How to learn: forming a learning methodology on important subjects

In a world where technology is ever-evolving and becoming more accessible to the masses, we find that opinions, teachings, beliefs and perspectives on countless subjects are reaching more and more audiences. This can be both a blessing and a curse, in the sense that while information is available at almost no financial cost, the variety of contents can bring forth confusion and lead to greater problems. In this regards, I am reminded of the Prophetic prayer, which the Messenger of Allah used to say at least twice daily, a portion of which reads "O Allah, I seek from you useful knowledge." [Allahumma innee as-alooka 'Ilmaan Naafi'aan].  

Another issue which exists, both inside and outside of academia, is the method of learning. How we attain our knowledge, from what avenues, and of course what we do with it. Self-learning can be an enriching exercise, but in some respects it can also be damaging, largely depending on what the subject is. So, while learning how to cook by personal experiment, reading recipes online and the like usually results in the learner developing his own tastes and preferences, with language it can be very damaging. One rather comical example is a British blogger, a Non Muslim, who constantly posts on Islam. His YOUTUBE account has thousands of followers, each video having hundreds of comments, in which he will speak on obscure and complicated subjects such as "Is the Qur'an created?" and urge any Muslim listeners to revive the Mu'tazilite positions [Ft.#1], he will argue that the Qur'an "actually" says such and such. He does these videos from his bedroom, in which you will see on his bookshelf books such as Muhammad Asad's translation [The Message of the Qur'an] and A manual of Hadith, a collection of Prophetic narrations compiled and explained by the prolific writer Maulana Muhammad Ali, he will even curse at Muslims for not understanding their faith, yet he himself cannot even pronounce the word Hadeeth [ft.2]! Reading a couple of books does not make the reader an expert on the subject, ready to teach.


Forming a learning style [Example: Language]

I think this depends largely on the subject one is attempting to know, and on what you want to gain out of it. If we are speaking about language, I am of the view that language cannot be self-taught, even with the best books and the aid of computer programs. Language[s] are to be learned from others, both inside and outside the classroom. Language is a subject one learns by immersion in the places where it is spoken, by asking and learning from one's mistakes. Television and cultural expressions such as music and poetry, classical literature, are all very useful in this regards too, but the main thing is to learn from other human beings who themselves are qualified to convey the information. Both inside and outside the lecture hall, recording the words and the explanations are helpful, as well as having notebooks ready to write down information. Retaining that information by reading, writing, speaking, in that language will keep the knowledge relevant.


What about religious texts?

Obviously, for Muslims the most important religious text is the Qur'an. It is seen as God's own words, sent down slowly to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam. The fact that it came slowly to him, over a period of twenty-three years, should be an evidence that we should likewise, take it slowly. The Qur'an's best explanation is the text itself, often the answer to a query is found in another spot in the text. It should also be read in a regular way, recited inside and outside of prayer. It's reading, for the serious reader, should be done as an act of worship but can also be done as a means for research, which would require taking notes, having access to an index, and, at minimum, knowing how to read Arabic. The last clause is important for these main reasons [1] To recite the Qur'an in prayer, in the way it was revealed. [2] Translations don't do justice to the depth, power and rhythm of the original Arabic text [3] Knowing at least how to read will open the doorway to using other tools that would be useful in attaining Quranic knowledge such as Arabic dictionaries, lexicons, and books of  classical Quranic commentary [Tafseer], which are written obviously in Arabic. I recommend having notebooks that are dedicated only to the Qur'an, to write down observations and quotes, and to also have, if necessary, written down therein any useful observations you find on the text from outside sources [Hadeeth literature, history, language, etc.].

This method could also be useful with non Islamic texts such as the Bible as well as the Hadeeth literature within the Islamic tradition. All of this takes patience, faith, an open mind, and discarding a fast food approach. It's a good idea to take classes regularly on texts of the Qur'an and hadeeth, even if the teacher is not from your sect, so long as you find him qualified at the least. Attending study circles [Halaqaat] with others, praying and fasting are useful too. I have found that reading Qur'an while fasting increases my perception of what the text is saying [ft.#3]. Don't be afraid to ask questions. Asking is even an act of worship.[Ft.#4]

Practical advice

If we are talking about language or faith, or just about any academic subject, some helpful tips include.

[1] Using any opportunity to learn on the subject. Listening to lectures, Qur'an recitation, etc..while driving for example. [2] Finding a quiet place to study without distraction. Libraries, parks, even the mosque outside of prayer time. [3] When studying, do not allow distractions, even if that means turning off the Cell phone or computer or television. [4] For the Qur'an, remember to seek Allah's protection from Satanic influences before reading[Ft.5] and to have Wudoo. [ft.6]

I hope these words have been useful, and welcome any discussion.

Footnotes

[1] The Mu'tazilites were a trend that emerged in Iraq during the 6th century. Largely seen as rationalists, they took much from the methods of Greek and Roman Philosophers in their approach to religion. It is they who first opened as an issue about the Qur'an being "created". They also rejected some Hadeeths which they felt could not be explained in a rational basis, such as the narrations on 'punishment in the grave' [ Adhaab Al Qabr] or the second coming of Jesus.   Gaining government support, under the Caliph Al Ma'mun [d. 833] they held official position and even started an inquisition against Sunni Muslim scholarship. However, they eventually died out, although it is true that even within Sunni traditional scholarship there was levels of acceptance of the works of some leading Mu'tazilite scholars, such as the famed Mufassir Abul qasim Zamakshiri. For more, see http://en.wikipedia.org/wiki/Mu%27tazila#History.

[2] This is why this writer transliterates as "Hadeeth" rather than "Hadith". The latter, for some readers, influences an incorrect pronunciation, while the former cannot be mistaken by anyone.

[3] The Qur'an itself hints at the connection between its study and fasting. See Q  2: 183-186.

[4] The Qur'an says "So ask the people of knowledge if you don't know" [ Q 16:42 and 21:7].

[5] The Qur'an itself says to say this prayer before reading it [16:98], in order for us to not have a reading based on our prejudices, but rather on what Allah wants us to gain.

[6] It is true that there is neither a Quranic verse or narration in the hadeeth literature which says that one should have Wudoo' before reading the Qur'an, nonetheless it is something agreed upon [Jamhoor] by the four schools of Sunni Islamic jurisprudence, a ruling which makes sense to this writer because it is an act of respect for the text.

Seal of the Prophets: examining the import of the Muhammadan light

"Muhammad is not the father of any of your males, however, he is the messenger of Allah, and the seal of the Prophets. And Allah is knowledgeable of all things." [Qur'an 33:40]

To my knowledge, there is no other text or message in any faith like that of the above mentioned ayah. While other faiths undoubtedly assign exclusive claims to salvation and use texts to support that belief [ft.#1], the Qur'an is the only scripture that uses the expression Khatm an Nabiyyeen, seal of the Prophets.




Muhammad is not the father of any of your males

This line is a bit deeper than expressing the Prophet صلى الله عليه وسلم only had daughters. It shows us that his message will never die out, nor is it bound by a specific group, sect or personality. Almighty Allah reminds the Prophet "Surely We [Allah] have given you [O Muhammad] 'Al-Kauthar'. So, pray to your Lord and sacrifice. Surely, the one who is hateful to you [O Muhammad] will have no legacy" [Qur'an 108:1-3].

He is a prophet or a messenger for the entire world, a sufficient guide, a mercy to all nations, so his reach is far and wide. In today's world, we see that, even though the Prophet, upon whom be peace, was an Arab, his followers are mostly Non Arab, Arabs themselves are a minority in the Muslim world.

So, if he is not a father of any males, if he is not bound by ethnic or time constraints, who is he? what is he?  "However, he is the messenger of Allah, the seal of the prophets".

He delivers the message and is himself the embodiment of that message. 

Umm al Mu'mineen 'A'ishaa Radee Allahu 'anhaa, when asked about the Prophet's character, replied "His character was the Qur'an" [Muslim]

""It is he who has sent among the Ummiyyeen [ The Arabs]  a messenger [ Muhammad] , relating to them his [Allah's ] signs, purifying them, teaching them the scripture and wisdom. And before that, they had been in a clear state of loss. And to others who have not yet joined them [this messenger and this Qur'an has come to likewise benefit them] .And he is the exalted, the wise. This is Allah's bounty, he gives to whom he wills. And Allah is the possessor of bounty, the magnificent." [Qur'an 62:2-4]

What does that message consist of?

[1] Ultimate unity of humanity  [Q 30:22, 49:13] [ft.3]

[2] Freedom of religion or conscious actually granted by God [Q 2:256,  18:29]

[3] Collective decision making [as opposed to dictatorship and oppression] a necessary element in running a society. [  Q 42:38-39]

[4] A method of solving marital problems [  Q 4:35]

[5] A just economic system, which includes the total abolition of Usury [  Q 2:275-281, 3:130, among other verses]


Islam finds its completion in the coming of the Prophet Muhammad - upon whom be peace and blessings-and in the scripture sent forth to him, the Glorious Qur'an. There is no need for a Rasool or a Nabi after him [Ft.4]. This format of completion was the Divine will and in accord with the Divine wisdom, which is precisely why the verse  ends "And Allah is knowledgeable of all things." The wisdom of Allah is often hard to see, especially right away, and especially when a spiritual diet of deep prayer and contemplation has been absent [ft.5]. But when we look at the message he came with- in detail and with open eyes- we find answers to all our issues, even if we don't like the answers. That message presents a vision of what God's earth should look like, it gives us general principles that can work anywhere, a source of blessing that benefits all humanity. May we benefit from that blessing, as truly none but the foolish reject blessings!

Footnotes

[1] An example of an exclusive claim to salvation is the Biblical statement " None  come to the father, except through me [Jesus].." [ John 14:6]

[2]  Arabs constitute only 20% of Muslims worldwide. See http://en.wikipedia.org/wiki/Muslim_world

[3] These Quranic verses show us that God intentionally made different skin colors, languages and cultures, so that humans can benefit from each other. 

[4] Muhammad is given the title of Rasulullaah [messenger of Allah] and Khatm an Nabiyyeen [seal of the Prophets]. The Risaalah [message] given to him is mainly preserved within the Qur'an itself, as this article cited. There is no need for any more. With that said, there has been attempts to explain these plain Quranic statements in a different way, in order to open the door for more claims, but these efforts have been quite unsuccessful. Elijah Muhammad [1897-1975] saw himself as "the messenger of Allah" to Black America [and even called one of his main books The message to the Blackman in America], teaching a doctrine of racial separation and a number of odd assertions, seemingly a mixture of ideas gleamed from the Bible, Islam, and freemasonry. Yet, upon the death of Elijah Muhammad, his son W.Deen Mohammed [known as Imam Warith Deen Mohammed] attained the leadership of his father's Nation of Islam and through a deliberate process led the organization to Orthodox Islam. The latter argued that this was the plan all along, even from the time of his father's teacher W.D. Fard [Fard Muhammad]- to have this process that would allow for the eventual acceptance by African Americans of Islam. So, while the followers of Imam W.D. Mohammed [who passed away in 2008] still have respect for his father, he is not seen as Allah's messenger.

 In recent years, in the Malay countryside, a man named Abdul Kahar Ahmad proclaimed himself a Prophet for the Malaysians [Rasul Melayu]. This only accomplished him being on the run for a number of years, eventually, he announced he was "retiring" from the job! 

Rashad Khalifa [ 1935-1990] claimed to be a messenger, he preferred to use the Farsi term [even though he was an Egyptian] Rasool-e- Khuda. He argued that he discovered a mathematical code within the Qur'an, his teachings developed to an eventual rejection of the Prophet's Sunnah in its entirety, that there was two "false insertions" in the Quranic text, among other things. Despite the great attention he received, and- after his death- the revival of grandiose claims by his followers on the internet, they don't have even a single physical place wherein they meet. 

Ghulam Ahmad  [1835-1908] is a most interesting figure. A prolific writer and poet in many languages, he emerged in India as a figure eventually claiming to be the second coming of Jesus and Mahdi in one person, eventually claiming a prophethood, albeit an inferior one [Zill-e- Nabi, in the shadow of Muhammad], still a follower of Muhammad.  His followers have interpreted "seal of the Prophets" to mean not the last, but the seal of approval for the prophet to come, meaning himself [Ghulam Ahmad]. [ see the Ahmadi translation The Holy Qur'an, 2003, edited by Malik Ghulam Farid, Islam international publications Ltd, London, page 911]. These claims have separated the Ahmadis from the wider Muslim world, and in Pakistan there is limited social relations between Ahmadis and Non Ahmadis. 

There is reason to believe that Ahmad was using metaphorical, sufi language that has been misunderstood, this is the argument used by some of Ahmad's early disciples such as Maulana Muhammad Ali, himself a prolific writer and translator of the Qur'an in English and Urdu. As a result, the Ahmadiyya sect divided into two camps, the latter one being founded by Maulana Muhammad Ali [the Ahmadiyya Anjuman Isha-at-e-Islami Lahore or Lahoris for short], still believing that Muhammad was indeed the final Prophet, and the Ahmadiyya movement in Islam, known  widely as the Qadianis, whose headquarters are now in London.  So it can be seen that these claims have done nothing but create confusion and fitnah whereever they emerge.

[5] Deep contemplation is an item needed to make correct decisions, especially in the spiritual realm. There are many Quranic verses and sayings of the Prophet that highlight this, one hadeeth has it that the Prophet said "Contemplating for a single hour is more useful than a year's worth of ritual worship" [Arabic: Tafakkuru Saa'atan Khayrun min 'Ibaadati Sanah.] [  Ibn 'Abbas, Bayhaqi].

A Christian theologian observes, about the Prophet " Muhammad is an example of a man who really made history when the time was ripe. In Arnold Toynbee's terminology, a 'challenge' was given; it was matched in the person of Muhammad by the 'response'" [ Hans Kung, Islam, past present and future, page 124, 2007 Oneworld publications, London.]