision can come in many ways. We are sustained by our friends, our surroundings, the television programs we watch, the music we listen to and the figures, both religious and political, we follow. Look at Donald Trump, he does sustain his followers. They get something from listening to him. They receive "provision", however it is not healthy!

Even physically, a person can eat chips and cookies daily, and survive. Yet, we know that this is not healthy sustenance.

We are to desire sustenance that nourishes the soul, that is Halaal and wholesome. Parents seek to limit their children's contact with certain things, such as foods, immoral television programs and the like. This can likewise be applied to us, as adults, building self-discipline.


"And that [my] deeds are acceptable"

The Prophet's du'a continues "and that [my] actions be acceptable" [Wa 'amalan Mutaqabbalan]. Obviously, some actions are unacceptable.  In the Qur'an, we have the du'a "Our Lord, accept this Du'a". We have "Our Lord, accept from us".

Our actions in God's sight, and even in wider society, are acceptable if they are in keeping with what is Halaal, wholesome and beneficial. These are all connected with the heart.

Shaikh Muhammad Al-Ghazzali said "and when the human conscious [Dameerul Insaan] has died, it will not even be of benefit his memorization of the Qur'an."

So we pray that Allah makes us of those whom benefit from useful knowledge, may he give us goodly provision and may our actions be acceptable in his sight.


What we need to derive from the Sunnah

This du'a is an example of what we need to take from the Prophet's Sunnah in order to make this deen more than a collection of books, opinions and traditions. We want to make Islam a living reality, a force that truly benefits life.

This is how the Prophet functions, even after his death [peace be upon him] as Rahmatul lil 'aal ameen, a mercy to all nations [Q 21:107]. We need to get away from minimizing the Sunnah to things such as the Prophet's toothbrush [Miswak] and his clothes. His Sunnah is above and beyond such reductionist issues!

In a similar way, Allah sent a book called the Qur'an. It has not been sent to decorate your living room, simply to be recited at funerals and weddings.  It is a book that has been given to benefit a people who ponder deeply [Qawmin Yatafakkaroon]. God says directly that the Qur'an has been sent as a pure recitation, in order that "perhaps you will use your mind." [La'allakum Ta'qiloon] [Q 12:2 and 43:3]

It is true that our interests will differ, and our conclusions will differ, however, if we stay firmly grounded in Allah's deen and in the inspiration from the Prophet, we can be dynamic, change our lives for the better and have an impact upon others.

So it is important not only to memorize this du'a, but the lesson and impact behind it.

Making faith make sense

[ The following is an edited version of our recent speech delivered at Toledo Masjid's open house. We have omitted Arabic quotations here.]

In the name of God, whose mercy is felt by all in this world, and whose mercy is extended beyond measure in the next world.

I have struggled to figure out how begin addressing this topic. The reason for the struggle is that there are many areas we can look at, everything from the impact of science on religious dogma, the Protestant reformation, Greek Philosophy, and even the Mu'tazilite trend, which emerged among Muslims in roughly the middle of the 8th century C.E. However, all of these are historical and encompasses limitations.

So we would like to start with a verse of the Qur'an which speaks directly to the topic. It is a verse that has to be examined slowly.

"Those who think about God [i.e. Godly affairs] standing, sitting down, laying on their sides" Q 3:191

People who are trying to "make faith make sense" are constantly in thought, especially in moments of relaxation.

"These people contemplate about the contents of the heavens and the Earth" [Q 3:191]

Their thinking on Godly issues or God concept etc leads them to look at the universe. To look at not only the planets, stars and other heavenly bodies, but to look at even what they have immediate access to.

What happens when people begin to think about God and to ponder deeply their surroundings? Well, think of our immediate surroundings. Trees are useful not only in terms of paper, but are involved in the production of oxygen. A natural recycling system exists. Waste, be it from dogs, cats or humans, acts as fertilizer for the soul. Indeed, we have fossil fuels, which, basically, is the fuel that has been produced via the bones of dinosaurs and the like. In our daily speech we recognize God when we speak of an Eco-system or the immune system. "System" refers to systematic!

In another Quranic verse it says that God will show people his evidences in regions far away as well as within their own selves [Q 41:53].

So when a thoughtful person contemplates the outside world and their own inner workings, they have to reach a conclusion

Our Lord! You have not created [all] this without purpose, to you deserves glory [Q 3:191]

It all has purpose. Trees have purpose, the systems within the body have purpose. All of them function in accordance with certain parameters. They produce certain results. So our conclusion would have to be that God is the Ultimate Engineer!

So this is a solid foundation for faith in God. It is not blind faith, rather, it is actually reasonable.


Faith as presented in today's world

Faith or Imaan is often seen in today's world as irrational. One of the reasons for this is that modern culture portrays God as a being who does magic tricks. Miracles and acting like a Magician as found in the circus. This attitude is encouraged by many preachers, who will encourage their followers to expect more miracles and unusual happenings when they spend their money. Televangelists do this and can get away with it, they say "The more money you spend, the more likely you will encounter miracles."

God can do what he wants, but he normally does things according to a specific pattern. He rarely goes outside that pattern!

So the God who has created all of this to serve purpose has also sent scriptures and messengers, human beings to communicate and to revitalize the human condition.

For Muslims, we say the scripture that can benefit all mankind is the Qur'an, and that humans coming with scripture, that comes to a conclusion with Muhammad the final one [Sall Allahu 'alayhi wa sallam]


Nature of the Qur'an

The Qur'an is both a "religious" text and a non religious text. Similarly, while Jesus and Muhammad [peace be on them both] were Messengers of God, they were also social reformers who spoke to the realities of human society. Thus, the Qur'an speaks on God, angels, prophets and judgement day, as well as a just economy, racism, universal justice and proper thinking patterns!

The Greatest Miracle

Rather than looking for the miraculous to strengthen faith, or even looking for complex explanations on God-concept, look for the answers to those pressing issues facing our world, such as those mentioned earlier. The greatest miracles are not the opening of the Red Sea for Moses and his followers, or the virgin birth of Christ, the greatest miracle is that of normal human beings, inspired by Imaan, to overcome adversity, by the use of their own minds and their own hands!

Your life has purpose

Let us return to the Quranic verse cited at the beginning of this presentation [Q 3:191]. If God can create "things" for purpose, or to serve a variety of complex functions, can't he do the same for you and me?

We are computers of flesh and bone! We have minds and bodies, functioning through a complicated and organized format. Our minds and bodies are not to be wasted away with Smartphones, video games and apathy! Our hands, feet and bodies were created to move around, to be active and productive!

We want to exist in the mold that God wants for us. THAT is the essential definition of the word "Muslim", one who actively does what God has ordained.


Lessons from Soorat Al Kahf

The last observation I wish to share is that we must be careful not to elevate our opinions to godhood! Something [in religion] may not "make sense" simply due to our weaknesses in knowledge. The story of Moses and Khidr illustrate this.

Before sharing the story, let me inform you that Prophet Muhammad is reported to have said that this chapter of the Qur'an  [Soorah Al Kahf, chapter 18] contains that which will protect a person from the misguidance of Maseeh id Dajjaal, the great deceiver who pretends to have the solutions for man in this world.  [ft #1]

Khidr, a teacher of Moses, his name comes from the word akhdar. It means Green. Khidr's knowledge is fresh, healthy. Moses and this great teacher were together, and he sees the teacher damage a boat. Moses objected,, he found this to be an act of unjustified vandalism. Similarly, he sees the teacher repair a wall on the verge of collapse, even though the locals had been rude to them. Moses does not understand these actions.

Khidr informs Moses ['alayhis salaam] of the reasons behind these things. A king was confiscating boats, and Khidr knew this ruler would be uninterested in damaged boats. So he actually does a favor to the boat owners. The wall on the verge of collapse, had it fallen, a treasure left behind for orphaned children would have been discovered and stolen.[Ft.2]


If it doesn't "make sense", that does not mean it is automatically incorrect. Let us not become so self-assured that we become immune to God's guidance.

The guidance of Allah is the best guidance, because it is from the one who sees what we are unable to see and knows what we are incapable of knowing.As God says "Say" Will you teach God your Deen, when God knows what is in the heavens and what is in the Earth.." [Q 49:16:]

Let us also keep in mind, in conclusion, the prayer [Du'aa] of Prophet Muhammad, peace and blessings be upon him. Prophet Muhammad should be studied by  Muslims and Non Muslims alike, not for the sake of converting per se , but because great lessons can be take from him, especially so in his supplications to God which he taught his followers.

"O Allah, show us truth as truth, and give us the ability to follow it."

It's not enough to see truth, one has to act on it. Everyone knows that cigarettes are very unhealthy, yet smoking is still a widely-practiced habit. We are told by Our Prophet to supplicate to Allah to recognize Haqq as indeed Haqq, but to also be given the strength to obey, to follow through.

"and show us Baatil as Baatil, and give us the ability to stay away from it."

Baatil is a deep word. Remember the Quranic verse earlier, Rabbana Maa Khalaqta Haadhaa Baatilan. Baatil can mean that which is false, but it can also mean that which serves no purpose or that which is ridiculous.

The same word here in the Prophet's prayer. We want to not only to identify that which lacks substance, but we want to be able to have the courage to abstain from it.


Footnotes

[1] This hadeeth has been narrated in various ways, both in wordings and general import, throughout the literature of tradition. Bukhari, Muslim, Ahmad's Musnad, etc.. There are narrations that highlight the first ten verses of Soorat al Kahf, some that highlight the last, as well as the narration encouraging Muslims to read this Soorah every Friday!

[2] The story of Moses and Khidr is found in 18:60-82

On the wings of Angels: Reflections on the Hadeeth of Jibreel

[Note: The following is an edited version of the lecture given in the Spirituality session at the Toledo Masjid.]

We are looking at one of the most important narrations in the Islamic tradition. Most of us know this Hadeeth already, and even if  we don't, the contents are so well known out of necessity anyways. As an obvious example, if we ask any Muslim "What are the five pillars?" he will automatically begin reciting them, without knowing this hadeeth!

This hadeeth has two versions. There are minor and major differences, but the substance is the same. [Ft.#1]. In our discussion, we will make use of both versions. This is also an important exercise because we often remember one version of a text, and think a mistake has been made when we hear another version with slightly different wordings being quoted by a speaker.[ft.#2]

A man comes to the Prophet and asks about four things. The man was a stranger, unknown to the locals, yet, the normal signs of travel were absent! We begin where the man began. [1] "What is Islam?"  [2] "What is Imaan?". So we find a difference between Islam and Imaan! 

The Qur'an is very clear on this. We are told:

 قَالَتِ الْأَعْرَابُ آمَنَّا
The Bedouins  say "We have Imaan."

They would tell the Prophet [Sall Allahu 'alayhi wa sallam] this. So Allah Almighty tells his Prophet to respond.

قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا
Say: Don't proclaim Imaan, rather, say "We have submitted" [i.e. we are Muslims]

Submission, in our hadeeth here, is defined as the five pillars, all of which involve action. Even the first one, it's a verbal action, to proclaim one's acceptance of being One God worthy of worship and that Muhammad was God's messenger [Ft.#3]

The Bedouins are highlighted because they lived away from town, further away from personal interactions with the Prophet, so the development of real Imaan would be limited. In addition, they were seen as a people who were rough and dangerous. The Qur'an itself mentions, about the same people, the following:

لأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللّهُ عَلَى رَسُولِهِ وَاللّهُ عَلِيمٌ حَكِيمٌ (9:97)

The Bedouins are the most virulent in Kufr and Hypocricy, most likely to be unaware of the limits that Allah has sent upon his Messenger.

Islam is the first step, defining Imaan


Being a 'Muslim' [one who does 'Islam'] is only the first step. Many texts within both the Qur'an and Hadeeth literature show this.

"Islam" leads to Imaan.  Imaan is that which one is confident or secure about. The Prophet here mentions that it is having Imaan in God, His angels, meeting with him, his messengers, and having Imaan in the resurrection.

Once that confidence is planted in the core of the heart, that transforms the Muslim to a Mu'min!

Your Islam brings you to Imaan. That cultivation brings Allah to mind. So Islam is the first step, Imaan is the second step. Notice that the Qur'an says

إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
Verily, Prayer is mandated on those with Imaan at prescribed moments in time.[Q 4:103]

It doesn't say "for the Muslims". It says "for those with Imaan." So the Mu'min goes to pray when it is time. The Mu'min sees the universe as a testimony to the Divine authority. It may be worth reading the Soorah Al-Mu'minoon [Chapter 23] for a detailed description of those with Imaan as well as their responsibilities.

In addition, let us recall the Prophet's statement "None of you have Imaan until [Hattaaa] you love for your brother what you love for yourself."

[3] "What is Ihsaan?"

The Prophet's profound reply is the apex of this Hadeeth:

To worship Allah as though you seem him.

That development- to reach the state of Ihsaan, is the apex. The person who reaches Ihsaan is called a Muhsin.

إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ

Verily, Allah loves those who have/do Ihsaan. [Q 2:195 and 5:13]

[4] "Inform me about the hour [As-Saa'ah]!"

When this query was posed, the Prophet says "the one questioned about it doesn't know any better than the questioner."

The man replies "Then [at least ] tell me about its signs."

The Prophet is unlike the other messengers in one respect. He is the final Prophet. No other Prophets or scriptures will come, so part of his job was to deliver some indicators  of the Saa-'ah.

"The servant woman [amat] will give birth to her master, when you see barefoot, naked shepherds competing in building tall buildings."

Another version of this statement reads "You will see deaf, dumb, blind, barefoot shepherds competing in building as if they are kings."  [Ft.#4]

These- and similar Ahadeeth- have been variously interpreted throughout the ages, but we can understand the Prophet's statement here to speak on social upheaval.  Every time it occurs, when things are turning upside down, be on the lookout that judgement can be near.

With regards to the "Hour", the scholars have coined some interesting phrases. " Saa'ah al Kubraa" or the "Great hour" refers, in their terminology, to the actual day of judgement, the final day. The moment when all humans will have a public accounting.  saa'ah as Sughraa, or the "Small hour", refers to our own death!

So we can look at this hadeeth in both ways. Even looking at today's world, we can identify these indicators in our midst now, so we should be on the lookout for the GREAT HOUR!

We see the social order completely turned upside down. We live in a time when children can totally break away from their parents and vice versa, even murder each other, and it's seen as a regular occurrence.

Saheeh Al-Bukhari and Muslim both report that the Messenger of Allah [peace be upon him] said, about the final age:

Time will become short, and Fitan [trials] will become prevalent, as well as much slaughter.

This seems to describe our time very accurately!

"Barefoot, naked sheperds competing in building tall buildings" is -likewise- a perfect description of the Persian Gulf societies. Only a generation or so ago, they were goat-herders and the like, now- their societies are flush with cash.


Hadeeth Jibreel has combined four issues, like the four wheels on a car. All four are required to move from place to place, station to station. So while it does discuss theology, it also discusses action and- most importantly- consciousness!


There has been [and continues to be] people of knowledge, but no faith. People of faith, but no practice. People of form and ritual, but no substance. This Hadeeth of the Prophet tells us for the need for faith, understanding, striving to always to do better [the dictionary meaning of Ihsaan] and awareness that the hour, either the great one that will affect all mankind, or the small one that affects us as individuals, can come at any time.


These are heavenly lessons. To get them is to fly on the wings of the angels. Thus, it is apt that Jibreel, the angel of revelation, is the one who teaches this directly to the Muslim community.


Footnotes

[1] Al-Bukhari's text has the narrator as Abu Hurayrah, whereas Muslim has 'Umar ibn Al-Khattab.  Muslim has the sequence as "Islam, Imaan, Ihsaan, and Saa'ah" whereas Al-Bukhari has Imaan coming first. Also, "Meeting with him" is missing from Muslim, which, instead, has, as part of Imaan "to believe in destiny, both good and bad". Muslim's narration has a physical description of the stranger [ "White clothes, no signs of travel, excessively black hair"] identified as Gabriel, whereas Al-Bukhari has no description given.

[2] This writer quoted a hadeeth from Saheeh Muslim which reports the Prophet as saying "The hand of God is over the community" [Yadullaahi 'alal Jamaa-'ah] in a speech and was told this was incorrect, as the questioner only knew the version which says "The hand of God is WITH the community" [Yadullaaahi Maa'al Jamaa-'ah]. Both carry the same import, but it's important to recognize that there are differences in the narrations, due to a number of factors-including human error and such. These have all been recorded within the literature of the traditions.

[3] The five pillars are mentioned in this hadeeth, as well as other narrations. The pillars are recognizing the Oneness of God and the Messengership of Muhammad, Prayer, Charity, fasting in  Ramadan and the pilgrimage to Makkah.

[4] This narration is cited by Al-Hanbali, Ibn Rajab [ b.1335], in Jaami'ul 'Uloom wal Hikam.

What is Imaan? Focusing on Allah and His Angels

[Note: This is an edited version of our recent  Friday Khutbah that focused on the "Hadeeth Jibreel". We have omitted here the opening Hamd, much of the Arabic originally given,  as well as the division of the Khutbah into two sections.]

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

One of the best qualities of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam] was his ability to see the needs or true questions of people and address them. There are many Ahadeeth which demonstrate this, in that the Prophet would be answer similiar questions in a slightly different fashion. Even within the differences, a common thread can still be found. 

We have a rather long hadeeth, itself having two different versions, which tells us a man came to the Prophet. This man was a stranger, unknown to the locals, yet he did not have the disheveled look of a traveler. 

The man asked four questions, but our focus today is the question "What is Imaan?" [Maa Al Imaan?] . The Prophet responds " Imaan is to have Imaan in God, his angels, meeting with him [Wa Liqaaa-ihi], his messengers, and to have Imaan in resurrection"

Imaan involves a surety within the heart! While it is tempting to think of the Prophet's statement as simply a theological formula, in fact much more is given here. To have confidence, not in governments, websites, politicians or the stock market, but rather, in Allah and Allah's angels! To know that Allah is real, that he sees and knows all, and that he his will is executed in the creation through the agency of his angels. So Imaan begings with Allah and the angels. 

 خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنَّ فِي ذَلِكَ لَآيَةً لِّلْمُؤْمِنِينَ
"Allah created the universe with purpose, surely in that [exists] signs for those with Imaan." [Q 29:44]

Understanding that and basing one's life on that makes you an upholder of Imaan, or a Mu'min. 

Thus, the Prophet [Peace and blessings of God be upon him] said:

"None of you have Imaan, till he loves for his brother what he loves for himself."

His son in law, 'Ali Ibn Abi Taalib, Radee Allahu 'Anhu, is reported to have instructed a governor to be fair with those under his administration

"Because they are of two kinds, a brother in religion, or similar to you in [God's] creation" {Nahjal Balaaghah letter 54}

So the Mu'min is to remove animosities, jealousies, etc from his heart. If you love happiness and security for yourself and your family, you are to love the same for your brother- both your religious brothers as well as  your brothers in the wider human community.This is Imaan manifested. 

If Imaan was truly manifested, as given in the Prophet's many statements and the statement of 'Ali, the world's problems would disappear and universal peace and justice would be prevalent.

The teachings of the Prophet are comprehensive. They are to be firmly planted in the heart and shown in public via personal transformation and a character of enlightenment. 

Who was the stranger? A surprising lesson

Both narrations say it was a stranger who asked the Prophet these questions. The Prophet answered the questions, and the man would reply "You have spoken truthfully" [Sadaqta]. The companions found this odd. After all, the Messenger of Allah-Sall Allahu 'alayhi wa sallam- does not need this man's validation. The man departs, and the Prophet informs the audience that this was in fact the Angel Gabriel, "who has come to teach you your religion". There is a lesson here. Angels can still come, and they can do so in human form.

So that is something to be conscious about. Prophets don't come anymore, neither do scriptures [See Q 33:40]. Yet, angels can come, to teach us lessons by the permission of God. So do treat people well, be open minded and-more importantly-have an open heart- a heart ready to be guided by Allah ['Azza wa Jall]. After all, Divine help and guidance can come from unexpected quarters.



 

The relationship between the Qur'an and Hadeeth

Introduction  



Even a cursory look at the Qur'an will show that the Muslim is asked to follow Allah and the Messenger. "And obey Allah, and obey the Messenger"is an oft repeated statement. One verse says that obedience to the Messenger is equivalent to obedience of God. [ Q 4:80].

The logic behind this is quite simple, Muhammad, Sall Allahu 'alayhi wa sallam, was the final Prophet. He is also a Rasool that is sent for the benefit of humanity. He served as God's representative on Earth. [Q 33:40, 7:157]

While the Messenger of God was alive, the method of obedience went without question. He was there, if questioned he could give the answer, if he says something needs to be done, the believers were obligated to do it. How can these commands be obeyed after the Prophet's death?

Birth of the Hadeeth

That the Prophet's statements, actions and that which he sanctioned [ Aqwaal, Fi'l, Taqreer] would become a source of law and reference is quite natural being that he was representing the Divine. Upon the Prophet's passing, the Muslims expanded, going into new areas. Many of the companions of the Prophet [Sahaabah, Radee Allahu 'anhum], likewise, moved to those areas, finding themselves [due to various reasons] in places as diverse as Iraq, Syria, Arabia, and Egypt. Wherever they went,they took their memories of Rasoolullaah with them. They would teach students.

Inevitably, sayings on all sorts of issues, serious and mundane, entered the public sphere attributed to the Prophet, upon whom be peace.  This situation led scholars of hadeeth to form methodologies to ascertain as much as possible what was indeed authentic. This is the summary of the science of 'Ilm ar Rijaal, which focused on the lives and character of the narrators, the chain of transmitters linking the particular assertion to the Prophet.

As an example of the diligence the Hadeeth scholars went through, it is said that Imam Muslim [ d. 875 C.E.], the compiler of the collection known as Saheeh Muslim, examined 300, 000 reports, but only included 4,000 in his collection, excluding repetitions.


Hadeeth methodology is important, but not perfect

The flaws in making character judgments on people in the chain of transmitters and in evaluating the authenticity of a particular report [matn] are obvious. The classifications such as weak [Da'eef],Mawdoo' [false], Hasan [Good], Saheeh [authentic] etc  that entered this science are attempts to deal with this situation, but no authorities has ever said that the processes are error free.

The fact that we have different Hadeeth collections is an indicator of this, Imam Muslim would accept a narration not found in Imam Bukhari's collection, and vice versa. Indeed, the phrase Muttafaqun 'alayh, found in many anthologies, shows when a particular report is accepted by both Hadeeth Imams.

In the Sunni tradition, Bukhari and Muslim's collections are considered the most authentic and respected, although other collections do exist and are likewise consulted. This is also an indicator of the freedom of intellect that existed in those days.

Qur'an alone?

In recent years, we have seen a rise of a trend to reject Hadeeth altogether, to form an Islam that does not use hadeeth at all as a point of reference. This trend has been widely viewed by the scholars with suspicion, many scholars actually making Takfeer on what they call "Hadeeth rejectors"[Munkar-e- Hadeeth in Urdu], declaring them totally out of the pale of Islam. This trend has emerged due to a number of factors, among them are the fact that some narrations attributed to the Prophet are highly questionable both ethically and scientifically

.

I think this trend to have a "Qur'an only" [or "Quranite"]  Islam, while sounding  attractive, creates more problems than it solves. Indeed, among the Qur'an alone supporters  one finds strange divisions and a rather incoherent philosophy. There are Quranites who argue that there is no obligation for prayer in the Qur'an, that the Qur'an actually allows alcohol, and a host of other things that, should the wide majority adopt, would actually make Islam meaningless.


Qur'an and Hadeeth together?

The trend to treat Hadeeth as equal in value and authenticity to the Qur'an is also dangerous. The Qur'an exists as a living document for the scholar and the lay person to consult. It has been in continuous usage since its revelation, and, most importantly, it has been declared by Allah to be under his protection [Q 15:9].

Moreover, many things are said in our nations and mosques by persons here or there as "Sunnah" but are actually not Sunnah at all. People have a tendency, especially in the world of religion, to say things, to quote things without actually knowing for certain its source.The listener [and often the speaker] doesn't have the resources or the ability to ascertain the truth of the alleged 'hadeeth'.

For the people of knowledge, the teachers and the sincere workers of the Islamic religion, they must study both the Qur'an and Hadeeth. They must delve into the world of texts, studying its intricate details from the disciplines in which they have strength. I must say here I have great respect for Nouman Ali Khan, head of Bayyinah institute, famous for his delivery of the Quranic message, when he recognizes his weaknesses. He will not answer questions on Hadeeth or Fiqh, because- as he says- that's not his field. He sees himself as still a student of those fields, and doesn't wish to visit his own confusions onto his audiences.


For lay people

For Non scholars, I actually don't recommend study of the hadeeth literature, at least not all the volumes of Bukhari, Muslim, Tirmidhee and the other collections. These volumes are for the scholars, not the average people. A doctor is a doctor, he may read and study books on medicine from time to time because that's his job. That's his field. A novice simply looking up something and making a judgement may be doing more harm than good. The information may be outdated, it may be incorrect, it may need to be applied in some other context unknowingly omitted, and on and on.

The great scholars and spiritual masters in our tradition have recognized this. Thus, they compiled anthologies containing statements, guidance that all could use and benefit from. Among them are those which we highly recommend, such as Forty Hadeeth [compiled by Imam An Nawawi, d. 1277 C.E.], Riyadhus Saaliheen, also compiled by Imam Nawawi, Bukhari's book of morals and manners.

The Prophetic Sunnah is well-known, and is highlighted throughout the Qur'an itself [Ft.1]. The details of his life are accessible for all. I highly recommend The Life of Muhammad by Muhammad Husayn Haykal.


Footnote

[1] This is elaborated a bit more in "Muhammad: The Prophet of Islam. http://shamsuddinwaheed.blogspot.com/2012/02/muhammad-prophet-of-islam-dispelling.html

Selected prayers [Du'aa] from the Qur'an and Hadeeth: Text, translation, and spiritual reflections

Most of us have favorite or preferred things, and that includes Soorahs from the Qur'an. Here, I want to share some du'as that are among my favorite, that I make often.

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

Our Rabb! Bestow on us the good of this life, the good of the hereafter, and protect us from the punishment of the fire. Q 2:201

This Du'a is a demonstration of the balance we are to have in life. Some people are fixated on the hereafter, wanting to attain heaven to the point of neglecting any connection or responsibilities in this world. That particular trend is itself addressed elsewhere in the Qur'an. A clear example is " And seek with that Allah has given you the home of the hereafter, yet do not forget your portion of the worldly life[dunya].." [Q 28:77]. 

Practicing Muslims will recall that this supplication is oft recited during the Jumu'ah prayers. It is also recited when invoking Allah during Tawaaf [circuling the Ka'bah] at Hajj.

The Qur'an and Hadeeth both deliver to us definitions as to what constitutes what we should view as good or a blessing. Meaning, what exactly should we seek. It can be argued that Al-Faatihah itself tells us what we should seek, but for the moment let us refer to a supplication that the Messenger of Allah [Muhammad, upon whom be peace and blessings] would make atleast twice daily . [Ft.#1]

"O Allah, I ask of you [1] Useful knowledge [2] A provision that is lawful and wholesome [Rizqan Halaalal Tayyiban] [3] Deeds that  are acceptable [to you, O Allah], by your mercy, O You who are the Most merciful of those who bestow mercy."

It's the second part of the above supplication we are concerned with here, although the whole of the Prophet's Du'a is worth examination. We are to seek that which is wholesome, that which will bring elements that will add to happiness and security. It's not enough to have a job, we are to want jobs that involve that which is lawful in God's sight. It's that job, that activity in this life that also counts for what we are to get in the next life. We abandon neither Dunya nor Aakhirah. We seek both. 

This is illustrated in the next supplication, which is another personal favorite. 

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

Our Lord, bestow on us wives and children which will comfort our eyes, and make us leaders for those who have reverence for you. [Q 25:74]

A part of life that's very important is the family life. Men want women and women want men, and the family that comes forth from such relationships, but they are to seek that which will be true joy in life. I emphasis this here because we live in times when family ties are widely broken. The end of the above Du'a is that that family unit be examples in Taqwaa. Parents are to teach their children and the children are to listen to them. That teaching comes in words, but most importantly in actions and attitudes. [ft.2]

 رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
 رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ

Our Lord, do not make our hearts deviate after having been guided, bestow on us, from you, mercy, Verily,you are the bestower. Our Lord, Indeed you are the one who will gather all people on a day in which there is no doubt. Verily, Allah does not fail in his promise. [Q 3:8-9]

In the Qur'an these supplications are side by side. Guidance is truly there when we are cognizant of Qiyaamah, that period when all will publicly stand before God in facing judgement. We are reminded of this daily when we recite Al-Faatihah in our prayers. The last sentence of the last verse above in Arabic is Inn Allaha Laa Yukhliful Mee'aad. It's a powerful sentiment in Arabic, hard to convey well in translation, so I will just explain the word "Laa". In daily language, it simply means "No". However, in Arabic we have many particles of negation, the "Laa" is a continuous negation. Thus, we have here, simply put, that Allah has never and will never break or abandon his promise. He says clearly that Qiyaamah will come. He says clearly that judgement day will come. Not as an allegory, but as a real event in history. So, we prepare for that by praying, that invoking and seeking God, and striving to live in an ethical and moral fashion.

Say: verily, my prayer, devotional acts, my life and death are all for Allah, the Lord of the Universe [Q 6: 162]
 

 

This appears in a rather beautiful section of the Qur'an, but we are focused on this part of the supplication. This sentence is the summary of the Deeni message, that our existence be served in the best of causes. This does not mean one becomes a saint or a monk, but it does mean having this awareness of God that is so profound that it develops a person into a Muttaqi personality. It should be noted that this Du'a is, for many people, part of the opening texts recited in the beginning of Salaah [i.e. the Istiftaah] and is said to be from the Prophet's own practice. 

 

اللَّهُمَّ أَنْتَ رَبِّي لّا إِلَهَ إِلَّا أَنْتَ

خَلَقْتَنِي وَأَنَا عَبْدُكَ،

وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتَ،

أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتَ،

أَبُوءُ لَكَ بِنِعْمَتِكَ

  .عَلَيَّ، وَأَبُوءُ بِذَنْبِي فَاغْفِر لِي فَإِنَّهُ لَا يَغْفِرُ  الذُّنُوبَ إِلَّا أَنْتَ”

 
 This is popularly known as the master of prayers said to seek forgiveness, or Sayyidul Istighfaar. The Prophet himself   صلى الله عليه وسلم
 taught this supplication, according to Saheeh Al-Bukhari [75:318] . It's translation is:

O Allah, you are my Lord, none deserves worship except you. You created me, and I am your servant, faithful to my promises and covenant to you as much as to my capacity. I seek refuge with you from all the evil I have done, I acknowledge all the blessings you have bestowed on me, and seek forgiveness from your for my sin, as none can forgive my sins except you."

What I love about this du'a is that in it you say, to God "I am faithful as much as i can". Meaning, the supplicant is not perfect. He or she does the best they can. When one seeks forgiveness from Allah, that person is also engaging in an attempt at self-forgiveness, so the Prophet's words that make this Du'a are also instructive, in a way, saying "calm down, everything is going to be fine."

Self-forgiveness is often harder to obtain than Divine forgiveness, so making this supplication often can convey to the human being that fact and, consequently, allow that person to get out of depression and self-loathing.

Footnotes

[1] The Prophet Muhammad's practice was to recite this supplication at Fajr [dawn] and Maghrib [sunset] time, the traditional beginning and end of the workday. 

[2] Here I acknowledge Imam Farooq AbouelZahab, who, in a recent lecture at our mosque, pointed out the context of this supplication. By going to 25:63, we see that humbleness is the beginning characteristic needed for a believer, along with other ethics mentioned all the way till verse 74. Meaning, those prerequisites are needed before that Du'a can be answered in a positive way. 


 

Naseehah: advice to Tablighi Jama'at and other activists seeking to spread Islam and strengthen the spiritual life of Muslims

Religion is sincere advice [or sincerity, Naseehah in Arabic], [for the cause of] Allah, to the messenger, to the leaders of the Muslims and to the general public. [Sahih Al-Bukhari, 2:42]

 It is in the spirit of the above hadeeth that these words are composed. They are in no way meant to be hateful or condemnation. After all, we have another well-known hadeeth [ mentioned in A-Bukhari's Al Adab al Mufrad and in a slightly different wording in  Tirmidhee's collection] that says that a believer is a mirror [mir-aat] for his brother.  There is wisdom in that particular hadeeth, as we look in the mirror and see if the hair needs to be combed, we can dress ourselves and groom ourselves so we can go out into the world with some dignity, confidence and honor. 

This article is mainly directed towards Tablighi Jama'at, a movement that, although founded in India in 1926 as a means to strengthen the Muslims in an area wherein they had been basically following Hindu customs, it's reach has spread throughout the world. This movement's main activities are traveling from place to place, meeting Muslims and advising them to attend five daily prayers in the Mosque.


Practical advise

Understand that the methodology of calling towards Allah is not limited to reciting to an audience the texts of the Qur'an and Hadeeth. This was understood by the Prophet's wife Umm al Mu'mineen 'Aishaa when she observed that "his character was the Qur'an" [ Saheeh Muslim], meaning that Rasulullaah, Sall Allahu 'alayhi wa sallam, was the embodiment of courtesy, respect and all the good that is given within Allah's book! In any case, here are some practical words of advise.

[1] Understand your surroundings: This is especially important in Non-Muslim countries. The needs, culture[s], history and issues of the local community are not always the same as given in Muslim societies. A good example of this is the mosque itself. In most Muslim nations, Mosques and prayer halls are almost always accessible. People can enter them anytime, even outside times for daily Salaah, for personal prayer and reflection, study, shelter. However, that is not the case in Western mosques. While the mosques may be open for daily prayer, security as well as practical concerns prevent the mosques from being accessible at all moments. Moreover, while the Masjid in muslim nations serve mainly as a place for prayer[ ft.1], in the West the Mosque serves as a community center, place for weddings and marriage counseling, as a place that even has political function. In other words, we have to be realistic in light of our needs and surroundings. Half-hazard and 'spur of the moment' acts such as going to Mosques in distant cities without even so much as seeking permission from those in charge of the said Mosque, expecting to spend the night for a week or a month, and be provided food and cleaning facilities   actually does more harm than good. The Qur'an itself speaks of being prepared, of the importance of planning[ft.2]. Organized and well-thought out, practical plans are far superior to random actions.

[2] Be considerate of your hosts: This means more than simply putting money in a donation box. If staying in a mosque and using its facilities, clean up after one's self. Don't impose yourselves on people. This lesson is admittedly a hard one, it was even hard for Prophet Muhammad himself, Sall Allahu 'alayhi wa sallam, to teach his followers. It was Quranic revelation itself that had to address these things. " O believers, do not enter the Prophet's houses until permission has been given to you for the meal, and [even then not so early] as to have to wait for its preparation. When you are granted permission, enter, and after the meal, disperse, and don't push for leisurely talk . Verily, that type of behavior on your part is hurtful to the Prophet, he is ashamed to dismiss you, yet Allah is not ashamed of Haqq.."[ft.3]  [Q 33:53]. Have enough respect to do simple things, while in a mosque for a few days, like buying soap and toiletries. As highlighted earlier, random acts are not as worth-while as planning. We live in an age of email, webpages, text messages and easy communication. Call ahead, and see if it's okay to pay a visit.


[3] Be ever prepared in terms of dealing with Non Muslims: The logic of Tablighi Jama'ah is, in a sense, that the Muslims have to be reached before Non Muslims. Thus, people on Khurooj seek out Muslims, usually the same few Muslims every time, Muslims who already have a religious consciousness and connection to the local Masjid. This is a waste of time and resources for all concerned, passing up entire cities of people with the wrong idea about the Islamic message just to preach to those who are already in the choir!  Our recommendation is to, at least, be prepared to have a good discussion with Non Muslims. There are numerous stores that sell Qur'ans for small amounts of money. Booklets, small pamphlets and CDs that represent authentically the Islamic message- in English- can easily be stored in the car or in a suitcase. 


Getting our priorities straight

There are a great many issues in today's world, issues that can be addressed by the Qur'an and Prophetic model. Allah is not only the Rabb of the Masjid, he is the Sustainer and provider for the entire Universe. Islam is for inside the mosque as well as outside, it speaks to realities.So let us get our priorities straight. 

Wa Billaahit Tawfeeq.

Footnotes

[1] The word for mosque in Arabic is Masjid, literally, a place for prostration [Sujood]. In Arabic grammatical language, it's Ism al Makaan.

[2] An obvious example of not acting in random way and being prepared, planning out well, is in the Qur'an 8:60. Going into war with no preparation leads to disaster. This logic is applicable to all things, especially things relating to Islamic work.

[3] Haqq has various meaning, including that of justice and what is right. In this ayah, the implication is that the Prophet, upon whom be peace and blessings, has a right to not be burdened, he has a right to relax in his home, but he's shy to express this. I think all humans can relate to this in one sense or another. There is a bit of social etiquette given in this ayah. Also of interest in this regards is the whole of Soorah Al Hujuraat [ Soorah 49].

Actions are judged by intentions:human relationships in light of the hadeeth

The Messenger of Allah was reported to have said "Actions [al'A'maal] are only to be evaluated with regards to the intention[ft.1], and for all there is due but what he intended. So whosoever has made Hijrah for worldly considerations [Dunya], or for marriage with a woman [ft.2], his hijrah is to what he made hijrah for.[Bukhari, Kitaab Bada' al wahy, 1:1]

Introduction

This narration is perhaps the most famous hadeeth in the Muslim world. It is quoted by scholars and lay people alike. Partly, it has become so popular because it is the very first narration quoted in many small hadeeth anthologies, such as An Nawawi's Al Arba'een An Nawawiyyah [forty hadeeth], and of course it is the very first narration found in Saheeh Al Bukhari. For the sake of brevity and focus, we have omitted the chain of transmitters [Isnaad] as well as any discussion on it.

The immediate implications or understanding of this narration are obvious. Due to the lack of freedom of religion, constant persecution and dangers, the followers of the Prophet, upon whom be peace and blessings, had to make hijrah, meaning they had to migrate to places where their spiritual development would not be arrested. The first migrants went to Abyssinia, wherein the local authorities treated the Muslims with respect. Eventually, the Prophet himself, Sall Allahu 'alayhi wa sallam, went to Yathrib, which later on became known as Madinah al Munawwarrah, or Madinat un Nabi, the Prophet's city, or simply Madinah for short. It was in Madinah that the base of Islam was established.

The importance of Ikhlas, sincerely doing something because you want that act to be counted as an act of virtue or a means to attain closeness to Allah, is given here, as well as throughout the Qur'an and many other Prophetic narrations. Indeed, this teaching regarding Ikhlas is apparent in something like Prayer itself. Before prayer, one must have "intention" before reciting the opening Takbeer. "O Allah, it is my intention to offer such and such salaah for your sake" or any similar expression. This can also be done in the heart, rather than verbal. None can know when you offer the ritual of prayer or the ritual of fasting that you are truly doing it for Allah or doing it in order to be seen, to conform to social expectations.

Applying this hadeeth in human interactions

The first lines of the narration "actions are only to be evaluated with regards to intention" certainly have applications in the physical world, in the relationships between family members, spouses and friends. If the intention [Niyyah] is good within a person, then the other person making judgment on it should take that into consideration. Indeed, according to the Messenger of God, this is the only thing[ft.3] that should be used to base the judgements on. This hadeeth does not advocate being naive or a simpleton, but it does advocate what is generally taught in Islam, and that is the concept of positive conjecture, Husnudh dhann [ft.4]. When the intention is known to be good, actions that result from the intention, especially when those actions have actually have not generated any harm, should not be held against the person.

In life, all people make judgements, have egos and make mistakes. Holding things against others, especially when intention was always good, is another sign of an unhealthy spiritual situation. A situation that is best resolved by contemplation, supplication to Allah, consulting the book of Allah and people of wisdom[ft.5].

Footnotes
[1] This is my translation, but in the article title I have retained the usual English rendering. The Arabic words are Innamal 'a'maalu bin niyyat.

[2] In Saheeh Al Bukhari the words Imra-atan yatazawwajuhaa appear, whereas the text used by Imam An Nawawi has the words Imra-atan yankihuhaa. Both phrases have the same meaning, marriage with a woman.

[3] The word Innama, which is the first word in the Arabic text, is a particle of restriction [Hasr] in grammar. Thus, we have rendered it, in context, as " actions are only to be evaluated with regards to the intention". Also see footnote 1 above.

[4] This concept is explained further in http://shamsuddinwaheed.blogspot.com/2013/07/towards-healthy-spiritual-life.html.

[5] Qur'an 4:35 teaches, as an example, that when a marriage problem emerges, parties from both the husband and wife are to work to solve it. This serves many benefits, including preserving the privacy and standing of the couple.

Towards a healthy spiritual life: contemplating Islamic principles

Life is a journey. We are always on the journey, even if we are physically confined to a certain place or space. The longer one lives, the more we learn and develop. This is true for all human beings, or perhaps a better description, should be true for all human beings.

Religion comes forth in order to deliver guidance as to how to live with yourself, with other humans, with those who agree with you and those who disagree with you. It is true that there are what we could call theological truisms, but it is the living and functioning in this world that is the main goal and function of religion. The theological truisms, such as believe in the One God, who is invisible to the human eye, accepting as true the commissioning of Prophets and messengers, the sending forth of scripture, the final one being the Qur'an [as per Islamic teachings], are all connected with, in some way or another, to the way humans are suppose to live here!

Important information on this topic is given in the Qur'an, the scripture sent forth to the Prophet Muhammad, upon whom be peace and blessings. There are also some sayings of the Prophet that we could reference, but for our purposes only one seems prudent: " I have been sent to perfect morals" [ Musnad Ahmad].

Introducing Soorah Al Hujuraat

The Tafseer books are in general agreement as to the circumstances [Sibaab an Nuzool] surrounding the revelation of Soorah # 49. The Prophet was in his home, and some tribesmen from Banu Tameem came looking for him, yelling "O Muhammad, come out!" [some reports say that they used the term "Ahmad" rather than Muhammad] . It was certainly an example of bad manners. In any case, the Soorah was sent forth, dealing with this and other issues. I highly recommend a study of the text for yourself.

We will not seek to look at the whole of the Soorah in this brief post, but rather we will take a quick glace at some of its Blessed contents.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ  وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O Believers! Do not place yourselves before Allah and his messenger, rather, have Taqwaa of Allah, Surely, Allah is Hearer, knower.[ Q 49:1]
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

O believers! Do not elevate your voices above the voice of the Prophet, do not be loud with him in speech, nor treat his speech as the speech of others, lest your deeds become nullified while you are not perceptive.[Q 49:2]

these two verses introduce the Soorah. The guidance of the Qur'an and the messenger are the most important sources. They are not to be treated in the same way one treats the works of lawyers, scholars, philosophers and lay people. This textual and spiritual hierarchy is necessary in order as to not have any confusion. Islam, as found in the Qur'an and Prophetic guidance, is perfected. When perfection and its opposite are mixed, there will arise natural confusion. Notice here, as throughout the Qur'an, the formula "God and his messenger". God is represented by the Qur'an, so the Qur'an will have to serve as primary foundational pillar.

So, what does God say? What does Allah tell us that is relevant for a healthy spiritual life? A life that is, in a sense, protected. Here are some examples of the Divine speech:

  يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ
" O believers! When a "Faasiq" [an immoral person who breaks the normal rules of behavior] comes with any information, investigate it, lest you bring harm to a people unknowingly and become regretful afterwards." [Al-Qur'an 49:6]

This references not only war situations, or exercising caution with media or internet reports, but even within our own small circles.  Notice the verse says "investigate" rather than outright rejection of the report. In our own lives, we may have those who love to see discord. "Misery loves company" as the saying goes. This should not be the source of our downfall,what other people say or do. Indeed, this is even connected to the teaching known as Husnudh dhann, or positive conjecture. The first and foremost rule in Islamic ethics, as well as even within the Fiqh, is to assume the best BEFORE  assuming the worst. That certainly does not imply blind following, but rather in having a generally positive outlook on life and on human beings. That positive thinking is the best step in getting or in having a healthy spiritual life.

More practical steps

The same Soorah tells us to not ridicule others, not to give defamatory names, nor insulting [49:11] . No commentary is needed on this, except to perhaps consider what Muhammad the Prophet is reported to have said. "Love for your brother what you love for yourself". Would we like to be made fun of? Or insulted?

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ 
  إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

" O believers, [1] Do not engage in much conjecture, verily, conjecture is sometimes sinful. [2] Do not spy on one another,[3] Do not backbite on one another, would you like to eat the meat of your dead brother? Nay, you would hate this. Have Taqwaa of Allah, verily, Allah is Oft-Returning, Compassionate.[ Q 49:12]

Now we come to the heart of this post. Conjecture [Dhann] can be destructive, and, as the verse says, a sin. The principle of assuming the best before assuming the worst, especially when there is no evidence of wrong play or ill will, is another key element of a healthy spiritual existence. The verse goes on to speak of spying. Why the prohibition for spying? Because everyone has a private life, quarters of their existence, even if not sinful, that is not needed to share with the world. Moreover, to search out for the wrongs or for the shortcomings of others is in itself a sign of a diseased heart. Indeed, there is wisdom in the Prophetic hadeeth which says "blessed is the one who is so busy with their own faults they forget the faults of others" [ narrated by Anas and reported by Al Bazzaar]. Backbiting, in a similar way, is a sign of a sick heart, one that requires treatment in the Divine clinic. We go back to a hadeeth cited before, love for your brother what you love for yourself. That should be sufficient as a comment.


"O Humanity! Verily We [God] have created you from a single male and female, made you into peoples and groupings for the purpose of learning from one another. Verily, in Allah's sight the most honorable are those with the highest amount of Taqwaa in your midst. Verily, Allah is the Knowing, the Aware." [Q 49:13]

This verse tells us the reasons behind the differences we find among the human race. Our cultures, cooking style, languages, etc.. are all placed there by the Divine plan, in order for us to derive mutual benefit. It is not an accident of nature or an oddity. The Qur'an places  emphasis on traveling to lands other than your own, as that is a means for growth. Xenophobia is, thus, an entirely Un Islamic feeling to hold onto. Our own experience is that there are, and will continue to be, people of great potential, even religiously, but who hold to racist views, jealousies and even fear of other languages, other peoples, etc.., thus, holding themselves back. They deny the blessings Allah has given to them by framing everything in racial terms.They have engaged in conjecture [Dhann] solely on the basis of a skin color or national origin. This also implies some sort of racial or ethnic superiority, which is condemned here in the above verse. Throughout Soorah Al-Baqarah, and even mentioned briefly in Soorah Al Jumu'ah, we find that elements among the Children of Israel are condemned for this way of thinking.

Conclusion

All of these elements are connected. If we have unhappy lives, we have to ask ourselves the reason. Do we put our desires or our opinions as first, elevating our whims above the guidance of the Almighty and above the goodly model of the messenger, Sall Allahu 'alayhi wa sallam? Do we elevate our voices over that of Islam?  Are we willing to reject good advice or guidance simply because the wrapping is not a color we like? Do we judge and feel suspicious all the time? Do we allow ourselves to be inspired by the Devil? I am reminded of Randy Linn, the arsonist of the Islamic center of Greater Toledo, who, in court for his crime, said that he had been inspired by Fox News. He had been convinced Muslims were here, preparing some anti-American acts, because of the comments he heard on that channel.

This article is not a full commentary on this Soorah. Indeed, I have studied this Soorah so much that I am tempted to write a book on it. This article seeks to look at some of the things that we could do, or avoid, in order to have a healthy spiritual life. Basically, we are to look at both internal and external factors. Both are connected. Throughout the Soorah, we read about Taqwaa, a healthy awareness, respect for God. This translates into our relations with others as well. One need only take a glance at the Qur'an, 4:1.

Comments and discussion are welcome. Wa Lillaahit-Tawfeeq.

Muhammad the Prophet of Islam: Dispelling Some Misconceptions

As we compose this brief article, Muslims worldwide are celebrating the birthday of Muhammad ibn ‘Abdullah. Although specific details of the celebration vary from one nation to another, the Mawlud ur Rasool holiday includes poetic compositions, processions, dinners, exchange of gifts, Mosque attendance and special food for the poor.

It is important to note that Islamic religious texts [i.e. Qur’an and Prophetic narrations] do not lend any direct support for holding celebrations commemorating the Prophet’s birth, but at the same time we have to admit that we find little problem with it, in the sense that it gives an opportunity to share, especially with the youth and with those unacquainted with Islam, the Prophet’s legacy and teachings. [Ft-1 and 2]

As such, we have taken advantage of Mawlud to correct some misconceptions about the Noble Messenger of Allah, upon whom we ask God’s peace and blessings. It is also worth noting that some misconceptions and outright lies are generally propagated either by Christian missionaries of various sects or by Orientalist writers, whose agendas are obvious. Below, we present thoughts on some of those wrong ideas.

[1] Muhammad was obsessed with women

Arguably the leading accusation, this idea is presented as an alleged contrast with Christian ‘moralists’ who uphold the celibacy of Jesus Christ versus the polygamy practiced by the Messenger. What seems to get ignored when this charge is brought up is that the institute of polygamy was [and arguably still is in parts of today’s world] a means to seal political and family alliances, as a way to unite peoples and heal hostilities. In addition to this, in times of war when men would fall on the battlefield, polygamy was a means of social welfare for widows and children. The Prophet’s marriages, taking place after the death of his beloved Khadijah, must be viewed in this light. [ft.3]

[2] Blood thirsty killer

This is very far from the truth. His congenial nature was well known even before the Qur’anic revelation. When the revelation did come, he and his growing number of followers suffered persecution, and the enemy did not stop when the Prophet migrated to Madinah. Rather, they continued their plotting and their attacks. It was only in response to these that fighting for survival was finally ordered [Q 2:190]. In this regards, we must also understand that the Qur’an says “and if they [the enemy] sue for peace- then you [O Muslims] must also sue for peace, and place your trust in God, He is the Hearer, the Knower.” {Q 8:61]

[3] Relations between Muhammad and the Jewish tribes

In Madinah, when the Prophet moved there, he made treaties with the Jewish tribes there, as well as in other places, Yet, as the history books tell us, these groups, motivated by ethnic prejudices and jealousy, not only broke their treaties, they even were involved in plots to kill the Prophet! The details are beyond the scope of our article, but we refer the reader to “The life of Muhammad” by Muhammad Husayn Haykal, pp 271-283.

How should Muhammad be viewed?

His son in law and the eventual fourth Khalifah of the Muslim community after his [i.e. the Prophet’s] death, ‘Ali ibn Abi Taalib, is reported to have observed:

“He treated the [material] world disdainfully and regarded it low. He held it contemptible and hated it. He conveyed from Allah the pleas [against committing sin], counseled his people as a warner, called towards paradise as a conveyer of good tidings.” [Nahjal Balaaghah, page 71]

His wife ‘A’ishaa bint Abi Bakr says “His character was the Qur’an.” [ Saheeh Al-Bukhari ]


His student and relative Ibn ‘Abbas says “Allah’s messenger, Sall Allahu ‘alayhi wa sallam, was the most generous of people in charity…” [Saheeh Muslim]

“And We [Allah] have sent you [O Muhammad] to be nothing more except as a mercy to all nations.” [Qur’an 21:107]

Final advice

Allah Almighty preserved the Qur’an, and has said therein that the Prophet was a model “for any who hopes in Allah, the final day, and remember Allah often.” [Q 33:21]. The Qur’an has preserved just about all of the details we, as lay people, would need about the Prophet. His struggles with faith and family, marriages and leadership, even his internal thoughts are often found therein. So, for us lay people who do not have the time, patience or ability to shift through materials determining what is authentic and what is not, we need only look at the Qur’an. Look at the ‘say verses’. Look at the earliest Soorahs, which are mostly found in the last sections of the text, and you will find a man who was quite normal, who is sufficient for believers as a practical guide.

Footnotes

[1] In Al Maulud Fil Islaam: Innovation and true belief according to Qur’an and Sunna and the scholars of Islam, the author, Shaikh Hisham Kabbani, attempts to extract religious texts to justify the traditional observances of the Prophet’s birthday, yet at the beginning of his treatise he does admit “ ..other celebrations, like Mawlid, the Prophet’s birthday-peace be upon him-are neither obligatory nor forbidden.” [pg 1, Haqqani Islamic foundation, Fenton, Michigan, 1994 edition]

[2] We have attempted to be fair with regards to the issue of celebrating the Prophet’s birthday. After all, it has become a part of Muslim culture, and as long as there is no danger of idolatry, it can be a good opportunity to pass along Islamic knowledge. There are some extremes among Muslims on issues like this. Saudi Arabia is probably the only Muslim nation that does not have the Prophet’s birthday as a national holiday, and scholars from the Salafi Manhaj regularly preach against it. The opposite side of that coin is that of many Muslims who not only celebrate his birthday, but who have rather odd supernatural beliefs about him, such as his actually not being human, but having been created out of light [the Noor –e Muhammad as expressed in Urdu], that he actually joins certain groups when they pray. This personality cult and exaggerated status of a man is just the sort of thing that Islam stands against, and it is under these circumstances that we understand full well the reluctance of some authorities to allow such celebrations. It is also worth sharing that there are some among the Muslim ranks who reject ‘traditional Islam’ including the ‘Eids, and obviously Mawlud, yet the same people, in our experience at least, have no qualms issuing greetings for Christmas, St. Valentine day, and even Halloween!

[3] For the Islamic teaching on polygamy, see our “Polygamy and societal norms” at shamsuddinwaheed.blogspot.com.

"News" as a tactic: lessons from "a gay girl in Damascus' blog

" O believers! When a "Faasiq" [an immoral person who breaks the normal rules of behavior] comes with any information, investigate it, lest you bring harm to a people unknowingly and become regretful afterwards." [Al-Qur'an 49:6]

By now, we have all heard the story of Aminah 'Abdullah 'Arraf. Publisher of the "a gay girl in Damascus' blog, which was said to have been run by a Syrian-American [Muslim] Lesbian living in the Syrian capital, recording "her" plight as a lesbian within a Muslim society going through its own political crisis, with condemnations of the Assad regime, even thoughts on Israel.

A sensational account published on the blog stated that the author was arrested by Syrian intelligence [Mukhabaraat], prompting an international campaign for the author's release. The story quickly unfolded when the pictures of the alleged author turned out to be someone else, but even in that, there was still, at least in the minds of Syrian opposition figures and their supporters worldwide, not enough evidence to dismiss the writer all together. See the following BBC link, which also has an interview with a Syrian opposition spokesman as well as with Jelena Lecic, whose pictures were co-opted unknowingly in this deception.

Later investigations revealed that- in fact- the author of the 'a gay girl in Damascus' blog was neither Syrian, Arab, Muslim, or even a Homosexual! Further details on this can be seen at NPR which also has a picture of the author with his wife.

The same source states the author defended his actions, claiming that his accounts reflect the realities on the ground in Syria.

False stories: oldest trick in the books

Using invented tales and false arguments to justify certain positions are noting new. Indeed, as a result of misleading tales out there, many people still believe that the late Iraqi leader Saddam Hussein had a hand in 9/11. To go back further, the Vietnam war was started after North Vietnam forces allegedly attacked US vessels in the Tonkin gulf region in August 1964, but as it turns out, this incident never even took place!

Perhaps it's a bit unfair to cite these above examples as comparisons to what Tom MacMaster [author of the blog in question] did. Yet, the point seems valid nonetheless, that such a course of action is nothing new, and represents a tactic to put pressure on the Assad regime, not in the name of democratic rights, but because- in their view- Muslims and Muslim lands are fair game for anything that outsiders may want to impose.

Media is indeed a powerful weapon, and with the advent of the internet, where there does exist almost completely equal access to abilities to publish one's news/views, it can be an even heavier sword in the hands of writers. Indeed, the Qur'anic verse cited at the beginning of this post becomes even more relevant.


Islam and critical thinking

As Muslims, we have to take the commands of the Qur'an and Prophetic model seriously. The Qur'an demands investigation in any claim, especially when such claims can affect the safety and dignity of people.

Within Muslim history, the verse in question has served as a basis upon which the Muhadditheen [scholars, compilers of Prophetic Sunnah] looked at the narrators of reports they [i.e. the Muhadditheen] collected concerning the Prophet. One famous story which is attributed to Imam Al-Bukhari{ft.1} states that he did not even bother meeting with a man who was to share some Prophetic narrations when he saw the man treating a horse in a cruel manner.

We can agree that such character-based judgement of narrators [be it hadeeth narrators or those telling us any story] is imperfect. After all, our judgement may be wrong, based on incomplete information, and even if our decision is correct, there does exist a chance that the narrator may be telling the truth, and it's also possible that those we deem trustworthy have narrated an incomplete, biased, or even false account.

One account which the scholars have generally rejected is the "satanic verses" story. This account alleged that the Prophet received "satanic inspiration" to actually order his followers to prostrate before the pagan deities [al lat, Manat and Al'Uzza] (ft.2}. Such a claim insults the Prophet, the Qur'an, and contradicts known history and common sense. The Prophet, upon whom be peace and blessings, sacrificed much in his mission. Battles, death, enmity of tribes, and yet he never deviated from his mission. to assert that he would- in a moment of weakness or in the name of political expediency- allow his principles to be violated by such an order to his followers is ridiculous!

Fortunately, the Muslims have, in terms of both theological ['Aqeedah] issues and Prophetic history, a source that is reliable and free from error, and that source is the Glorious Qur'an!

A lay man unaware of the complexities of recorded histories, unable to determine on their own what is authentic and what is spurious, can look at the Qur'anic contents and understand what the Prophet was really about. He or she can get a clear picture of the Prophet's actions, intentions, inspiration, and motivation by having a look at the Qur'an. Critics say he was a man obsessed with sex.But how can this be, when the Qur'an tells us that he would spend his nights, half or even a third of it, dedicated to prayer and contemplation? [see Qur'an 73:20].

He was a man who had very little concern for material things, he was a statesman, a religious teacher, when would he have the time for the sort of accusations made against him?

This is just one example, but our over-riding point is that we must be careful. Claims are circulating that both Syrian and Libyan soldiers are using rape against their opponents. Maybe this is true, but we must investigate first. Wecan't assume and then act upon assumptions. This religion has been sent forth for spiritual guidance, and that guidance is to translate practically in daily, political, business and social life!

It should be noted that this post does not seek to defend the governments in Libya, Syria or anywhere else. Nor are we blind to the realities of troubles in Muslim lands. But those problems should be resolved internally, and not made worse by lies and propaganda. The ends do not justify the means!

Here, we only appeal to the use of critical thinking, of investigation and of caution. These appeals are useful in any place or time in life, but are especially important in issues that affect the safety of peoples and societies.


May Allah guide us, forgive us, and allow us to see truth, whereever it is. As his Prophet, Sall Allahu 'alayhi wa sallam, used to pray, we pray that Allah's light illuminate us, in front and back of us, to our right as well as our left. Ameen![Ft.3]

Footnotes

[1] Imam Al-Bukhari's collection, known as Saheeh Al-Bukhari, is the most popular and trustworthy of sources of information about the Prophet. Indeed, one expression that describes its value is As Sahh al Kutub Ba'da Kitaab Allah, the most authentic of books after the Book of God. It should be noted that Hadeeth is not equal to the Qur'an, and although we give the most attention to Bukhari's collection, he [Bukhari] never saw it as error-free.


[2] The famed historian and Qur'an commentator, Imam Muhammad Jarir At-Tabari [hence referred to as Tabari] is the only commentator who records this story, but even he stated that he only records what was told to him. An examination of his writings show that he, most likely, did not believe this story either, but nonetheless shared what he was told. In any case, even if he[Tabari] did believe it, it makes no difference, for our opinions or understanding of Prophetic teaching and action cannot contradict the position or the teaching given in the Qur'an.


[3] This supplication of the Prophet, as reported in hadeeth sources, can be found in the useful booklet Hisnul Muslim, compiled by Sa'eed ibn 'Ali Wahf Al-Qahtaani, pg 44, Dar al Khair, Jeddah.]