Looking Over The Horizon: a glimpse at the methodology we use to explain and apply Islamic teachings

 

Introduction

Life is a journey, wherein the traveler has happiness as well as pain, where he or she learns and benefits from the experiences of others. The longer we live, the more opportunities we have to grow, to mature in outlook, and to use that as a means for benefit for self and others. 

From a religious perspective, the primary purpose of existence is to function in the matter decreed by God, and that function itself delivers benefit to the wider whole. Fossil fuels are the remains of lifeforms long gone, yet our planet is literally powered by the presence of those dead organisms. The Qur'an phrases it in the following manner "And I (Allah) have not created the Jinn nor humanity (for any purpose) except that they worship Me." (Q 51:56).

This term "worship" is not restricted to rituals conducted in an assigned spot at specific times, rather, worship is to function as useful and productive in much the same way as the fossil fuels have done, and we all should invoke Allah to be those who prove to be useful and productive in this world.

The purpose of this article is to highlight the building blocks of the methodology we employ to explain and how to apply Islamic teachings. This composition is by no means exhaustive, nor does this writer claim immunity from mistakes or faulty conclusions. After all, "perfection is with God alone" (Al Kamaalu lillaahi wahdah), as the expression goes.  In short, what we are sharing, and always share (insofar as understanding the faith and its application) is what we see looking over the horizon.

It should be noted that the summary below has more relation to application (fiqh) purposes than to theological constructs. 

[1] The Qur'an

The Qur'an is the primary text, seen as the uncorrupted word of God, the final scripture, delivered to the figure referred to as "the seal of the Prophets", Muhammad ibn 'Abdullah, Sall Allahu 'alayhi wa sallam

. It's place in Muslim life is beyond question, its value as the preserved scripture with historical validation is similarly above reproach. All Muslims, regardless of cultural or sectarian label, affirm these aforementioned assertions. Moreover, the Qur'anic content is surprisingly general, allowing for application in just about any environment.  Regarding its own status, we are told "Say: it is, for those who have faith, a guide, and a healing (source)" " (Q 41:44).  

Allah (Subhaanahu wa ta'alaa) has also told the Prophet Muhammad (peace be upon him) " And We (Allah) have been sending down consistently (Nazzalnaa) upon you the scripture as a clarification of all things, a guide. a mercy, and good news for those who submit." (Q 16:89).

Thus, in our methodology, a careful examination of the Quranic text on any given issue is required, particularly social issues. 

(2) The Prophetic Sunnah

We would be remiss without consultation with the tradition of the Prophet. Indeed, to him the Qur'an was revealed, and it was he who taught not only the text but the way by which the text was to be applied. The reports of his statements, actions, even tacit approvals, are recorded in hadeeth literature. The hadeeth literature is vast, it is comparable to bits of data, entered into files, placed under analysis, categorized and referenced as needed. 

 Because the hadeeth literature is so vast, traditionally the investigation and referencing of that genre has been limited to specialists in this particular field. We agree with this approach, and advocate that the general body of Muslims own books such as The Forty Hadeeth (An-Nawawi) or Riyaadhus Saaleheen (Gardens of the Righteous), as works like this have largely useful and non-controversial narrations, however the vaster works should be read by specialists.  To use an analogy, the Medical Doctor has the right to own and research complicated medical texts because of their training, whereas a novice would consult the same works and become confused. 

In answering queries, we do refer to the reported words of the Prophet when needed, and we keep in mind that the words and actions recorded have a context often unique to the Prophet's time and place, as well as the principle that the most important tradition of his to follow is that which provides guidance, particularly in worship and ethics, known as Sunnat al Hudaa. 

We keep in mind that the words and actions recorded in the hadeeth literature are to be in conjunction with the Qur'an, either in word or spirit, that those words must not overthrow well-established Islamic principles, must not contradict known historical facts or scientific data. While this is not the place to get into a discussion on the traditional methods of hadeeth verification ('Ilmul hadeeth, 'Ilm ar-rijaal etc), understand that it is consulted and referenced in addressing queries. 

(3) The schools of thought (Madhaahib)

We do address specific questions with reference to the schools of thought when applicable. After all, most Muslims have grown up in a family or society, so it makes sense to use this as a source, and comparison or deriving rulings from other schools when needed. 

(4) Local or personal needs/dynamics

In a Western context, this reality cannot be ignored, and it is the strongly held view of this writer that often the answers given by the scholars are lacking cultural or situational awareness. Convert sisters' marriages with non-Muslim husbands get broken up because they have been told "it's now haraam," without even a chance to address the issue, families become disturbed because the Muslims are told by the scholars not to have thanksgiving or Christmas dinners with non-Muslims, leading to a host of other negative consequences. 

The social sciences, personal and societal history and overall needs all must be kept in mind when giving advice on the methods of practicing and applying Islam. 

(5) Liberal Or Conservative Islam ?

Our approach towards the application of Islam is often described as "liberal". While I understand the reasons behind this perception (ft.1), I attempt to follow the model of Prophet Muhammad-peace and blessings of God be upon him- who was described by his companions as "a teacher that makes things easy "(Mu'alliman Muyassira) when addressing the religious needs of those who consult with me. 

Thus, I see myself as a Muslim, trying my best to understand and apply Islam in the world circumstances we face. I try to give advice based on the Qur'an, Sunnah, and the overall needs of people. 

I believe that Islam is Allah's guidance for all mankind, at least for those who are willing and able to embrace it, and I believe further that the deen is not as hard as people think it is. I do not water down the faith, and I share what I believe is authentic, true and beneficial. May Allah give us all guidance and a firm stance on what is correct, may He correct our faults. Ameen.

Footnote

(1) The main reason behind this perception (I assume) is that my Islamic academic background has been associated with other teachers deemed "liberal", as well as a look of a "normal guy". 

Label wars: the image of Muslims

Although an on-going issue, the recent developments in Swat valley in NorthWest Pakistan, in which there is a state of actual war between the government and the "Taleban" [an issue far beyond the scope of this particular post] has once again brought into focus a more subtle conflict; the assumptions automatically made when certain labels are used when it comes to anything relating to Islam or Muslims.

Take for instance Miss Irshad Manji. An open lesbian of Indian backround, she is tauted as a "Muslim reformer" or "liberal". In her book The trouble with Islam, she expresses her feelings that parts of the Qur'an are not really from God, that the Prophet Muhammad [Peace be upon him] was a violent warlord, she has said publically that she does not observe daily prayers, yet she is tauted as "modern" "forward looking" in additon to "Muslim"! It is as if this is the image many would like to adopt as the acceptable Muslim!


So, if someone like Ms. Manji is an acceptable Muslim, an example for all to follow, then it stands to reason that anything else, such as daily prayers, attempting to live according to the values and guidelines found in the Qur'an and Uswah Hasanah [goodly model] of the Prophet Muhammad, God's last prophet and universal messenger, are all examples of "radicalism" "extremist" and 'fundamentalist thinking. A person who does not frequent the bars on Friday night, abstains from alcohol and casinos is a potential terrorist, a radical whose behaviour must be observed carefully by law enforcement agencies. A woman who dresses in a modest fashion must be oppressed, another victim of Radical Islam. One Muslim sister was asked while at a barber shop if she 'Liked' Islam! As if she would never want to, out of sheer conviction, be an observant Muslim!


It is very strange that all that is antithetical to Islam is promoted by those with certain social, financial and political motivations as the ideal for Muslim progress, both societal and as individuals, and that we should, in essence, be cultural Muslims, whose only practices should be avoiding eating pork, attending 'Eid prayers only [and having a Budweiser afterwards! ] and politically apathetic.



The struggle

We have briefly outlined the broad details of the label wars. The battle is taking place on websites, newspapers, books and op-ed pages. The goal is the minds and hearts of the Muslims everywhere, of all sects, races and educational backrounds.

I agree that there is an internal struggle within the Muslim Ummah in terms of defining extremism. I agree that many people have differing views on what extent one practice takes place over another, and on how we should live and conduct ourselves in society. This blog post here http://ibnatalhidayah.blogspot.com/2009/05/balance.html is a very good perspective on how to be a Muslim while at the same time maintaining equilibrium.

But none of that means we should just ignore the basic values given in religion. Certainly, those who intentionally and unregrettably preach ideals and conduct themselves in terms that are clearly outside of Islamic teachings should not be imposed upon us as models for "progressive" "reformist" Islam.

The basic values are outlined in the Qur'an. It was not sent to sit on the shelves and decorate the walls of our houses. It is a guide, something that is to be read again and again [which is clearly implied in the name Al-Qur'an itself]. There is a difference between honest disagreements in terms of its understanding and application versus deliberate attempts to make Muslims ignorant of their religion, to turn us into cultural Muslims only, having little or no connection to its teachings, practices or values.

Don't be a victim in the label war. Be armed with faith, practice and knowledge. Arm one's self with the actual, practical values of Islam. That is the best approach in handling this. This is the advice to our Muslim readers.

To our non-Muslim readers, we would like to remind you that Muslims are humans as well, with different perspectives, mental and social abilities. We may or may not represent the best of what Islam teaches. Therefore, do not judge Islam on what you hear or see from Muslims in the news, or from what they want you to hear.Judge on the basis of the logic and teaching found in the text, mainly the Qur'an. Do not read isolated verses. Seriously read it, examine the context of whatever desired texts in order to have a better perspective on the message. At the very least, it is our hope that such reading will allow the reader to ignore the label war all together, to not be fooled by oversimplistic assertions.

Al-Qur'an: a liberal scripture?

Introduction

It is often imagined that Islam is a religion of extremism, rigidity and inflexible traditions. This picture of Islam is promoted in an effective manner by the mainstream media, and it is perhaps a Western misunderstanding of the many obligations that Muslims are indeed to fulfill, such as daily prayers, dietary restrictions, dress code and the like. Such actions stand out as unique and sometimes strange in a Western, secular-minded society that has succeeded in restricting religion, to a great extent, to Church services and personal theological convictions.

Perhaps taking the bait, many of us Muslims have bought the media's assessment as the correct one, indeed becoming extremely rigid in our approach. Of course, this is not really the right way at all, even from the point of view of the Ahadeeth. The Prophet Muhammad, upon whom be God's blessings and peace, is said to have always taken the path of moderation, of choosing the easier of any two choices 1. Examples of this rigid approach include a story I read about four years ago in a Muslim publication, discussing a similar theme, about a Muslim who actually, upon believing that music is Haraam [unlawful], would place cotton in his ears to avoid hearing elevator music 2!

Other, more well-known examples, include the very strict rules that governed the lives of Afghani women under the Taleban rule.

The Balanced community

The Qur'an teaches that Muslims are to constitute a middle nation, or a community of balance [2:143], one that is neither too far-right nor to the extreme left. Extremism, in any fashion, has been criticized by Allah himself. The practice of not marrying and living as a monk, we are told, was not ordained by God[ Q 57:27], thus was an unnecessary innovation, that does more harm than good. To have a balanced religion, it is necessary to approach it from a holistic sense. To have balance, one must examine one's one needs, realistic needs, be it personal or societal, by obtaining real knowledge of the religious texts, of the message of Allah as given in his final book, the Qur'an. Ignoring the current physical realities in pursuit of the idealistic may be commendable, but in the end a disservice. A good example of this is Interest. It is clearly unlawful, from the Islamic point of view [Q 2;275 and many other verses], yet, we live in a society where we need our loans, our mortgages, car notes etc..

As a balanced community, our scholars, Imams, leaders need to get together and offer alternatives, affordable ones, to the community. Alhamdulillah, there is indeed such efforts taking place, but perhaps the average Muslim living in the USA or Europe may not see the results anytime soon. But in the meantime we need to bite the bullet and attempt to take the lesser of two evils when we can.

A Balanced ideology

The Qur'an, the scripture revealed to the Prophet Muhammad over fourteen centuries ago, provides the essential doctrines that Muslims are to hold. Anything else appearing outside the Qur'an may be correct [or incorrect], but with Quranic beliefs, we can never go wrong. If the teachings given in the Qur'an are accepted by a person, then they are Muslims that deserve our recognition. Look at the following example:

The Messenger[Muhammad] believes in what hath been revealed to him from his Lord, as do the believers.. Each one (of them) believes in God, , His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His apostles. [2:285]

Other Quranic examples of what Muslims are to accept theologically are given in 2:1-5 and 2:177. The actions that display this belief system are also given throughout the Qur'an, examples include 23:1-11, 17:23-39 and 98:5.


Qur'an, a source for liberalism?

A thought has been occurring to me, which has been difficult to express in words. I have realized that whenever a Muslim scholar, leader or activist [or just about any body] attempts to focus on the Qur'an for their guidance, more so that any other source, other Muslims will dismiss that person as a "liberal" or "Modernistic". This has made me wonder aloud if indeed the Qur'an teaches "liberalism" or "modern values"?

It is certainly true that these titles are vague in themselves, but nonetheless they seem to be legitimate queries. It does seem to me that while the Qur'an is very clear on certain issues, especially those of theology, it is deliberately silent on others. For example, in terms of governing, there is only one Quranic guideline , that of consultive and representative bodies Shuraa Baynahum, Qur'an, 42:38.If these bodies are set up, then by the Quranic viewpoint they are legitimate. In this regard, Iran, which is a republic, as well as Saudi Arabia, ruled by monarchy, have compelling claims to legitimacy under Islamic law [and indeed, both make this claim], despite their obvious differences in style of governing.

Allah has not forgotten to place something in the Qur'an at all. It is clear that God intends for humans to use our minds and creative genius, our collective gifts, to solve our own problems and create our own unique styles to deal with our lives, here, the example of government. "Democracy" itself is practiced differently, as between Western examples and that of Japan 3.


In other words, by not placing certain information or guidelines in the Qur'an, God wants us to use our own Ijtihaad. If we as humans [looking at a broad view] or as Muslims [looking at a focused perspective and interest] come to different conclusions and styles, this is still acceptable to God, and should be acceptable to each other. God has given humans varying colors, languages, cultures and mindsets, so we may learn from each other, copy each other if need be, so there is no basis for Muslims to dismiss other Muslims for disagreements on small issues as "innovators" "disbelievers" etc...! There is little "dogmatism" within Islam, either in its theology or its practice.

That does not mean that there are no guidelines at all. We are to accept God as one and alone, Muhammad as God's messenger and final Prophet, and offer our prayers in the way prescribed through Muhammad, etc..but in general, we have little "absolutes" within Islam.

The Qur'an acts as a constitution, a basis for theological belief and worldly practice, and all other sources. Ahadeeth, Fiqh, Seerah, Tareekh, etc. serve only as commentary and helpful aids in following the constitution that is the Qur'an. Nothing can be equal to the words of God Almighty.

Returning to the main theme, it indeed seems the Qur'an, fourteen centuries ago, taught what we now see as "modern values", freedom of religion,racial equality, the promotion of morals for the protection of society, are all Quranic principles. Of course, that does not mean that the Western values and Islamic teachings are in complete agreement, as Alcohol and gambling, for example,are forbidden to Muslims 4 .


Conclusion

The Qur'an is a book that deserves more of our attention. It contains much more than we give it credit for. It should not just decorate our homes and be on our lips at prayer time, weddings and funerals. It should be constantly read and pondered upon.

It is our hope that our non-Muslim reader would take the opportunity to investigate these claims, and if they are found to be true, to join the one billion strong Muslim community and fully gain from the word of God. But even if the reader disagrees, it cannot be argued that the Islamic principles, propagated in the Qur'an before Western political philosophers grabbed a hold of them, shines forth in influence nonetheless, that its light outshines all other lights, by its own sheer power [Qur'an, 9:33].

Footnotes

1. Sahih Al-Bukhari, Kitaab al-adab 73:147.

2. There are many traditions attributed to the Prophet which speak negatively about music. That is another issue altogether, beyond the scope of this post. We simply illustrated the example to show an extreme response.

3. See http://www.crf-usa.org/election_central/japan_democracy.htm

4. In Muslim lands, Non-Muslims have always had access to alcohol and whatever else they wanted, but for Muslims, such is clearly not allowed.