|[The Sunnah:
A Source of Civilization]|
|{Prof. Yusuf Al-Qaradawi
Translated by El-Falah}|
{{Contents}}
PREFACE 1 ~
The Sunnah: A Source of 2 ~
Civilization The Sunnah and Civilized Fiqh 3 ~
1. Fiqh of Ayat and Sunnan ~
2. Fiqh of Knowledge ~
3. Fiqh of Life ~
4. Fiqh of the Targets of ~
5. Fiqh of Virtues of Shari’ah ~
6. Emphais on the Sublime Ends of Life ~
7. Following in Religious Matters and Innovation in Worldly Affairs ~
8. Constructive Positivism ~
9. Man Is Essence Rather than Appearance ~
10.Sincere Devotion and Adhering to the Islamic Shari’ah as
Prerequisites for the Acceptance of Deeds ~
The Sunnah and Civilized Manner 74 ~
1. Adherence to Virtues ~
2. Doing What is Good ~
3. Discipline and Public Conduct ~
4. Cleanliness and Beautification ~
5. Tolerance with Opponents ~
6. Mercy Towards Allah’s Creatures ~
- - - - -
|[Preface]|
To tackle the issue of civilization, most of people -cultured and
uncultured, Muslims and non-Muslims, imagine religion as
something that has no relation to civilization in toto.
Those people are one of two, either they do not know the truth
although its light surpassed that of the sun, or they aim at
concealing the truth out of envy and prejudice.
For Muslims, there is no excuse in admitting the above-mentioned
attitude for they have the Glorious Qur'an and the purified Sunnah
which laid down the principles of establishing a civilized moderate
Nation, i.e., the Muslim Nation. The book in hand is an effort
towards promoting a sound understanding of Islam through its basic
sources, namely the Glorious Qur'an and the purified Sunnah.
The Sunnah, A Source of Civilization sheds light on the milestones
of the Muslim Civilization and how the Sunnah cared about
establishing the civilized Muslim Nation in a wonderful manner.
It should be noted that this book is a translated part of the priceless
Arabic book "Al-Sunnah, Masdaran Lil -ma'rifati Wal-Hadarah" or
"The Sunnah, A Source of Knowledge and Civilization" by the great
scholar Dr. Yusuf Al-Qaradawi, which is all translated and edited by
El-falah By doing so, El-falah hoping that this book may open the
door before researchers and students to delve into the depths of the
Prophetic Sunnah to get out the precious treasures thereof.
El-Falah, keeping in mind the profound knowledge of Dr. Al-
Qaradawi, asks its beloved readers to read this book with fresh and
attentive mind to catch the hoped benefits thereof. El-Falah, on its
part, appreciates the efforts made by Mrs. Raw'ah Nazar in
translating this precious book. It also offers many thanks to its
sincere team of editors and proofreaders: `Ali Muhammad El-Sawi,
Wa'il `Abdul-Mut'al Najm, headed by `Ali El-Sayed El-Halawany.
All praise is due to Allah, and blessing and peace be upon His
Prophet and those who follow in his footsteps till the Day of
Judgment.
- - - - -
|[The Sunnah: A Source of Civilization]|
The Prophet's Sunnah is not only the second source, right after the
Qur'an, of which Islamic Legislation (Shari'ah) flows, but also the
second source, again right after the Glorious Qur'an, of which both
knowledge and civilization flow.
Primarily, the Qur'an establishes the bases and principles of
legislation, whereas, the Sunnah provides theoretical interpretation
as well as example and practical application.
The Prophet's guidance as exemplified in the Sunnah guides
Muslims to three basic inseparable aspects of civilization, namely:
Civilized Fiqh
Civilized Conduct.
Civilized Structure.
{{The Concept of Civilization:}}
Before attempting to discuss these three aspects of civilization, we
should first define the meaning of civilization :To begin with, does
the Islamic concept of civilization offer a distinctive and unique
interpretation that differs from the ones offered by other
civilizations that preceded or followed it? Or do all civilizations stem
from the same source regardless of country, time, sex, religion and
philosophy in life?
There is a general definition of civilization that is innate in the very
word, namely, the overall manifestations of financial, scientific,
artistic, literary, and social development in a society or in similar
societies.
The word "Civilization" in Arabic is the opposite of the word
"Bedouinism" or, respectively, savageness and barbarism. Thus,
urban life stands against Bedouin life and vice versa. People who wo
live in cities, towns and villages are urban dwellers, whereas, people
who lead Bedouin life are those who live in the deserts sheltered by
tents. The Bedouins are notorious for their stiffness, harshness,
hardness of heart and prevalence of ignorance and illiteracy among
them.
Consequently, Allah did not send down a prophet from among them.
- - - - -
Instead, all the prophets He had sent were urban dwellers: of
villages and towns. Allah said to His Prophet:
"And We have not sent before you, any but from among the people
of the towns We revealed to them." (12:109)
Ibn Zaid and others said that the reason behind this preference for
towns people, is that they are more knowledgeable and patient in
comparison with the Bedouin people.
Interpreters supported this opinion and regarded it as a fact that
has no controversy. Therefore, the Bedouin are referred to as the
hard-hearted people. Also, the hadith said: "He who belongs to the
Bedoums is most likely harsh and hard of heart."
Narrators said that it is disliked to imitate the Bedouin in his
harshness and hardness of heart except in times of trial and
affliction.
Qatadah said: "Hitherto, we have never heard that Allah had sent
down a prophet from among Bedouin." Moreover, it was reported
that Al-Hasan said: "Allah has never sent down a prophet from
among the Bedouin, women, or Jinns [Note: Al-Alusi, Ruh Alma'ani,
vol.13, p. 68] As for Allah's Words said by Yusuf, to his
father and brothers: "He brought you from the desert" (12:100)
The scholar Al-Shihab Al-Khafaji comments, in his Hashiyya, [Note:
Al-Shihab, Hashiyya. vol. 5, p.211] on Al-Baidawi's explanation
saying:
"Yusuf's family were not Bedouin, yet they used to graze their sheep
in the desert and that was whereof they came at that time."
Assuredly, Islam dawned to bring people out of the depths of
darkness, with all its kinds and levels, to light, with all its kinds and
levels. This includes bringing people out of the darkness of
Bedouinism and savageness into the light of civilization and
urbanism. The Qur'an states:
"The Bedouin Arabs are the worst in unbelief and hypocrisy, and
most fitted to be in ignorance of the command which Allah hath sent
down to His Messenger: but Allah is All-Knowing, All-Wise." (9:97)
It is quite right that the Qur'an had excluded a group of them by
saying:
- - - - -
"But some of the Bedouin Arabs believe in Allah and the Last Day,
and look on their payments as pious gifts bringing them nearer to
Allah and obtaining the prayers of the Messenger." (9:99)
But what is proved in the verse represents the general characteristic
disposition. This factual generalization was cemented by the
Prophet's (Peace be upon him) words: "He Who belongs to the
Bedouin is most likely harsh and hard of heart" [Note: Reported by
Abu Y'ala on the authority of Al-Bara'. Also by Ahmad on the
authority of Abu Hurairah].
As we know Islam is represented by both the Glorious Qur'an and
the Prophet's Sunnah and we can see in them a persistent
determination to transfer those people from the savageness of the
Bedouin into a systematized urban civilization. Islam aimed at
elevating them financially, scientifically, artistically, and socially as
well as spiritually and morally. This aim required Islam to educate
and purify them according to a wise and gradual instructive
discipline that was to be carried out by the Prophet (Peace be upon
him) himself.
Among the targets of the Immigration (Hijrah) to Medina, which
was prescribed upon the Arab tribes before the conquest of Mecca,
was giving a chance for the Bedouin to learn and absorb the new
Islamic culture which considers the congregational and their Prayers
as essential rites. Moreover, it encourages them to attend
instructive meetings, to embrace Islamic
discipline which covered all aspects of life: eating, drinking, wearing
clothes, walking, sitting down and all other major as well as minor
aspects of life.
If we make a comparison, we will see, on the one hand, the Bedouin
man who was not in the least embarrassed to pass urine in one
corner of the mosque regardless of the fact that the Prophet and his
Companions were sitting in it. Yet when people shouted at him, the
Prophet (Peace be upon him) stopped them and excused his
ignorance and Bedouinism ordering his Companions: "Wait until he
finishes his urinating then spill a bucket of water over the place, for
you have been sent to make things easy and not to make them
difficult." [Note: Reported by Al-Bukhari in the book of Ablution, Abu
- - - - -
Dawud (No. 380), Al-Tirmidhi (No.147), Al-Nasa'i (vol.1, pp.48,99).
All on the authority of Abu Hurairah]
On the other hand, we would see his fellow Muslim who was
instructed, refined and purified by Islam as he approached Rustum,
the leader of the Persian armies, and answered his inquiry about the
identity of Muslims saying: "We were sent by Allah to bring out
whom He wills from the worship of His slaves to His Worship alone,
from the straitened world to the vast one, and from the injustice of
religions to the justice of Islam "
No wonder that the Prophet (Peace be upon him) has cursed any
man who turns back to adopting the ways and disposition of
Bedouin after his immigration. In the hadith, narrated by Ibn
Mas'ud, the Prophet said:
"All the following people are cursed by Muhammad (Peace be upon
him) until the Day of Judgment, the man who lends money at
interest (Riba), the man who accepts to pay it back at interest, the
man who writes down this usurious agreement, the two witnesses of
it at those times, the tattooer and the tattooed for the of beauty,
the procrastinator of Zakah, whoever turns back to the Bedouin life
after his immigration." [Note: Reported by lbn Khuzaimah in his
Sahih (No.2250), Al-Hakim (vol. 1, pp.387, 388), Al-Baihaqi (vol.9,
p.19), and `Abd Al-Raziq in his Musanaf with difference in words
(No.15350). It is also reported by Ahmad (No.3881), Al-Nasa'i
(vol.8, p.147), and Ibn Hibban (No .3252) on the authority of Al-
Harith Al-A'war]
The procrastinator of Zakah is the one who does not pay Zakah in
its designated time. The apostate to Bedouin life, as Ibn Al-'Athir
said, is the one who returns to desert and live with the Bedoums
after his immigration. The man who returned to Bedouin life after
immigration without excuse was considered an apostate.
Moreover, Al-Nasa'i reported that:
"Salamah Ibn Al-Akwa' (May Allah be pleased with him) approached
Al-Hajaj who shouted at him, "You have turned on your heels! and
mentioned words that signify, "And you went back to live in the
desert." Salamah denied saying: "No, but Allah's Prophet (Peace be
upon him) allowed me to stay with the Bedouin in the desert."
- - - - -
[Note: Reported by Al-Nasa'i, vol. 8, pp. 151, 152]
Abu Hurairah reported in a hadith that:
"The great sins are disbelief in Allah, killing a fellow man without a
just cause, devouring usury, eating up the property of orphans
unjustly, turning one's back to the disbelievers in a battlefield at the
time of fighting, accusing chaste women, and to go back to the
Bedouin after one's immigration." [Note: AlHaitharni said: It is
reported by Al-Bazar, vol.1, p.103]
Sahl Ibn Abi Hathamah narrated after his father that he heard the
Prophet (Peace be upon ) saying:
"Avoid the great seven sins. When the Prophet saw that the people
kept silent, he went on: "Won't you ask me about them? They are:
to associate partners in worship with Allah and to turn band live in
the desert with Bedouin after the immigration etc." [Note: Al-
Haithami said: It is reported by Al-Tabarani in Al-Kabir, vol.1,
p.103]
Undoubtedly, Islam was a message of civilization. Its target was to
elevate the life of man and set him free from the bonds of
Bedouinism to the freedom of civilization. The reader will perceive
this fact when we tackle the issue of Civilized Structure that Islam
has brought along.
It is necessary to emphasize that the civilization that Islam wants to
build is unlike any other civilizations which focus on the materialistic
aspects of life as well as the bodily and sensuous side of man.
Moreover, these civilizations concentrated on the readily and
immediate pleasures of life, making worldly affairs their primary
concern and the destination of their knowledge, and left no room for
Allah or the Hereafter in their philosophy or in their cultural and
educational system.
Contrary to them, the Civilization of Islam has united man to Allah
and earth to heaven. It has dedicated life to preparation for
Hereafter. It has mingled spirit with matter, has struck a balance
between the mind and the heart, has wedded science to faith and
has cherished ethical sublimity as much as materialistic
development.
- - - - -
It is justifiable to describe it as a spiritual, materialistic civilization.
It is both idealistic and real, holy and human, ethical and
populational, and individualistic as well as general. Truly, it is the
civilization of balance and moderation which was the basis on which
a just and distinguished Nation. Almighty Allah described it saying:
"And so We have appointed you as a just and distinguished Nation."
(2:143)
- - - - -
|[The Sunnah and Civilized Fiqh]|
"It is He Who has sent amongst the Unlettered a Messenger from
among themselves, to rehearse to them His Signs, to purify them,
and to instruct them in the Book and the wisdom -although they
had been, before, in manifest error." (62:2)
This process of teaching the Qur'an and the Sunnah created what
we might call a civilized consciousness, or in other words, the
Islamic term Civilized Fiqh. [Note: Among those who spread this
term is our beloved poet `Umar Baha' Al-Deen Al-Amiri (May Allah
bestow mercy upon him) That is clear in his discourses and books.
However, he has not explained its characteristics and that is my
own task here]
By this Fiqh I mean the science that focuses on elevating man from
the abyss of superficial and primitive perception to the apex of
profound understanding of the universe in general, and life in
particular. It revives his stagnant, imitative, enslaved, whimsical,
superstitious, biased, pretentious, and presumptuous mind and
turns it into an active, free, independent, realistic, empirical,
tolerant, and modest one. As a result, it realizes the limits of what
he knows and he does not feel ashamed to say: I do not know or
does he feel embarrassed to admit his errors.
Imam Malik commented on this issue saying: Fiqh does not mean
that acquiring much knowledge, rather it is a gift bestowed by Allah
on whom He wills. He further explained: Knowledge is not acquired
through learning by heart, for it is a light that Allah implanted into
the hearts. [Note: See jami' Bayan Al-'ilm Wal Fadlih by Ibn `Abd
Al-Barr, pp.20, 25] Therefore, perception and illumination is much
more important than learning by heart.
1 Fiqh of Ayat and Sunnan
Fiqh of Knowledge
Fiqh of Life
Fiqh of the Targets of
Fiqh of Virtues of Shari’ah
Emphais on the Sublime Ends of Life
- - - - -
Following in Religious Matters and Innovation in Worldly Affairs
Constructive Positivism
Man Is Essence Rather than Appearance
Sincere Devotion and Adhering to the Islamic Shari’ah as
Prerequisites for the Acceptance of Deeds
Fiqh of Ayat and Sunnan
The first of these aspects is the Fiqh of Ayat and Sunnan, namely,
the knowledge of the Ayat (Signs) of Allah in the horizons and in
souls, and His Sunnah (Allah's Ordinance or Signs) in the universe
and the society.
It is certain that these signs which are scattered all over the
universe are neither perceived nor conceived except by people of
knowledge, science and understanding as Al mighty Allah said:
"Behold! In the creation of the heavens and the earth, and the
alternation of Night and Day, there are indeed Signs for men of
understanding." (3:190)
"It is He Who maketh the stars (as beacons) for you, that ye may
guide yourselves, with their help, through the dark spaces of land
and sea, We detail Our Signs for people who know. It is He Who
hath produced you from a single soul: then there is a resting place
and a repository: We detail Our Signs for people who understand."
(6:97-98)
The Fiqh of these Signs is always in a state of renewal, for Allah,
every now and then, unravels a mystery of the universe, thus He
said:
"And say, "Praise be to Allah, He will soon show you His Signs so
that ye shall know them." (27:93)
He also said:
"Soon will We show them Our Signs in the (furthest) regions (of the
earth), and in their own souls, until it becomes manifest to them
that this is the truth." (41:53)
A. The Fixity and Generality of the Sunnan of Allah
It is of essential importance to know that this world is not run
- - - - -
randomly or haphazardly. On the contrary, every thing that happens
in the universe is a determined fate. Every single movement is
govemed by a certain law which the Qur'an refers to as "Sunnah"
ordinance whether universal or social. These ordinances are fixed
and unchangeable. They applied in the older times and still apply
today and will continue to apply until the end of the time.
Furthermore, they deal with the believers as well as the
disbelievers. Allah says in the Qur'an: "But no change wilt thou find
in Allah's Way (of dealing): no turning off wilt thou fin in Allah's Way
(of dealing)" (35:43) When the Prophet's (Peace be upon him) son
(Ibrahim) died, he was broken-hearted and his eyes were full of
tears yet he never uttered a word that expressed the least
dissatisfaction with Allah's Will. Allah destined, on that day, that the
sun would eclipse. Yet, people said that this solar eclipse was due to
Ibrahim's death as they believed that it only eclipsed when a
celebrity died. Now if the Prophet was a false or the kind of person
who would take a passive attitude, he would have kept silent
concerning this claim which would have added a tinge of greatness
and sanctity to him and his family, yet he instantly ascended the
pulpit and addressed the people saying:
"O people! The sun and the moon are nothing more than two of
Allah's Signs in the universe. Consequently, they will eclipse neither
for someone's birth nor death." [Note: Agreed upon on the authority
of Al-Mughirah Ibn Su'bah and others. See Al-Lu `lu' Wa Al-Marjan
(No.527,530)]
B. Spread of Degeneration Destroys Nations
Among Allah's Ordinances is that the prevalence of degeneration
and the spread of evil, sinful and corrupt deeds, as well as disorder
in the nation, the time for its deterioration and destruction draws
near by the minute as Almighty Allah says:
"Mischief has appeared on land and sea because of (the meed) that
the hands of men have earned, that Allah may give them a taste of
some of their deeds: in order that they may turn back (from evil)."
(30:41)
It is Allah's Mercy that He does not punish people for all that they
have earned, for if He were to punish them, He would not leave a
- - - - -
moving creature on the surface of the earth, but He chooses to "let
them taste some of that they have done." His Purpose is neither to
revenge nor to rejoice at their misfortune but to teach them a
lesson and remind them to adopt the right course so that "they may
return". But if they did not see through His Mercy and choose not to
return to the right course leaving themselves to be swayed by evil
and ignorant people, then it would be only natural that they would
inevitably be ruined.
Therefore, when the Prophet (Peace be upon him) was asked:
"When will the Hour be established? He answered, `when the trust
is lost then expect the Hour.' Then the man asked, "How will it be
lost?" The Prophet answered: "The Hour is to be established when
evil, and undeserving people rule over the Muslim Nation." [Note:
Reported by Al-Bukhari in the book of Faith, on the authorithy of
Abu Hurairah]
Thus, the time of the Hour of the whole universe is the same for
every nation for its Hour is established when it falls into imbalance
and disorder and when its ignorant and wicked people hold the
spotlight whereas its scholars and good people are put into the
shade.
There are many hadiths clarifying the effects of sin and corruption
on the moral, social, economical, and political life in general.
It suffices to mention the hadith reported by Ibn `Umar saying,
"The Prophet (Peace be upon him) approached us and said:
"O, Muhajirin! (immigrants to Medina) there are five calamities, that
if you are tried with them, and I seek Allah's Refuge lest they should
befall you. These calamities are: When obscenity and sin spread
among people, Allah will punish them through plague and unknown
of diseases that never appeared in the time of their forefathers who
passed away. When they refuse to pay Zakah, they will be denied
water from the sky and they will have rain only for the sake of their
animals. When they break the Covenant of Allah and His Prophet,
Allah will give power to their enemies over them and let them take
some of their property and fortune. When their rulers do not adhere
to Allah's Book and attempt to preach and choose of His Laws, Allah
will make their rivalries great among themselves. [Note: Reported
- - - - -
by Ibn Majah in Al-Fitan (No.4019)]
There is ellipsis in the hedith . This ellipsis would have meant that
"if you are tried with them", no good is to be expected from you, or
you will suffer the following predicament or punishment.
This warning has come true, particularly when obscenity has been
spread and has also been happening in the West throughout history,
even propagated as in the case of the West in our time. For Allah let
loose upon them unknown diseases and illnesses. Among these
diseases is Aids, which has become the death threat to tens of
Millions of people, up to this moment they have found no cure for it.
Punishment Befalls All
Among Almighty Allah's Ordinances is that, if evil spreads and no
one attempts to stop it, Allah will send down His revenge on both,
evil doers for their transgression as well as the passive people who
did not try to stop evil due to their apathy and negligence of
Almighty Allah's Right. This point has been stressed in the Qur'an
when Allah says:
"And fear trial which afflicteth not in particular (only) those of you
who do wrong." (8:25)
In the hadith reported by Abu Bakr (May Allah be pleased with him)
he said that, the Prophet (Peace be upon him) said: "If people saw
evil and did not try to stop it, they would be soon overtaken by
Allah's punishment." [Note: Reported by Ahmad and Ashab Al-
Sunnah and AlTahawi on the authority of Abu Bakr. Sahih Al-Jami'
Al-Saghir (No.1974)]
In Another version the Prophet (Peace be upon him) said:"If people
saw an unjust man and did not try to stop his injustice, they would
be soon gripped by Allan's punishment." [Note: Reported by Abu
Dawud, Al-Tirmidhi, and Ibn hibban, the previous reference
(No.1973)]
In a hadith narrated by `Abdullah Ibn `Amr, the Prophet (Peace be
upon him) said: "When you see my nation afraid of calling the
unjust "unjust" in his face then be certain that they are living dead."
[Note: Reported by Ahmad and Al-Bazar]
Living dead could also mean that they are lost, thwarted and
- - - - -
deprived of Allah's Support.
Success Is for the Truth and Those who Uphold It
Among these ordinances is that, the truth and those who uphold it
ultimately and inevitably successful, regardless of how long the
people's trial has lasted. On the other hand, falsehood is bound to
vanish notwithstanding its temporary power and hegemony, for
Almighty Allah says:
"And say, Truth has (now) arrived, and falsehood perished: For
falsehood is (by its nature) bound to perish." (17:81)
Believers are severely tested and sometimes shaken so that they
will gain strength and purity and Allah will distinguish the bad from
the good. They will succeed if they strive in the Way of Allah and
practice patience and perseverance. Almighty Allah stresses this
meaning in the story of Moses after Pharaoh threatened him and his
followers as He says:
He said their male children will we slay; (only) their females will we
save alive; and we have over them (power) irresistible. Said Moses
to his people: "Pray for help from Allah, and wait in patience and
constancy. For the earth is Allah's, to give as a heritage to such of
His servants as He pleaseth; and the end is (best) for the
righteous." (7:127,128)
Hence, the Prophet's (Peace be upon him) glad tidings to his
Companions were "Victory is inevitable, for Allah will make this
religion prevail over all religions even though the unbelievers may
detest it".
One day, Khabab Ibn Al-Arat, one of the oppressed people in Mecca
who was severely abused and tortured, rushed to Allah's Prophet
(Peace be upon him) asking his help. He found him lying on a
garment in the shade of the Ka'bah. He asked him "O, Prophet of
Allah (Peace be upon him) please ask Allah's Victory for us and call
upon Him on our behalf. The Prophet (Peace be upon him) said:"Not
long age, a believer used to be dragged to the desert where he was
buried up to his neck in the sand. Then the disbelievers used to saw
his head into two halfs and combed his body with iron combes until
they split his flesh and bones. Yet, all this horrible torture did not
- - - - -
force him to turn renegade. By Allah, He will ultimately bestow His
Victory on us so much so that the traveler from San'aa on his way
to Hadramaut will fear no one except Allah and the wolf lest he
should devour his sheep, but you are impatient. " [Note: Reported
by Al-Bukhari]
E. The Nation (in Totality) Will Never Be in Manifest Error to the
Core
Among these ordinances is that the Muslim Nation will never be
completely immersed into error for there will always be people who
will stand up to any violation of Allah's Decrees, guided by the
Qur'an and the Sunnah. They will call upon people to cling to the
right, enjoin on them what is good, and forbid them from what is
evil as Almighty Allah says:
"And of those We have created are people who direct (others) with
truth; and dispense justice therewith." (7:181)
A great number of hadiths talked about the victorious group of
Muslims that will embrace the truth until the Hour is established as
follows:
"There will always be a group of my Nation who will cling steadfastly
to the truth, until the Hour is established." [Note: Reported by Al-
Tayalisi, Al-Darimi, and Al-Hakim on the authority of `Umar]
"There will still remain a group of my Nation who will establish
Allah's Ordinance. They will never be harmed by their opponents
until Allah's Ordinance prevails while they are victorious over
people." [Note: Agreed upon on the authority of Mu'awiyah]
"There will always remain a group of my Nation who will defend the
truth to their last breath and they will win victory until The Day of
Judgment". [Note: Reported by Ahmad and Muslim on the authority
of Jabir]
"There will still remain a group of my Nation who will strive and
endure hardships for the sake of truth and they will be victorious
over their enemies till the last of this group will be killed by Al-
Massiah Al Dajjal (Anti-Christ)." [Note: Reported by Ahmad, Abu
Dawud, and Al-Hakim on the authority of `Imran lbn Hussain]
The hadiths reported by Al-Mughirah, Thawban, Abu Hurairah,
- - - - -
Korah Ibn lyas, `Uqbah Ibn `Amr, and Abi Omamah concerning this
issue are all authentic. [Note: See: Sahih Al-Jami' AlSaghzir
(hadiths No.7287-8296)] One of these hadiths is:
"Allah will always send people who will consecrate their lives for
Islam and for His Obedience until the Day of Judgment". [Note:
Reported by Abmad and Ibn Majah on the authority of Abu `Utbbah
Al-Khaulani, the previous reference (No.7692)]
Fiqh of Knowledge
The Fiqh of Knowledge is one of the aspects of the Civilized Fiqh. It
means the Fiqh that is based on the knowledge of noble values, and
deep-rooted principles which Islam brought so as to stress the
importance of Knowledge, or in other words, of Learning, for it is
the popular Islamic term. In this concern Learning was often
mentioned in the Glorious Qur'an and the Sunnah. Its importance
was emphasized as the learned people were highly praised.
Moreover, these texts urged people to learn as much as they could
regardless of how long it took. The verses of the Glorious Qur'an
and the Prophet's (Peace be upon him) Hadiths raised learning,
education, instructors and discipline to a high Status.
Hence, a whole chapter is dedicated to Learning in all books of
Hadith which are classified according to chapters and subjects.
Moreover, the second chapter of Sahih Al Bukhari is devoted to
Learning whereas the first one is devoted to Faith (Iman). Al-
Bukhari gave precedence to Learning over the chapters on
purification, Prayer, Zakah and the rest of the pillars of Islam. All in
all, Learning comes first in importance before work. Both Imam Ibn
Majah and Al-Darimi supported this view in their Sunan. Some
Imams compiled a separated volume for Learning like Imam Al-
Hafiz Al-Faqih Abu `Umar Ibn `Abd Al-Barr in his book "Jami' Bayan
Al-'ilm wa Fadilah", "A Compilation of evidences on the Importance
and Virtue of Knowledge".
I have already mentioned the Fiqh of Knowledge in the light of
Prophetic Sunnah in my book "The Prophet and Knowledge" [Note:
Published many times by Al-Risalah Institution (Beirut) and Dar Al
Sahwah (Cairo)] which I had compiled so as to participate in the
Third International Conference on the Prophetic Biography and
- - - - -
Sunnah which held in Qatar at the ceremonial celebration of the
advent of the 15th century of Immigration (Hijrah).
It will be useful to summarize this Fiqh in light of what has just been
mentioned and new glimpses of Prophetic Sunnah.
A. Seeking Useful Knowledge:
The First prerequisite of the Fiqh of Knowledge is the urge to pursue
every useful branch of Knowledge whether related to religion or
worldly life in general. It was narrated in the hadith that the Prophet
(Peace be upon him) said: "The pursuit of knowledge is an enjoined
obligation upon every Muslim." [Note: Reported by lbn Majah,
Ibn`Abd Al-Barr, and others on the authority of Anas] By Muslim he
means every Muslim human being whether male or female. Hence,
the famous version of this hadith runs as follows: "Upon every
Muslim male and female." The word "female" was not mentioned in
the authentic hadith, but its meaning is included in this hadith by
consensus.
Scholars differed among themselves on the nature of the knowledge
that man is ordered to pursue, particularly, as the branches of
knowledge are innumerable, its fields are diverse and its scope is
vast, indeed, it is limitless.
Individual and Communal Duties in Seeking Knowledge:
Of seeking Knowledge, there are Individual and Communal Duties.
Individual Duty means that a Muslim is obliged to perform it
whether it is related to his religion or daily life. Consequently, since
it is of the utmost importance nowadays that a man should have a
minimum share of Knowledge, namely, to master reading and
writing of his native language, or what is called "the elimination of
illiteracy" ,then it is considered a religious Individual Duty. Ignoring
this Duty is a sin on which he will be punished in the Hereafter and
in this present life he is to undergo some penalty minor to the Legal
Punishment (Hadd).
Moreover, the nation in which illiteracy prevails, nowadays, can not
possibly compete with other nations in the race towards learning
and urbanization. It will be doomed to backwardness, ruin and
defeat by its own sons who will not be able to cope with the strong
- - - - -
educated sons of other nations. Hence the necessity of eliminating
illiteracy arises as an Individual Duty upon every Muslim male and
female.
The first to attempt the elimination of illiteracy in his society, was
the Prophet (peace be upon him) in the end year of Hijrah
(Immigration) to Medina, notwithstanding scarce potentialities, he
took the advantage of the presence of the educated Quraishi
prisoners of Badr Battle and offered every one of them the chance
to ransom himself by teaching ten Muslims how to write. It was as if
he entrusted each one of them with the education of a ten-student
class. They were expected to learn how to read, write and calculate.
The Prophet (Peace be upon him) explained illiteracy in the hadith
as the ignorance of how to write and calculate saying: "We are an
illiterate nation in which people do not know how to write nor
calculate."
The basic mundane necessities for a Muslim differ according to place
and time. For instance, nowadays it is considered a necessity that a
pupil, in the primary governmental schools, should learn the
fundamentals of computer which has become a basic priority in life.
First and foremost, the Muslim should know the basics of his
religion; in other words, he
should, as it were, know the principles of his creed so as to set right
the fundamentals of his
worship, stand firm and straight in his conduct, and keep the limits
ordained by Allah both in what He ordered or forbade, in his Halal
(lawful) and Haram (unlawful) and in his public or personal life.
For instance, if he is a merchant, he must know sufficiently the
basic laws of trade in terms of profit, Zakah, sale on credit,
exchange, and all laws that pertain to this issue. `Umar (May Allah
be pleased with him) said concerning this matter: "No one should
step into our market except he who knows the Fiqh of Transaction"
or what we, today, might call "Fiqh of Trade."
By the same token, if he is a doctor, he is obliged to know what is
Halal (lawful) and Haram (unlawful) for a Muslim doctor. This is
known as "Medical Fiqh."
All in all, each and every Muslim must, as much as he can, have
- - - - -
sufficient knowledge about faith, worship, the lawful and the
unlawful.
As for the Communal Duty concerning knowledge, it represents the
needs of the society in particular and the Nation in general of
sciences and the different fields of knowledge necessary for its
survival and development in religion and in life. Consequently it
should have a sufficient number of highly-qualified experts and
specialists in all areas of knowledge.
This means that the sch!ars of the Nation should at tempt juristic
reasoning (ijtihad) in religion and achieve creativity in secular
sciences.
B. Rejection of Blind Imitation:
Another prerequisite of Fiqh of Knowledge is the rejection of blind
imitation of others to the extent that a man thinks in the same way
that his father, forefathers, leaders and influential people used to
think.
The Qur'an reproached the blind imitators of their fathers and
leaders saying:
"We found our fathers following a certain religion, and we will
certainly follow in their footsteps" (43:23)
"And when it said to them: Follow what Allah has revealed. They
say: Nay! we shall follow the ways of our fathers. What! even
though their fathers were void of wisdom and guidance." (2:170)
Those blind imitators will say on the Day of Judgment. "Our Lord!
We obeyed our chiefs and our great ones, and they misled us as to
the (right) path. Our Lord! Give them double chastisement and
curse them with a very great curse!" (33:67,68) The Sunnah also
emphasized this meaning. For instance, in the hadith narrated by
Al-Tirmizi, the Prophet (Peace be upon him) said: "Do not adopt the
attitude of those who follow blindly in the footsteps of others who
say, "we will do good only if people do, and do injustice only if they
do! But discipline yourselves, if people do good, do the same, but if
they do injustice, shun it." [Note: Reported by Al-Tirmidhi in the
books of Birr and Silah on the authority of Huzaifah (No.2008)]
The yes-man is the one who follows blindly in the footsteps of every
- - - - -
Tom, Dick, and Harry and has no personal opinion or independent
character. He is satisfied with blindly imitating others even though
he is not convinced with their views and even though his conscience
is not at ease. Shawqi, the laureate poet, was the mouthpiece of
one of those puppets saying: At heart, I love Al-Hussein,
Notwithstanding, I speak against him, while my heart is for him,
If affliction swept the country, And there was no way out but to
follow blindly in the footsteps of others, then you might as well do
so.
C. The Pursuit of a Matter Which One Has Knowledge of:
Another prerequisite of the Fiqh of Knowledge is that one should
pursue a matter which he has knowledge of. He should not pretend
to know what he is ignorant of, for the Almighty Allah ordered in the
Qur'an:
"And pursue not that of which thou hast no knowledge; for surely
the hearing, the sight, the heart, all of those shall be questioned
of." (17:36)
He should not be embarrassed to answer: "I do not know". For even
the favored angels, when they were asked by Allah about the
Names, of which they have no knowledge, they said:
"Glory to Thee: of knowledge we have none, save what Thou Hast
taught us." (2:32)
When the Prophet (Peace be upon him) was asked about the time
the Hour is to be established in the famous hadith of Gabriel, he
answered:
"The questioned has no better knowledge than the questioner"
[Note: Reported by Muslim]
The Almighty Allah addressed him saying: "Men ask thee concerning
the Hour: say, "The knowledge thereof is with Allah (alone)."
(33:63)
When the Prophet was asked about the `spirit', his knowledge of it
was to refer to Allah's Knowledge. Concerning this matter Allah
says:
"They ask thee concerning the spirit say: "The spirit is of the
- - - - -
Command of my Lord, and of knowledge it is only a little that is
communicated to you, (O men!)" (17:85)
Quite often, the Prophet (Peace be upon him) would not answer a
question until he asked Gabriel the Trustee of Revelation (Peace be
upon both of them). Other times, he world simply say that he did
not know. For instance, the Prophet (Peace be upon him) said:
"I do not know who was Tubba' and whether he was damned or
not? I also do
not know who Dhul-Qarnain was and whether he was a prophet or
not? Finally, I
do not know if executing legal punishments (Huduu) would be
considered an expiation of its people or not." [Note: Reported by Al-
Hakim, Ibn `Abd Al-Barr, and lbn `Aasakir. Sahih Al-Ja'zi' Al-Saghir
(No.5524)]
Reference to Specialists and Experts in Every Branch of Knowledge:
Another prerequisite of the Fiqh of Knowledge is referring to the
people and experts in every field of knowledge, whether science,
art, or in any work one does.
This is Allah's Order in the Qur'an when says:
"If ye realize this not, ask of those who possess the message"
(16:43)
"If they had only referred it to the Messenger and to those charged
with authority among them, the proper investigators would have
known it from them (direct)."(4:83)
"And none (O man!) can inform you like Him Who is All-Aware."
(35:14)
In the hadith reported by Jabir on the authority of Abi Dawud and
Al-Darqutni that:
"A Companion was injured in his head when he was hit by a stone,
then he discharged a wit dream, therefore, he asked his
Companions: "Do you believe that, in my case, I have Allah's
Permission to perform Dry Ablution (Tayammum)?" They readily
answered: "We do not think that Allah's Permission to (Tayamrnum)
applies in your case as you are capable of using water . Soon after
- - - - -
he performed the Body-Washing (Ghusl) he died. When they came
back to where the Prophet (Peace be upon him) was, he was
informed of what had happened. The Prophet (Peace be upon him)
instantly exclaimed: "They have killed him. May Allah punish them
for it! Should they have asked if they do not know. For the remedy
for the ignorant is to ask about what he does not know. It would
have sufficed to him to perform Dry Ablution (Tayammum) or to put
a bandage on his wound and then wipe over it and wash the rest for
his body." [Note: Reported by Abu Dawud in the book of Purification
(No.336)]
Imam Al-Knatabi said that the wisdom of this hadith is that the
Prophet reproached them for issuing Fatwa (legal opinions) without
knowledge, called upon Allah against them and considered them as
sinful for causing his death.
Argument With Opponents:
One of the aspects of the Fiqh of Knowledge or Civilized Fiqh is
allowing different opinions, accepting dialogue with opponents, and
even calling upon them to hold conversation and exchange opinions
whether those opponents were in the fields of politics, thought, or
religion.
The wisdom that lies behind this is that difference is one of the
ordinances of the universe in which Allah created all things. For
instance, Allah says: "Of various colors" (35:27)
If Allah had pleased, He would have created all people alike, yet
Allah has bestowed on man the potential intellect and will, hence,
people have diverse beliefs, thoughts, and tendencies.
Since this difference among people is a necessity, it follows that
each human being owes his fellow-man the right of mutual
argument and the right of listening to him as long as this argument
is exchanged in an appropriate manner. This condition was
emphasized when Allah says: "And argue with them in ways that
are best"
It is noticeable that this verse states the outline of the fundamentals
of calling mankind to the Way of Allah and holding argument with
them, for Allah says: "Invite (all) to the Way of thy Lord with
- - - - -
wisdom and beautiful preaching; and argue with them in ways that
are best." (16:125)
It stipulates that this preaching should be "beautiful" and that
argument should be "in ways that are best". For preaching is usually
given to one who agrees with the speaker, whereas, argument is
usually resorted to with one who differs with the speaker. It suffices
that the speaker should use a "beautiful preaching" in his talk with
someone who agrees with him. Whereas he must be more than
patient and more than tolerant with someone who differs with him.
Moreover, he must pick and choose the best ways to appeal to his
mind and heart. So, it is highly recommended, if there are two
available ways of argument, to adopt the best and more eloquent
one as commanded by above mentioned verse.
The Glorious Qur'an provides us with many examples of arguments
with opponents, in different times and places to quote and judge
our own arguments in the light of them. Among these arguments is
that of the prophet Noah with his people, `as detailed in many
Surahs of the Glorious Qur'an, particularly in that of Hud in which
the Glorious Qur'an states:
"They said: "O Noah! thou hast disputed with us, and (much) hast
thou prolonged the dispute with us: now bring upon us what thou
threatenest us with, if thou speakest the truth!?" He said: "Truly,
Allah will bring it on you if He wills, and then, ye will not be able to
frustrate it! Of no profit will be my counsel to you, much as I desire
to give you (good) counsel, if it be that Allah willeth to leave you
astray: He is your Lord! and to Him will ye return!" (11:32, 34)
There are other instances of these arguments such as that of
Ibrahim with his people as stated in Surat Al-An' am (The Cattle)
verses number: 75-83 and with his father, Surat Maryam (Mary)
verses number: 41-48. There is also Shu'aib's argument with his
people (Madyan people) as narrated in many Szirahs, particularly in
Surat Hud where Allah says:
"And to the Madyan people (We sent) Shu'aib, one of their own
brethren: he
said: "O my people! worship Allah: you have no other god but
Him..." (11:84-93)
- - - - -
In addition to this, there is Moses and Pharaoh's argument,
particularly in Surat Al-Shu'ara' (The Poets) verses number 16-31.
One of the extraordinary arguments in the Qur'an, was the one held
between Almighty Allah and His angels in Surat Al-Baqara (The
Cow) verses number 30-33 concerning issues such as the creations
of Adam, his vicegerency in the earth, telling His angels about it,
their immediate disapproval of granting vicegerency to such a
double-natured creature, and Allah's practical Answer which refuted
their claims.
Yet the most extraordinary argument in the Glorious Qur'an is that
which occurred between Allah and the Cursed Iblis in Surat Al-'A raf
(The Heights), Al-Hijr, and Sadd.
I will mention the argument that occurred in Surat Sadd, where
Almighty Allah says: "Behold, thy Lord said to the angels. I am
about to create man from clay." (71:85) Among the marvels of the
Qur'an which, those who reflect upon it would detect, is the wise
Directions of Allah to His Prophet in his arguments with the
disbelievers. This wise guidance is represented in dictating concise
and eloquent words to His Prophet so as to refute their claims. The
words used in the argument with his opponents were extremely
gentle, well, polite and patient. The verses of Surat Saba' (Sheba)
are significant here when Allah addressed His Prophet (Peace be
upon him) saying:
"Say' "Who gives you sustenance, from the heavens and the earth?"
Say: It is Allah; and certain it is that either we or ye are on right
guidance or in manifest error!" (34:24)
It is quite impressive that the Prophet (Peace be upon him) did not
accuse them of manifest error, notwithstanding his firm belief that
he is the one who is on right guidance and that they are immersed
in manifest error. The art of polite and well-mannered dialouge
required this appropriate way of speech. Then Allah says: "You shall
not be questioned as to our sins, nor shall we be questioned as to
what ye do" (34:25)
By analogy, he could have said' "We shall not be questioned as to
your sins" yet he, giving the example of polite dialouge choose not
to stigmatize them with sin, whereas, he attributed it to himself and
- - - - -
his Companions when Allah says: "You shall not be questioned as to
our sins".
This represents the apex of politeness and forbearance with
opponents.
If Allah's Book is ripe with such dialouge between the prophets and
their people, as well as between Almighty Allah and a number of His
creations, both those who obey and disobey Him. So, it is not
surprise that the Sunnah of the Prophet allows the expression of
different opinions. It even goes so far as holding conversation with
opponents.
After Almighty Allah had narrated the narratives of His prophets to
His Prophet Muhammad and said: "Those were the (prophets) who
received Allah's Guidance. Follow the guidance they received"
(6:90)
The Prophet (Peace be upon him) seems to have encompassed the
excelling qualities of all the prophets as the closest person to the
Prophet, the Mother of Believers (Umm Al Mu'menin) `Aishah (may
Allah be pleased with her) said: "The Prophet followed the Qur'an to
the letter in his conduct. " [Note: Reported by Muslim in the Book of
"Travelers Prayer", No.746]
F. Doing Justice to Opponents
Doing justice to opponents is one of the values of knowledge in our
civilized Fiqh. The meaning of "doing justice" is to give those who
disagree with our opinion, a fair chance to express themselves and
defend their viewpoint as long as it is the outcome of deep thinking
and perseverance, and it represents a worth while viewpoint
regardless of its stance against our viewpoint. Although others 's
viewpoints might disagree with ours or with the majority, or might,
seem incongruous with the familiar or inherited, or call for
demolishing the old and celebrating the new, we must not suppress
the expression of opposing viewpoints.
It is true that Islam disciplined us with its doctrine, values and laws,
yet it gave us free reins for juristic reasoning in matters that are not
dealt with either in the Quran or Sunna; namely, the "forgiveness
zone, or in matters that are based on collective rules and general
- - - - -
principles and finally in matters that are dealt with according to
partial rules whether based on scientific or textual conjecture or
both. Thus, there is considerable freedom for juristic reasoning and
different concepts and interpretations. Moreover, new effects
impose change of attitude, hence, different interpretation.
No one should claim infallibility or perfection. Each one of us can be
right or wrong in his views except for the infallible Prophet (Peace
be upon him). Any Mujtahid who practices juristic reasoning is liable
to be right or wrong. A Mujtahid can not say about his juristic
reasoning more than Imam Al-Shafi'i said:
"My `viewpoint is right that is liable to mistake, whereas, the
viewpoint of others is wrong yet it can be right"
The encouragement of juristic reasoning, exerting one's utmost in
pursuit of the truth, as well as rewarding the wrong mujtahid are
among the unique privileges of Islam. For instance, the famous
hadith says:
"the ruler will be rewarded twice, if he was right in his juristic
reasoning, where as he will be rewarded once, if he was wrong in
his juristic reasoning."
A group of the interpreters of Hadith believe in the improbability of
rewarding a wrong Mujtahid and commented that he is excused
rather than rewarded. This is a flagrant misinterpretation of the
hadith for it states quite clearly that he is rewarded once whereas
the correct Mujtahid is to be re warded twice. This reward is not
granted for the mistaken person, but rather for the juristic
reasoning and the exertion of the utmost effort in this process.
Since Allah is never unjust even by the weight of an atom for bodily
effort, He is also never unjust even by the weight of an atom to
mental effort.
Doing justice to opponents, also means that one should uphold this
viewpoint if proved authentic without feeling ashamed or
embarrassed. The Companions and the first Muslim generation
believed that the truth must be followed and that no one has perfect
knowledge. The Prophet (Peace be upon him) was never irritated or
embarrassed to change his mind after he was convinced to his
- - - - -
Companions' opinion.
Imam Muslim reported in his Sahih that: "The Prophet (Peace be
upon him) once sent Abu Hurairah to give the glad tidings of
Paradise to whomever he meets -who firmly bears witness that
there is no god but Allah faithfully out of his heart. In order to make
them be certain that he was sent by the Prophet, he gave Abu
Hurairah his slippers. Yet. when `Umar met him he objected to
what he was doing and beat him hardly that Abu Hurairah fell down.
Abu Hurairah went back to the Prophet (Peace be upon him) and
complained of what `Umar had done. `Umar went to the Prophet
(Peace be upon him) and said:
"O Prophet of Allah! You are dearer to me than my own father and
mother. Have you sent Abu Hurairah, giving him your slippers as a
proof, to give the glad tidings of Paradise to whomever he meets who
firmly bears witness that there is no god but Allah faithfully out
of his heart?! The Prophet (Peace be upon him) replied: "Yes, I have
done". `Umar argued: "O Messenger of Allah! Urge him not to do
so, for I fear that people may abandon worship depending solely on
this -their witnessing that there is no god but Allah. -Therefore let
them endeavor hard so as to win Paradise." Thereupon, Allah's
Prophet (Peace be upon him) said: "You are right, let them
endeavor hard." [Note: Reported by Muslim in the Book of Iman,
No.52]
Thus, the Prophet (Peace be upon him) abrogated his first decision
on realizing the wisdom of `Umar's opinion that people might
depend solely on their witnessing that there is no god but Allah and
neglect exerting effort to win Paradise. Therefore, he acted upon
`Umar's advice saying: "let them endeavor hard."
Thus, the Prophet (Peace be upon him) set the example of
appreciating the counter opinion as soon as it is proved applicable
and useful.
In Jami' Ibn `Abdel-Barr, there is a useful chapter on (Doing Justice
in Learning), in which he mentioned valuable information concerning
the values of knowledge in our civilization. I shalt quote apart of
what he said to catch the benefit thereof.
Abu `Umar said: "one of the blessings and ethics of learning is
- - - - -
doing justice to it, and whoever doesn't adhere to thisprerequisite,
neither understand nor try so."
Some scholars further insist:"The only knowledge we have, is our
admission that we have no knowledge.
The poet, Mahmud Al-Waraq said:The most perfect man is one who
perceives his shortcoming, And repress his lust and covetousness.
`Abdullah Ibn Mus'ab reported that `Umar Ibn Al Khattab said: "Do
not exceed in dowry to more than 40 Oka of gold even the woman
is the daughter of Dhul-' Usbbah i.e., Yazid Ibn Al Husain Al-Harithi
-and if one exceeds that limit, I would put the increase in Bait Al-
Mal (Treasury of the State). Simultaneously, a long snub-nosed
woman stood arguing: "O `Umar you have no right to do so".
`Umar questioned: `How?' She answered: "Because Almighty Allah
says: "Even if ye had given the latter a whole treasure for dower,
take not the least bit of it back." (4:20) Instantly, `Umar said: "O
people, `Umar is wrong and the woman is right."
Muhammad ibn Ka'b Al-Qarzi reported that:
"A man questioned `Ali Ibn Abi Talib about an issue. Yet no sooner
had Ali expressed his viewpoint, then the man exclaimed: "O
Commander of Believers! This is not right but so and so!" `Ali (May
Allah be pleased with him) commented: "You are right and I made a
mistake, then he recited: "Over all endowed with knowledge is the
One, the All-Knowing!" (12:76)
Sufyan Ibn `Uyainah reported that Ibn Abu Hussain narrated that:
Ibn `Abbas argued with Zaid concerning the time that a
menstruating woman should leave Mecca, while performing Hajj.
Zaid said: Circumambulation around the Ka'bah (Tawaf) must be
the last thing she does before she returns home. Ibn`Abbas urged
Zaid to ask his women -Umm Sulaiman and her female friends.
Zaid went to ask them, then came back smiling and said: "You was
right."
Ibn `Abd Al-Barr reported that:`Imam Malik Ibn Anas said:
When Abu Ja' far Al-Mansur was performing Hajj, he called for me.
We made conversation and I answered his questions. Then he said:
"I intend to make copies of your books namely, AlMuwatta', and
- - - - -
send a copy to every Muslim Country. I will further order them to
stick themselves to their precepts and discard other books of
modern knowledge for I believe that the source of this knowledge is
the reports and knowledge of the people of Medina. I said: "O
Commander of the Believers! Do not do so, for the people heard
different sayings, hadiths, and reports from the Companions of the
Prophet (Peace be upon him) and others, acted upon them and
adapted their lives to them. It will be too difficult to change these
deep-rooted precepts, so let them carry on with their lives and
respect their choices". He said: "By Allah, if he had agreed to what I
suggested, I would have ordered it."
Ibn`Abd Al-Barr commented: It is a highly justice for those who are
perceptive.
Al-Hussain Ibn Abi Sa'id mentioned in his book "Al Mu'rib `An Al-
Maghrib) that `Abdullah Ibn Sa'id Ibn Muhammd Al-Hadar reported
that his father said:
"I heard Sahnun say that he heard `Abdel-Rahman Ibn Al-Qasim
say to Malik: "I know no one knows the rules of sales better than
the people of Egypt." Malik wondered "Through whom they have
been instructed the knowledge of sales!". He replied: "Through
you". Malik said: "What a wonder, I have no profound knowledge of
sales, so how do they took their knowledge from me?"
He also said :"I have reported from Al-Shua 'bi his saying that: `I
have not seen anyone like me for when ever I wish to see someone
who has more knowledge than me, I, simultaneously, behold some
one." Another scholar, moreover, have said: "We have a knowledge
of certain things, yet we are ignorant of others. We should not spoil
the goodness of our knowledge by pretending to know what we are
ignorant of."
Hammad Ibn Zaid said:
"Ayub was questioned about a certain matter but he said: `Actually,
I have no knowledge thereof." When they requested him to give his
opinion, he replied: "I am not qualified enough to give an opinion in
such a matter."
`Abdel Rahman Ibn Mahdi reported that:
- - - - -
"I disputed with the judge `Ubaidullah Ibn Al-Hussain, who was a
judge at that time, concerning a Prophetic hadith, yet he insisted on
his viewpoint. I went, therefore, to him and found that he had
visitors who were set in rows. As soon as he saw me, he said you
are right and I was wrong about the hadith." [Note: He is
`Ubaidullah Ibn Al-Husain Al-'Anbari who renounced a statement
given by him and said: "It is better for me to be a tail among the
people of truth than being a leader among the people of falsehood!"
See his biography in "Tahdhib Al-Kamal", No.3627, vol.19. p.2823]
Al-Khalil lbn Ahmad said: "There are four days which are worthwhile
for me. The first day is the day in which I meet someone who is
more knowledgeable than me, so I consider it the day of my profit,
for I will learn from him. The secand day is the day in which I meet
some one whom I am more knowledgeable than him, so I consider
it the day of my reward, for I will teach him. The third day is the
day in which I meet someone who is equal to me in knowledge, I
discuss with him concerning some matters of knowledge, so I
consider this day the day of my lessons i.e., acquiring new lessons.
The fourth day is the day in which I meet someone who is less
knowledgeable than me yet he thinks that he knows better, so I will
consider this day a holiday and I will not trouble myself with talking
to him." [Note: Jami' Baiyan Al-ilm wafadlih by lbn Abd Al-Barr
vol.1, p. 131, Matba't Munir]
Fiqh of Life
Among the aspects of the Civilized Fiqh is "The Fiqh of Life", in other
words, the knowledge of the value of life. `Knowledge' here refers
to the firm deep-rooted knowledge which leads one to certainty.
Some people think that religion does not care about this life
because they believe that there is no real life but that of the
Hereafter as Allah, the Almighty, said: "But verily the Home of the
Hereafter, that is life indeed, if they but knew." (29:64)
Among the characteristics of the believers, the pious, and the
benevolent is that, as the Qur'an describes: "And (in their hearts)
have the assurance of the Hereafter." (27:3, 2:4, 31:4)
The Prophet (Peace be upon him) emphasized the worthlessness of
life compared to the Hereafter when he said: "The value of life to
- - - - -
the Hereafter is nothing more than as if one of you plunges his
finger into the sea and then gets it out, so let him realize what he
has gained back". [Note: Reported by Muslim after Al-Mustawrad
lbn Shadad in the Book of "Paradise and Its Characteristics",
No.2858]
This is quite true yet it does not mean that we should renounce or
discard life.
On the contrary, Islam regards life as a blessing which man should
be thankful for, a trust that he should look after, a message that he
should fulfill and an opportunity that he should take advantage of.
Islam is incongruous with the pessimistic religions and philosophies
that regard this world as
wicked to the core, therefore, one should shorten its lapse. They
consider life as a calamity that we are afflicted with or is incurred
upon us by our fathers and mothers. Abu Al-'Ala', a famous old
poet, recited pessimistic lines of poetry saying:
My father brought me to this miserable life and I will not, Be the
cause of anyone else's misery!
On the contrary, life is a blessing as Allah celebrates it when He
says:
"And Allah has made for you mates of your own nature, and made
for you, out of them, sons and daughters and grandchildren, and
provided for you sustenance of the best." (16:72)
Hence, Allah's Prophet (Peace be upon him) has made it a Sunnah
to celebrate the birth of a child by slaughtering an animal on behalf
of him which termed as (Aqiqah) to show joy, thankfulness, and
bounty to the family, neighbors, and the poor. [Note: See "Tuhfat
AlMawdud Fi Ahiam Al-Mawlud" by Ibn Al-Qaym, chapter on "Rules
of Celebrating Al-Aqiqah"]
Islam -both in the Qur'an and Sunnah -denounced what the Arabs
of Jahiliyyah used to do of killing their own children out of their
poverty or expected calamities of the future. Thus, Allah says:
"Verily the killing of them is a great sin" (17:31) Also He says: "And
when the female (infant), buried alive, is questioned; for what crime
she was killed." (81:8-9)
- - - - -
Man's life, ever since he is born, must be respected and protected
even from the father who was the cause of his existence yet, he is
not his creator, for Allah is the one who created both. The Prophet
(Peace be upon him) stressed that man's life is respected even
before he is born. For instance, he refused to punish an adulteress
who came to him to ask him to purge her of her sin by stoning her,
yet as a result of her pregnancy, the Prophet refused to punish her
while she is still pregnant to maintain the life of the child who is a
living entity and he is not to be blamed for his mother's or father's
sin. [Note: See the story of Al-Gharnidiyah in the Sahih]
The Qur'an states that killing a human being is tantamount to killing
the whole humanity. Similarly, saving the life of a human being is
tantamount to saving the whole humanity. Allah states this idea
when He says:
"That if any one slew a person unless it be for murder or for
spreading mischief in the land -it would be as if he slew the whole
people: and if any one saved a life, It would be as if he saved the
life of the whole people." (5:32)
Man is forbidden from taking his own life for it is Allah's Gift and
Trust to him. He is forbidden from abusing it for it does not belong
to him but belongs to the One Who gave it. Thus, committing
suicide is a great sin in Islam. Almighty Allah states this idea when
he says: "Nor kill (or destroy) yourselves, for verily Allah hath been
to you Ever-Merciful!" (4:29)
Many authentic hadiths strongly warned against and forbade a man
from taking his own life.
Jundub Ibn `Abdullah reported in a hadith that is traceable in
ascending order of
traditionaries to the Prophet that "There was amongst those before
youa man whohad a
wound. He was in (such) anguish that he took a knife and made
with it a cut in his hand, and the blood did not cease to flow till he
died. Allah the Almighty said: My servant has himself forestalled Me,
I have forbidden him paradise." [Note: Agreed upon, Al-Lu `Lu' wal
Marjan, 73]
The hadith of Thabit Ibn Al-Dahak says: "Whoever commits suicide
- - - - -
with the help of a certain object, is going to be tortured with it in
the Hereafter." [Note: Agreed upon, the previous refrence, No.70]
Also, the hadith of Abu Hurairah stated that: "Whoever throws
himself off a mountain and died, will go to Hell and will be thrown
into it for eternity. Whoever drinks a poison and killed himself, will
go to Hell holding this poison in his hand and will drink it over and
over again for eternity, and whoever killed himself with a weapon,
will go to Hell holding this weapon in his hand and will keep on
striking at his belly for eternity." [Note: Agreed upon, the previous
reference, No.69]
All in all, we seek refuge in Allah from all this.
The transience of life is a fact but the more important fact is that it
is, as it were a plantation for the eternal life. For the believer is like
a farmer who plants here to harvest in the Hereafter, he works here
so as to enjoy the outcome of his effort there. Definitely, no good is
expected from bad deeds, and each soul shall be recompensed in
the Hereafter for what it has earned, for Allah says: "This Our
Record speaks about you with truth: for We were wont to put in
record all that ye did." (45:29)
Life is both too short and too valuable. It is the only chance that
man is allowed to accomplish eternal happiness, for he does only
live once and it is quite foolish to throw away this singular available
chance. In fact, if one has intelligence and wisdom enough, he
should take an advantage of every single moment on life to secure
his future life.
Hence, the stress on invaluable time in the Glorious Qur'an and
Sunnah as Allah says:
"And it is He Who made the night and day to follow each other: for
such as desire to be mindful." (25:62)
Allah, the High Exalted says: "And the night and the day hath He
(also) made subject to you." (14:33)
As one of the favors and blessings Allah has bestowed on us and we
should be thankful for.
Many Hadiths urge one to take advantage of his time, and to remind
every believer of his responsibility for how it is spent before Allah.
- - - - -
For instance, the hadith states:
"There are two blessings which many people lose: (They are) health
and free time for doing good". [Note: Reported by Al-Bukhari lbn
`Abbas]
"Allah will not accept the excuse of any person whose death is
delayed till he is sixty years of age". [Note: Reported by Al-Bukhari
on the authouity Abu Hurairab, Al-Muntaqa, No.1093]
"Take advantage of five things before the time comes for other five
things: your youth before you get old, your health before you
become ill, your riches before you become poor, your leisure time
before you become busy, and finally your life before you die."
[Note: Reported by Al-Hakim, approved by Al-Mundhiri, Al-Muntaqa,
No. 2089. Al-Dhahabi agrees with him, vol.4, p. 306]
"No man shall witness the Day of Judgment without being asked
about four: His life and how he spent his time, his youth and how he
took advantage of it, his knowledge and how he disposed of, and his
money, from where he had earned and for what he had spent it."
[Note: Reported by Al-Tabarani and Al-Bazar, Majma' Al-Dhawa `d,
vol. 10; p.346]
The Prophet (Peace be upon him) considered long life a blessings
from Almighty Allah providing that it would devoted for good deeds.
For instance, Abi Bakrah reported that a man said:
"O Allah's Prophet! Tell , who are the best people." He answered:
"Those who have a long life and good accounts." [Note: Reported by
Al-Tinnidhi and said it is a Good Sound hadith, No. 2331. It is also
reported by Al-Hakim and AlDhahabi agrees with him,vol.1, p.359]
Abu Hurairah said: "There were two men of Bali -a neighborhood of
Quda'h -who embraced Islam at the hands of Allah's Prophet and
then one of them was martyred and the other lived for one more
year. Talha Ibn `Ubaid Allah (one of those given the glad tidings of
entering Paradise) saw in his dream that the man who lived for one
more year entered Paradise before the martyr and he was surprised
to see this. When Talha woke up, he told the Prophet (Peace be
upon him) about his dream. The Prophet said "Why should you be
surprised, didn't he fast for one more Ramadan, prayed more than
- - - - -
6.000 Rak'ahs in this year. [Note: Reported by Ahmad on a good
authority, (Al-Muntaqa (2096), Al -Haisami (10-204), Ibn Majah
(3925), and lbn Hibban in his Sahih on the authority of Talhah.
Sheikh Shakir also corrected its authority (1403) and it is also found
in Al-Zuhd by Ibn Al-Mubark. (2,118) and Al-Baihaqi (625)]
The lunar year is 354 days x 17 Rak'ahs = 6018 Rak'ahs.
The Prophet stated that prolonged life is one of Allah's immediate
Rewards for some of his believing servants for certain good and
pious deeds which are highly rewarded by Allah such as preserving
the ties of kinship and being good to one's parents.
In Sahih Muslim and Al-Bukhari, there is a hadith reported by Anas
that the Prophet said: "Whoever pleases to be granted more wealth
and his lease of life prolonged, then he should keep relations with
his kith and kin." [Note: Argeed upon, Al-Lu `Iu' Wa Al-Marjan
(1657)]
Also it was narrated in other books that: "He who likes that Allah
prolongs his life and extend his provision, must be good to his
parents and keep the ties of kinship". [Note: Al-Mundhiri said, it is
reported by Ahmad, Al-Muntaqa (1478), and the same said by Al-
Baihaqi (8,136)]
Notwithstanding the fact that this prolongation of life was in
quantity or quality or it was supenficial or deep, Allah holds life in
high esteem.
Therefore, the Prophet (Peace be upon him) in many Hadiths,
forbade Muslims to wish death, for life is not a burden that one
should get rid of.
Abu Hurairah reported that the Prophet said: "None of you should
wish or supplicate Allah for death. Also, if a Muslim dies his record
of good and bad deeds is closed, and a true believer will add good
deeds through prolonged life." [Note: Reported by Muslim on the
authority of Abu Hurairah in the Book of Dhikr, Du'a' and Tawbah
(2683)]
In addition, Anas reported that: "None of you should wish death
because of a calamity befalling him; but if he has to wish for death,
he should say: "O Allah! Keep me alive as long as life is better for
- - - - -
me and let me die if death is better for me". [Note: Agreed upon on
the authoirty of Anas, Al-Lu`Lu' Wal Marjan(1717)]
Among the privileges of Islam is that it urges people to work in life,
advance in construction and enjoy its blessings.
Islam saw that the construction of life does not contradict with
doing good deeds and preparing oneself for the Hereafter. In fact
Islam encourages one to seek happiness in both: life and the
Hereafter, as Allah says: "Our Lord! Give us good in this world and
good in the Hereafter, and save us from the torment of the Fire."
(2:201)
Anas reported that the Prophet (Peace be upon him) often used this
invocation of Allah [Note: Reported by Ahmad, Muslim and Al-
Bukhari and by Abu Dawud on the authority of Anas, Sahih Al-Jami'
Al-Saghir (4802)] and used to repeat it in the Tawaf circumambulation
-between the Black Stone and the Yamani
Comer.
Almighty Allah says: "O Children of Adam! Wear your beautiful
apparel at every time and place of Prayer: eat and drink: But waste
not by excess, for Allah loveth not the wasters. Say, "Who hath
forbidden the beautiful (Gifts) of Allah, which He hath produced for
His servants, and the things, clean and pure, (which He hath
provided) for sustenance? Say: They are in the life of this world, for
those who believe, (and) purely for them on the Day of
Resurrection." (7:31-32)
In other words, Allah's ornament and the good things which He has
provided were, originally, created for the believers in this life yet
others, by necessity, share them with the believers. For Allah
created life with all the good things to be used to strengthen the
believers and as an available tool in their hands to achieve their
godly goals. His Wisdom necessitated that others share these
blessings and ornaments with them so that life goes on as well as
humankind. Yet, in the Hereafter, these good things will be
exclusive to the believers as a reward from Allah.
A. The Best of Deeds:
Islam sets an important basis for Allah's Estimation and Evaluation
- - - - -
of man's deeds in life and His Reward for them in the Hereafter. For
the more deep-rooted, endlessly useful and remarkably effective
these deeds were, the more rewards he added to his scales
notwithstanding his prolonged lengthy time in life.
Naturally, Allah's Prophet mentioned some of the deeds that prolong
man's life and add more good deeds to his scales even after he is
buried. For instance, the Prophet (Peace be upon him) says:
"Whoever constructs, without causing oppression or aggression, or
plants, without causing oppression or aggression, will be rewarded
as long as the creatures of Allah, The Ever-Merciful, blessed and
High Exalted be He, benefit from what he did." [Note: Reported by
Ahmad on the authority of Mu'adh lbn Anas, Al-Majma' (3-134)]
Although this "benefit" might last until the Hour is established, man
will still be rewarded for it. Jabir Ibn `Abdullah related that: "The
Prophet (Peace be upon him) walked into the garden of Umm M'ibad
and asked "Tell me Umm M'ibad! Who planted these palm trees?
Was he a Muslim or a disbeliever?" She answered "He was a
Muslim." He said: "A Muslim does not plant or sow anything from
which a person, an animal, or a bird eats but it is considered as
Sadaqah for him until the Day of Judgment". [Note: Reported by
Muslim in the book of Al-Musaqah (1, 1552)]
In another hadith: "If a man plants or sows anything from which a
bird, a human being, or an animal eats, he will be rewarded for it as
long as it bears fruit. [Note: Reported by Ahmad on the authority of
Abi Ayyub, Al-Majma',(4-67)]
In the Sahih of Al-Bukhari and Muslim it reads: "Whoever a Muslim
plants or sows any thing from which a bird, a human being, or an
animal eats, it will be considered a Sadaqah for him." [Note:
Reported by Ahmad, Muslim, Al-Bukhari and Al-Tirmidhi on the
authority of Anas, Sahih Al-Jami` Al-Saghir (5757)]
Abu Al-Darda' narrated that: "One day a man passed by him while
he was planting in Damascus and said to him: "How do you plant
although you are a Companion of the Prophet (Peace be upon him)?
He said to him: "Do not pass hastily judgments for I heard the
Prophet (Peace be upon him) said: "Whoever plants anything, will
be granted a Sadaqah for every time a human being or any of
- - - - -
Allah's creatures eats from it." [Note: Al-Haisami said, it is reported
by Ahmad and Al-Tabarani in Al-Kabir (4, 67-68)]
Obviously, the man thought that "Planting" is incongruous with
asceticism and that it denotes tenacious hope in life, which is totally
unbecoming of one of the Companions. Yet Abu AlDarda' taught him
Islam's viewpoint according to what he heard from the Prophet
(Peace be upon him). Moreover, Allah's Prophet said: "There are
seven deeds of which man will continue to be rewarded for even
after his death and burial. These are: Teachingpeople, digging a
new way for the river to flow, digging a well, planting a tree,
building a mosque, bequeathing Allah's Book to someone, and
begetting a child who will beg Allah's Forgiveness for him after his
death." [Note: Reported by Al-Bazar, Abu Nu'aim and Al-Baihaqi
and also by Sinwaih on the authority of Anas, Sahih Al-Jami' Al-
Saghir (3602)]
B. Fiqh of Reality
The Fiqh of Reality complements the Fiqh of Life. In other words,
our approach having a full grasp of reality must be an accurate and
correct one. We should conceive reality the way it is, not the way it
should be regardless the fact that it is on our side or not. Many
people fall preys to self-deception and delude others in their
conception of reality.
- - - - -
What I mean by reality is everything around us that has positive,
negative, international, regional, local or personal impact on both
our lives and the lives of our enemies.
It is basically vital to have full grasp of this reality so as to tone our
relationships with others according to it, set an outline for the way
we are going to deal with it, are we to accept or reject it altogether?
Are we to show loyalty or complete animosity? Or are we to accept
some of it and reject the rest? And what is the reason for adopting
any of these attitudes?
It is quite impressive that the Prophet (Peace be upon him) ordered
his oppressed Companions in Mecca to migrate to Ethiopia and no
other country as it was ruled at that time by a just king whom the
Prophet hoped to be just to his oppressed Companions.
Obviously, the Prophet (Peace be upon him) had enough
information concerning the facility of immigration from Mecca to
Ethiopia. Moreover, he knew all that needs to be known about the
sovereignty there and the sovereign's character. In consequence of
his knowledge of reality, he issued that wise command.
Muslims laid emphasis on the role of the Fiqh of Reality. For
instance even though Muslims were oppressed minority in Mecca
they were well-informed about the international conflict between the
two great powers, Persia and Rome. In fact, Muslims showed great
sorrow when the Christian Byzantines of Rome were defeated by the
Magus Persians who believed in two gods, the god of goodness and
light, and the god of evil and darkness. Needless to say the
disbelievers who worshiped idols rejoiced at the victory of Persians
as they were closer to them than the Romans who were the people
of earlier Scripture whereas, the Christians were closer to the
Muslims for they, at first, were the followers of a Divine religion.
In consequence both parties were in dispute concerning who is to be
victorious.
The Glorious Qur'an descended so as to determine this in clear and
concise at the beginning of Surah Al-Rum saying: "Alif. Lam. Mim.
The Romans have been defeated, in a land close by: but they,
(even) after (this) defeat of theirs, will soon be victorious. Within a
few years." (30:1-4)
- - - - -
Also, the Prophet (Peace be upon him) was careful to survey and
know the potentialities of his striking force in comparison with that
of their enemies who besieged them awaiting for a disaster to befall
them. Therefore, after the Prophet (Peace be upon him) immigrated
to Medina, he ordered his Companions to "Count the numbers of
Muslims." Consequently they did and the Muslims were 1500 man.
Thus the Prophet (Peace be upon him) used calculation and
statistics for the first time in history. In another narration the
Prophet (Peace be upon him) said, "Write down a list" This denotes
a written statistics that will be registered and kept. This is
considered an advanced attempt in the history of human
development.
The history of the Prophet (Peace be upon him) taught Muslims
many lessons. For instance, after deep meditation and scrutiny, we
will realize that the Prophet's judgments that seem similar are really
different in consequence of the different reality of each situation.
Among these situations is the Prophet's firm and hard attitude with
the Jews of Banu Quraizah in contrast with his merciful and
forgiving attitude with the disbelievers of Mecca on the conquest of
Mecca. The reason behind this is the great disparity between the
disposition of Jews and Arabs, the different circumstances of their
respective crimes and finally the difference in the time of each
incident.
Hence, the jurists are in consensus that the Fatwa, the legal ruling,
is vulnerable to change according to the change of time, place,
circumstance and convention. Accordingly, the successful and wise
Mufti can unite what should be with what already exist, thus he lives
in reality yet his eyes are cast beyond the horizon to what should
be.
It is important to keep in mind that we must be careful lest we
should be ensnared by: overestimation or underestimation in our
pursuit of the knowledge of reality.
Needless to say, some people are fond of overestimation and
exaggeration. They look through a microscope which makes very
small things appear much larger than they already are, or through a
telescope that makes distant things appear much nearer. This
- - - - -
tendency of theirs is directed towards themselves as much as to
their enemies. For you often hear some of them boast about their
abilities and potentialities in such enthusiasm that you almost
believe them and ruin yourself with conceit. While others, magnify
the potentialities and power of your enemy to the extent that they
almost convince you and you become stricken with despair.
Both conceit, which make one unable to see his enemy's real power,
and despair, which makes one unable to see his own potentialities,
are deadly.
Other people, minimize large things and underestimate the
importance of things. Consequently, man loses touch with reality
and goes astray in the darkness of the unreal Therefore, he does
not make suitable preparations and arrangements that are in
proportion with the gravity of the incident. [Note: See my book
(Islamic Arab Culture Between Originality and Contemporaniety, Al-
Saqafah Al-Arabiah Al-Islamiyah Bayn Al-Asalah Wa Al-Mu`asarah),
chapter of (Knowing Reality Is Prerequiste for Knowmg Modern
Age)]
Fiqh of the Targets of Shari`ah
The Fiqh of the Targets of Shari'ah is one of the cornerstones of
Civilized Fiqh on the one hand, the Traditional Fiqh deals with the
details and forms of subsidiary Islamic Laws. On the other hand,
Civilized Fiqh deals with their goals, meanings and interpretations
that is to say, the laws and the ultimate targets for which Allah
ordained the laws, obligations, the lawful, the unlawful and the
punishment. Undoubtedly, Allah did not ordain anything at random,
in jest or in vain as those who possess minds say:
"Our Lord not for naught hast Thou created (all) this! Glory to
Thee." (3:191)
Among the most magnificent Names of Allah is Al-Hakim, The Ever-
Wise which means that there is wisdom in everything He has
created or ordered regardless of our knowledge or ignorance of it.
He is Ever-Wise in every thing that He ordained and destined.
- - - - -
The Qur'an goes so far so as to state the purpose and message of
the worship rites, when Allah says that: "Prayer refrains from
shameful and evil deeds" (29:45) Zakah is meant to: "Purify and
sanctify them." (9:103)
Fasting: "That ye may learn self-restrain." (2:183)
And Pilgrimage: "That they may witness the benefits (provided) for
them, and celebrate the Name of Allah." (22:28)
The Sunnah emphasized the importance of the purpose and
message of these rites. If these goats are not achieved, these rites
will turn into superficial and empty rites and the Muslim who
performs worship rites without adhering to their purpose and
message, will be denied the reward of his worship. Many Hadiths
stress this meaning; Abu Hurairah narrated the Prophet (Peace be
upon him) said: "Whoever does not give up false statements (i.e.,
telling lies), and evil deeds, and speaking bad words to others, Allah
is not in need of his (Fasting) leaving his food and drink." [Note:
Reported by Al-Bukhari on the authority of Abu Hurairah in the Book
of Fasting (Sawm)]
"Perhaps, a man who fasts in this world may come out with nothing
more than hunger from his Fasting whereas, perhaps a man who
gets up for Tahajjud Prayer in this world may come out with nothing
more than staying up all night from his Tahajjud." [Note: Reported
by lbn Majah on the authority of Abu Hurairah, Sahih Al-Jami' Al-
Saghir (3488)]
Since worship rites have moral and social purposes and messages
besides their spiritual aims, then it is only natural that all the
Islamic Laws have their respective messages particularly the ones
that deal with family, community and state affairs.
Some of these targets are stated quite clearly in the Qur'an and
Sunnah preceded by the familiar conjunctions. One of these targets
is the induction of subsidiary laws. Moreover, there are subsidiary
as well as general collective targets for some of these laws. For
instance justice is a general target, in fact, it is the target of all
Divine messages as the Qur'an states: "We sent aforetime Our
messengers with Clear Signs and sent down with them the Book
and Balance (of right and wrong), that men may stand forth
- - - - -
injustice." (57:25)
Sufficiency and security are general targets. Allah bestowed on
Quraish and ordered them to worship Him as a sign of their
thankfulness when He says: "So let them worship the Lord of this
House, Who provides them with food against hunger, and with
security." (106:3-4)
The division of the spoils of war that Allah bestowed on Muslims,
among people is a general target. Therefore the Qur'an explained
the reason for the distribution of the spoils by the Prophet among
the weak, orphans, needy and the wayfarers by saying: "In order
that it may not (merely) make a circuit between the wealthy among
you." (59:7)
Jurists maintained that the targets of Shari `ah are general and
diverse.
These targets are spiritual or, in other words, religious. The first
target of Shari `ah is the survival of religion whether in creed or
worship because religion is the essence and spirit of life.
Moreover, they are moral targets, which are stated in the verse that
order Muslim to perform major worship, and in the hadith of the
Prophet: "I was sent to perfect the noblest of virtues." [Note:
Reported by lbn Sa'd and Al-Bukhari in Al-Adab Al-Mufard, and also
by Al-Hakim and AlBaihaqi after Abu Hurairah in Al-Shu'ab as
mentioned in Sahih Al-Jami AI-Saghir]
For virtue is inseparable from religion.
They are human targets as it preserves the sanctity of man's blood,
money, honor, mind, dignity, and freedom. They are economical
targets for it places money among the necessary needs that must
be protected in every possible way.
Finally, they are future targets for it does not only takes care of
man in the present but also in the future time as it places
reproductive health among its essential interacts.
A. The Companions` Adherence to the Targets of Shari`ah:
Whoever ponders the Fiqh of the Companions, will soon realize that
they preceded the nation in grasping the precepts of the Fiqh of the
- - - - -
Targets of Shari`ah. They bore it in mind in their Fatwas -juristic
judgments -jurisdiction and teaching.
For instance, `Umar refrained from distributing the spoils of a rural
area of Iraq caring about the succeeding generations of the Muslim
Nation arguing: "If it is not for my concern for the future
generations of Muslims, I would have distributed the spoils of every
village I conquer among those who participated in its conquest as
the Prophet did in Khaibar." [Note: Reported by Al-Bukhari in the
Book or Al-Maghazi Al-Mudhana`h and AI-Khums]
Similarly, `Uthman has allowed catching the astray camels, in
contrary to the custom of the Prophet's (Peace be upon him) time
due to change in people's mores and circumstances that imposed
new attitude. Moreover, he ordered the Second Adhan of the Friday
Prayer outside the Mosque so as to call Muslims to the Prayer time
as the boundaries of Medina extended and the need necessitated
this procedure.
`Ali, as another example, gave a guarantee to pay the debts of the
manufacturers.
The Successors, in the same course, said that pricing of goods is
allowed when necessity arises although the Prophet (Peace be upon
him) abstained from it in his time saying, "Allah is the One Who
determines the price and He is the Restrainer (Al-Qabid) and the
Outspreader (Al-Basit)." [Note: Reported by Abu Dawud on the
authority of Anas in the Book of Al Buyu` (3451) and also reported
by Ahmad. Al-Tirmidhi, lbn Majah, lbn Kibban and Al-Baihaqi, Sahih
Al-Jami Al-Saghir.]
A group of jurists agreed that it is allowed. Sheikh of Islam Ibn
Taymiyah in his book Al-Hisbah and Ibn Al-Qaiyim in his book (Al-
Tunuq Al-Hukmiy'ah) said that its being allowed is most probable.
The research scholars of the Four Schools all agreed on this glorious
golden rule namely, the
Fatwa (Legal Ruling) changes in respect of time, place,
circumstances, and custom. They
feared that a group of scholars may cling to certain statements said
at a certain time under certain circumstances, notwithstanding the
- - - - -
fact that they could no longer meet the targets of Shari'ah due to
the change of time, place and people. I have proven the
authenticity of this rule guided by proofs from the Qur'an, Sunnah
and the history of the Companions in my book "The Factors of
Collectiveness and flexibility in Islamic Shari`ah".
For instance, Ibn Al-Qajyim, the research scholar, wrote at the
beginning of his useful chapter about (Change of Fatwa) in his book
(I'lam Al-Mawaqi'n) and stressed the fact that the Shari'ah in its
basis for judgment, concerns people and life. For the Shari`ah is
just, merciful, useful and wise. Every judgment that deviates from
justice to oppression, from mercy to ruthlessness, from usefulness
to corruption, and from wisdom to folly, notwithstanding the
different interpretations of it, is definitely not Shari `ah-oriented.
[Note: See I`lam AlMuwaq'in, vol.3, p.14, Al-Sa'dah]
One the great afflictions that appeared on the Islamic area is a
group of people who do not have any idea concerning the Fiqh of
Targets. They offer a golden opportunity for the secularists and
prowesterners to attack Islam. Moreover, they stigmatize the
straight Islamic thought and the constructive Islamic activity, they
are captivated by the words and form. I called them "The New
Group of Zahiriyyah", although they are not well-learned or cultured
as the old group of Zahiriyyah were in fact, they did not take
anything from Ibn Hazm, the most erudite of Al-Zahiriyyah, but his
occasional inflexibility and rudeness.
They read some of the masterpieces of the two Imams: Ibn
Taymiyyah and Ibn Al-Qayim, but unfortunately, they misinterpret
them and failed to understood their message. Moreover they neither
followed in the footsteps of the two Sheikhs, nor those who followed
them. Instead, they indulged in imitating some of the contemporary
thinkers and followed their to the letter. As a result, we heard about
some people who call for abandoning the Zakah on (banknotes) and
claim that the prohibition of usury does not apply on banknotes!
They seemed to have overlooked the fact that banknotes are the
coins of our time, the basis of transitions and exchange, and core of
property. Other people called for abolishing the Zakah of
merchandise imposed on traders, claiming that there are no
authentic hadith concerning its being obligatory. They seemed to
- - - - -
have, voluntarily or involuntarily forgotten that the evidences of its
being obligatory in both the Qur'an and Sunnah. Moreover, there
are the targets of Shari`ah, the narrations of the Companions which
majority of jurists upheld as consensus. [Note: See my refutation of
this statement with legal proofs in my book (The Primary Recourse
is to the Qur'an and Sunnah) (Al-Marji'yah Al-`uliyah Lil Qur'an Wa
Al-Sunnah), chapter of (Understanding Specific Texts in the Light of
General Texts)
In addition to this, some people make a great commotion about
dropping the paying of equivalent value as a Zakatul Fitr just
although `Umar Ibn `Abdel-'Aziz, Abu Hanifah and his followers and
a group of the late scholars of the Nation have have upheld it.
[Note: See the proofs of this opinion in our book (Fiqh Al-zakah)
vol.2, p. 952, 956, published by Maktabat Wahbah, and my book
(Kaifa Nat'amal Ma' AI-Sunnah) (How to Behave Towards the
Sunnah ) p. 135, 137] Yet this equivalent value payment of
Zakatul-Fitr, the best way to pay Zakatul-Fitr in the big cities such
as Cairo.
Therefore, we can, safely presume that many of this group of
people are sincere servants of Allah yet they, simply, do not have
adequate knowledge concerning the Fiqh of Targets. Being sincere is
not enough to survive and support the religion of the Nation.
The Kharijites were also sincere servants of Allah, as Imam Ahmad
narrated in many authentic Hadiths which praise them. For instance
"Their perfection of worship rites in Prayer (Tahajiud) and recitation
of Qur'an is incomparable with anyone else. Yet their vulnerability
lies in their mentality and superficial understanding of Fiqh. The
Prophet (Peace be upon him) described them as the people who:
"Do not go beyond sounds, syllables. and vowels in their
understanding of Quran."
Consequently, they did not grasp the deep meaning of the Qur'an
and were not able to reveal its mysteries, thus they were described
as a group that: "Killing the people of Islam, and leaving those who
worship idols unbothered." [Note: Agreed upon on the authority of
Abu Sa'id Al-Khudri Al-Lu `Lu Marjan (639)]
B. Protection of Interests:
- - - - -
The Shari'ah seeks to protect and maximize the interests on the one
hand and to prevent and minimize corruption on the other hand. It
also allows good and useful things, forbids evil and harmful things,
eases the effort of Allah's slaves and lessen the difficulty that they
might encounter. Allah says: "And has imposed no difficulty on you
in religion." (22:78) "Allah intends every facility for you; He does
not want to put you to difficulties." (2:185) Also, the Prophet
states: "No harm is inflicted or reciprocated in Islam." [Note:
Reported by lbn Majah and it is a Sound hadith]
The Companions, the most well-learned in Shari'ah, exerted their
utmost effort to meet its targets and message.
Therefore, they often acted according to what is best and what
comes within the interest of Muslims.
Firstly, Abu Bakr had the interest of Muslims in mind, when he
ordered togather the scrolls, on which the Qur'an was written, so as
to compile them into one book. This was a thing that the Prophet
himself (Peace be upon him) did not do, yet Abu Bakr thought it
over, then decided to act upon `Umar's advice because it aimed at
doing what was in the best interest of Islam.
Secondly, he also had the best interest of Muslims in mind when he
chose `Umar as his successor in the Caliphate after his death,
notwithstanding the fact that the Prophet himself did not nominate
a successor.
Thirdly, when `Umar took over the Caliphate, he had the best
interest of Muslims in mind when he enacted the system of Khiraj
(taxes paid on the newly conquered lands), registered the numbers
of the armed forces and the needy people in accounts and books of
the treasury, built cities, establish prisons, used various ways of
punishing evil doers through Ta'zir (punishments lesser than Hadd)
e.g. spilling mixed-with-water milk, and confiscated the money of
the governors who trade while in post.
Fourthly, `Uthman too had the best interest of Muslims in mind
when he compiled the Qur'an
into one Book, spread copies of it everywhere and burnt
unauthorized copies. moreover, he
- - - - -
gave an order to allow the divorced woman to inheriting deceased
husband if he divorced her on his deathbed to deprive her of
inheritance.
Fifthly, `Ali had the best interest of Muslims in mind when he gave
an order to Abu Al-'Aswad AI-Du'ali to write down the basics of
Arabic grammar, and issued a decree that manufacturers must
guarantee to repay the amounts of lost money which people have
given them in order to invest, if they did not prove that they were
not, in any way, responsible for this loss. Later, `Uthman
commented: "This decree will make people stand stead fast." [Note:
See "Tanqih AlFusoul" and its explanation by Al-Qarafi, p.198, 199,
and "Masader Al-Tashri Fima La Nassa Fihi"," Sources of Lgislation
in Matters About Which There Are No texts Available" by Knallaf
p.85, 88]
Sixthly, Mu' adh Ibn Jabal had this interest in mind when he took
Yemeni textiles instead of the Zakah on plants and fruit saying: "I
will take Khamis and Labis -local textiles-instead of the actual
plants and fruit for this will ease things for you and will be more
useful to the poor in Medina." [Note: See our book "Fiqh Al-Zakah",
vol.2, p.810. published by Maktabat Wahbah, No.16]
Abu Hanifah agreed to `Uthman's opinion. Ibn Taymiyah, the Sheik
of Islam, and AI-Bukhari recommend these actions on condition that
they are in the best interest of Muslims.
Seventhly, Mu'awiyah had this interest in mind when he took half of
a Sa' (approximately 1.50 Kilogram) of wheat instead of one Sa'
(approximately 3 Kilograms) of dates as Zakatul-Fitr. The
Companions at that time, agreed to what he did except Abu Sa'id
AI-Khudri (May Allah be pleased with both) [Note: "Fiqh Al-Zakah",
vol.2, p.932 and pages following it]
This interest was always there. It made those who followed the
Rightly Guided Caliphs establish mail service, use Arabic in the
accounts of the treasury, establish the mint and attend to the rest
of the state affairs without objection from the scholars of the Muslim
Nation.
Also it made Imam Abu Hanifah adopt the opinion that the Mufti,
ignorant doctors, and bankrupt building contractors must all be
- - - - -
announced as legally incompetent, not with standing the fact that
his School (May Allah be pleased with him) does not approve of
announcing the legal incompetence of the sane adults even if they
were dissolute, out of respect to them as human beings.
He announced the legal incompetence of them lest they should
harm people. [Note: See "AlIkhtiyar", vol. 4, p.92]
In addition, the Maliki School of thought and others issued a Fatwa
allowing the imposition of taxes for those who could afford it, in
case that there was insufficient money in the treasury (Bait AI-Mal)
and there was the necessity of collecting money so as to keep the
possession of certain properties. AI-Ghazali in "Al-Mustasfii" and Al-
Shatibi in " All'tisam" and others supported his opinion. [Note: Fiqh
Al-Zakah, vol.2, p.986, 987]
Also, the majority of scholars allowed the killing of a Muslim, if the
disbelievers took him as a
shield and there was no other choice but to fight there. [Note: See,
Al-Ghazali, Al-Mustasfa, vol. I, p.294, 295, also, "Al-ikhtiyar Lita'lil
Al-Mukhtar", vol.4, p. 119, published by Halab, and "Matalib `uli Al-
Nuha", vol.2, p. 518, 519]
The Scholars of Hanafi, Shafi'i, a group of Maliki and Hanbali Juristic
Schools allowed the performance of a Cesarean operation to save
the life of the fetus if the mother had died and if the trustworthy
physicians were of the opinion that he is alive notwithstanding the
lawful inviolability of the dead. A group of scholars are of the
opinion that it is obligatory because it means saving the life of
someone by cutting a part of the body of a dead person. The author
of "Al-Muhadhab" of the Shafi'i School likened this to eating dead
meat at the time of famine. [Note: See "Al-Muhadhab" and its
explanation (Al-Majmu'), vol.5, p.301, 302, and also "Hashiyyat Al-
Sawi", vol.1, p.205] For if it was a matter of choice then the interest
of a living person is far more important than respecting the dead.
Similarly, the interest of saving the life of a fetus is a first priority
and violating the sanctity of his dead mother is of a secondary
importance. Thus, the physicians' choice adhered to the rule of
choosing the less harmful and more beneficial measure.
Fiqh of Virtues of Shari'ah
- - - - -
There is another kind of Fiqh that is classified under the desired
Civilized Fiqh which Imam AlRaghib Al-Asfahani called in his superb
book "The Means to the Virtus of the Shari `ah", (AlZari`ah Ila
Makirm Al-Shari'ah). [Note: Revised and edited by Abu Al-Yazid Al'
Agmi and published by Dar Al-Wafa', Egypt.] This book deals with
Civilized Fiqh. In it, he illustrated the difference between the rules
of Shari `ah in which scholars are interested. "Virtue" means values
and morals.
In his preface, he stated that absolute virtue means all or most of
the adjectives that can be attributed to Allah, Exalted is He, such
as: Wisdom, generosity, knowledge, patience, forgiveness, justice,
mercy... etc., bearing in mind, that when these adjectives are
attributed to Allah, they transcend their worldly meaning and soar
to the apex of perfection. He said that if man was able to be
virtuous then he would be worthy of Allah's description of him as His
"Successor" when he says:
"I will create a vicegerent on earth" (2:30)
"And make you inheritors in the earth; that so He may see how ye
act." (7:129)
And
"It is He Who hath made you the inheritors of the earth: He has
raised you in ranks, some above others: that He may try you in the
gifts He has given." (6:165)
Al-Raghib pointed out that the vicegerency in the earth that Allah,
the Lord of Power and
Majesty, has bestowed on man, assumes a higher position than
slavery to Allah. As the Prayer
will not be accepted without purification of the body, similarly the
vicegerency of man on the
earth is not attainable without the purification of the soul. [Note:
Introduction of "Alzari`ah", p. 58-59]
However, I do not agree with Al-Raghib's (May Allah be pleased with
him) opinion that the vicegerency of Allahis a higher position than
slavery to Allah. Both vicegerency and slavery are of the same
position, for the believer is the vicegerent of Allah and, at the same
- - - - -
time, His slave. For instance, Allah says to David: "O David! We did
indeed make thee a vicegerent on earth: so judge thou between
men in truth (and justice)." (38:26)
And to His Prophet, "And remember Our servant David, the man of
strength ! (in repentance) to Allah." (38:17)
Thus David (Peace be upon him) is both Allah's vicegerent and slave
Allah says: "To David We bestowed Solomon (for son), how
excellent is the servant! Ever did he return (to Us in repentance)"
(38:30)
Allah calls him "Servant" notwithstanding his unique kind of
dominion. Allah has described the master of His creatures and the
last of the prophets as His slave saying:
"Praise be to Allah, Who has sent to His servant the Book." (18:1)
"Glory to (Allah), Who did take His servant for a journey by night,"
(17:1)
and,
"So did (Allah) convey the Revelation to His servant (conveyed)
what He (meant) to convey!" (53:10)
I also disagree with Al-Raghib's opinion that virtue perse is
voluntary and additional. Virtue is not absolute but rather than the
unlawful (Haraiti), being dutiful and being good and obedient to
one's parents are obligatory virtues whereas, avoiding the doubtful
and prohibited, being overdutiful and preferring others above
oneself are voluntary and additional virtues.
A. Why Was the Human Being Preferred Above Allah's Creatures?
Among the most interesting things that Imam Al-Raghib wrote
about the Fiqh of Virtues or Civilized Fiqh, was his theory of Allah's
Preference of man above all animals and the reasons behind this I
will quote him:
"Although man, as a human being, is already the best of creatures
yet his superiority depends on cherishing and developing what made
him a human being in the first place namely, true and illuminating
knowledge. This preference depends on his adherence and
steadfastness to knowledge. Therefore, the saying goes that men
- - - - -
are the product of what they can do best, namely, they are the
outcome of what they know of the fields of knowledge and what
they do of good deeds. They used to say; well done, if someone
gained knowledge and did good deeds.
Al-Raghib continued:
"There are three sides of man. One that resembles plants, in that he
needs nourishment and can produce offspring. The second
resembles animals, in that he feels and moves. The third, resembles
a picture hung on the wall when seen in silhouette. He added:
"The ability to speak and express himself: is his unique privilege for
a human being without a tongue is like a neglected animal or dumb
picture! For the human being is similar to an angel in mastering
knowledge, pronunciation and understanding whereas, he is similar
to an animal in his need for food and sex. On the one hand, if man
consecrated his energy and life to developing his mental and
spiritual abilities through knowledge and doing good, he would be
raised to the ranks of angels and be called an angel and a scholar,
as Allah said: "No mortal is he! This is none other than a noble
angel!" (12:31)
On the other hand, if man concentrated all his time and energy on
saturating his lust, eroticism, and gluttony, he will be lowered to the
ranks of the beasts and become as malicious as a bull, as
gluttonous as a swine, as weak as a dog, as spiteful as a camel, as
haughty as a tiger, as a sly as a fox or a mixture of all these and
turn into a rebellious Satan. Allah stresses this meaning when He
says:
"Those of whom some He transformed into apes and swine, those
who worshiped Evil (Tagut) " (5:60)
Many people look like human beings on the surface, yet on unveiling
them, we will find out that in reality, they are no more than
animals. Allah described the people who have no understanding as:
"They are only like cattle; nay, they are farther astray from the
way." (25:44)
"For the worst of beasts in Allah's sight are the deaf and the dumb,
those who understand not." (8:22)
- - - - -
Thus, Allah emphasized the fact that those who disbelieved and did
not take advantage of the power Allah bestowed on them are the
most vile of beasts. He also says:
"The parable of those who reject faith is as if one were to shout like
a goat-herd, to things that listen to nothing but calls and cries:
deaf, dumb, and blind. They are void of wisdom." (2:171)
Here, Allah likens the wise man of the disbelievers to the one who
calls out to the sheep. Thus, the disbelievers are lowered to the
ranks of animals because they are incapable of understanding
anything that one tells them." [Note: "A `-Zari`ah Ila Makan'm Al-
Shari `ah ", "Means to the Virtues of Shari `ah , revised and edited
by Abu Al-Yazid Al-`Agmi, p.86, 87]
Emphasis On the Sublime Ends of Life
The emphasis on the sublime ends of life is one of the basic aspects
of Civilized Fiqh, which the Prophet's Sunnah stressed. Life does not
mean food, drink, play and diversion. In fact, life is too short, too
transient and at the same time too precious. It lasts for few days, or
rather few breaths. It is the plantation for the eternal life. It paves
our way towards immortality. For what man plants here, is
harvested there and what he does today, Allah will recompense him
for tomorrow. Whatever we do today, Allah will charge us for it
tomorrow, as Allah says: "On that Day will men proceed in groups
sorted out, to be shown the deeds that they (had done). Then shall
anyone who has done an atom's weight of good, see it! And anyone
who has done an atom's weight of evil, see it." (99:6-8)
Therefore, man must know the ends of his life and the secrets of his
existence. It is unbecoming of man, whom Allah has subjected to
him whatever is in the heavens and the earth and has be stowed
upon him his blessings, to think of nothing but saturating his
gluttonous stomach as the cattle that Allah subjected to him do This
is a characteristic of the disbeliever as Allah said:
"While those who reject Allah will enjoy (this world) and eat as
cattle eat; and the Fire will be their abode." (47:12)
Also, the Prophetic hadith says:
"A believer eats in one intestine (is satisfied with a little amount of
- - - - -
food), and a Kafir (disbeliever) or (a hypocrite) eats in seven
intestines, i.e., eats too much" [Note: Agreed upon, on the
authority of Ibn `Umar and Aba Harairah, Al La'Iu' Wal Marjan,
No.1334, 1335]
The Prophet (Peace be upon him) says that the disbeliever is only
interested in saturating his gluttony therefore he eats yet he never
feels satisfied. Man should not be deceived by the amount of money
or luxury he has, for what is really important is the satisfaction and
content of his heart and soul. Hence, the Prophet's hadith (Peace be
upon him) says:"True riches is self-contentment." [Note: Agreed
upon on the authority of Abu Hurairah, Al-Lu `lu' Wal Marjan,
No.624]
The reader must not misunderstand my words for I do not mean to
condemn wealth or money as in the case of some Sufis, for the
Prophet (Peace be upon him) said to `Amr Ibn Al-As: "Excellent
lawful money for an excellent pious slave" [Note: Reported by
Ahmad after `Amr, Al-Haisami said: it is reported by Ahmad and
Aba Ya' Ia, vol, 4, p.202. It is also reported by AlBukhari in Al-Adab
Al-Mufrad, No.299, and Ibn Hibban said in Al-lhsan, it is a Sound
hadith, No. 3210, 3211]
Undoubtedly, he does not mean that life is a means to the end,
which is money nor that man adores it. He wants to convey to us
that money should be a means not an end. He wants money to help
man show more obedience to Allah. It should not be sought for its
own sake. When Abu `Ubaidah came back with a fortune from
Bahrain and the Prophet saw how people were infatuated by him
and rushed to receive him, he warned them saying: "O, People!
Have the good news and hope for what will please you. By Allah, I
am not afraid that you will become poor, but I am afraid that
worldly wealth will be given to you in abundance as it was given to
those nations before you, and you will start competing against each
other for it as the previous nations did, and then it will divert you
(from good as it diverted them)". This is what the Prophet has
warned against. [Note: Agreed upon on the authority of Amr Ibn
Awf AlAnsary, Al-Lu `lu' Wal Marjan, No.1866]
- - - - -
In another hadith, the Prophet (Peace be upon him) said: "Life is full
of beauty and greenery. Allah made you heirs on the earth that He
may see how you would act, therefore, protect yourselves against
the pleasures of worldly life and against women." [Note: Reported
by Muslim on the authority of Abu Sa'id Al-Knudri in the book of Al-
Riqaq, No.2742]
Allah, the Exalted permitted Muslims to enjoy the pleasures and
ornaments of life. Moreover, the Qur'an criticized the religious
creeds that forbade the good things and ornaments of life. Allah
says: "Say: Who has forbidden the beautiful (gifts) of Allah which
He has brought forth for His servants, and the things, clean and
pure, (which He has provided)" (7:32)
Allah, the Exalted does not want the pursuit of the good things and
ornaments of life to be the end of one's life, for they were created
to serve man, whereas, man was created to worship Allah. Since
man, the master of the universe is Allah's slave, then he must not
become a slave of anyone or anything but Him. If he chooses
slavery for anyone or any thing but Allah, he deserves misery and
suffering. Imam Al Bukhari says, "Perish the slave of dinar, dirham,
Qatifah (thick soft cloth), and Khamisah (a garment) for if he is
given, he is pleased: Otherwise he is dissatisfied! Tuba blessedness
on a slave with disheveled hair and dirty feet who
mounted his horse to strive in Allah's Way and did not care if he
was at the front or the rear of the army."
He devoted himself to Allah's Service and the triumph of the truth.
Thus, he doesn't care whether his position happens to be at the
front, or at the rear of the army.
This hadith expresses both: the misery of the one who enslaves
himself to money or appearances and an invocation of the Prophet
against him. Allah always answers his Prophet's (Peace be upon
him) invocations. The unfortunate one whom the Prophet has
invoked Allah to make him suffer from misery and ruin.
Islam raises Muslims to a high position as it consecrates his life to a
far greater and nobler end than the mere satisfaction of his lust.
This end exceeds the limits of this worldly life. This made one of the
poets satirize another poet saying,
- - - - -
Allah blames a vagabond whose utmost wish to wear clothes and
eat food.
Also, Al-Zabraqan Ibn Badr (May Allah be pleased with him) was
infuriated by AI-Hutai'ah's sharp satire of him saying:
Leave virtues alone and do not attempt a virtuous deed.
Stay foot, for you have everything that you crave namely, food and
clothes.
The believer should not devote his whole life to nothing but food
and clothes. Imam Al-Raghib Al-Asfahani in his "Means" expressed
this idea most eloquently under the title "What Man Was Created
For".
A. The Reason Behind the Creation of Man
"People are the offspring of a man such as the earth is the product
of sand."
Man's real honor is to be perfect in himself and in what he was
created for. Similarly every being or species that Allah, the Exalted,
has created in this world or guided some of his slaves to discover or
made, is created to fulfill a certain mission without which it would
not have been created in the first place for instance, camels were
created to carry our heavy loads to lands we could not otherwise
reach, except with great personal effort. Horses are like two wings
on which we fly. The saw and the chisel were made so as to repair
doors, beds and the like. Finally, the door was made to safeguard
the house.
As for man, he was assigned:
The construction of the earth as Allah says: "And settled you
therein." (11:61) This undertaking made life possible for man.
The worship of Allah who says: "And I have only created Jinns and
men, that they may worship Me." (51:56)
This expresses obedience to the Creator in His Orders and
Prohibitions.
The vicegerency in the earth as Allah says:
"And make you inheritors in the earth; that so He may see how you
- - - - -
act." (7:129) There are many verses to this effect which help us
follow in the footsteps of the Prophet (Peace be upon him) as much
as a human being can, by adhering to the virtues of the Shari'ah."
"The virtues of Shari'ah are wisdom, justice, forbearance,
benevolence and goodness. They aim at reaching everlasting
Paradise and closeness to Allah. As long as this creation is fulfilling
its mission on earth, honor is attached to it, yet when it fails in its
mission, it is debased. For instance, the horse is ridden so as to
fight the enemy and, the sword is for striking and clashing. When
the of the creation is not fulfilled, it becomes faulty. It is either
thrown aside or is lowered to an inferior level. For instance if a
horse is not fit for galloping in attack and retreat, it will turn to
carrying burdens or to a means for provision. Also, if the sword is
not sharp enough for smiting, it is used as a saw. Similarly, if man
is not qualified to be Allah's vicegerent in the earth, or to worship
Him, or to construct the earth, animals are considered far better
and more useful than him. Hence, Allah's sharp criticism of the men
who have lost this virtue, saying: "They are like cattle, nay more
misguided: for they are heedles (of warning)" (7:179)
B. The Discipline Through Which Man Deserves vicegerency of Allah
on the Earth Al-Raghib said:
"I have mentioned before that vicegerency is won through discipline
which, in its turn, is won through adhering to the virtues of
Shari'ah. There are two types of discipline:
Discipline of one's self, body and everything that belongs to him.
Discipline of others, such as one's family and country men.
Definitely, whoever fails in disciplining himself, must fail in
disciplining others. Therefore, Allah despises any man who devotes
himself to discipline others through enjoining good and forbidding
evil, even though he himself is unable to behave virtuously, saying:
"Do you enjoin right conduct on the people and forget (to practice
it) yourselves, and yet you study the scriptures? Will you not
understand?" (2:44)
"O you who believe! Why say ye that which ye do not? Grievously
hateful is it in the sight of Allah that ye say that which ye do not."
- - - - -
(61:2-3)
"O you who believe! Guard your own souls: if ye follow (right)
guidance. No harm can come to you from those who stray." (5:105)
Here, Allah orders man to behave himself before qualfying himself
to teach others how to behave.
In this respect, `Umar (may Allah be pleased with him) said:
"Qualify yourselves before undertaking the affairs of others." [Note:
Reported by Al-Baihaqi on the authority of Umar]
He stressed that it is of a fundamental importance that man
understands that he must not attempt to teach or discipline others
without having a reservoir of knowledge of Fiqh, and general
discipline tactics. The disciplined one always follow in the footsteps
of the one who disciplines him. Therefore, it is only logical that the
disciplined is to be crooked if the one who disciplines him is
crooked. Thus, it is impossible that the man who is astray should
succeed to guide anyone to Allah's Way for Allah says:
"O ye who believe! follow not Satan's footsteps: if any will follow the
footsteps of Satan, he will (but) command what is indecent and
wrong" (24:21)
Thus Allah ordained that it is impossible for a truely disciplined
believer to follow in the footsteps of Satan who bids to obscenity
and abomination.
C. The Difference Between the Virtues of Shari `ah and Allah's
Worship and the Construction of the Earth
Al-Raghib said:
"The fundamentals of the virtues of Shari'ah are: The purification of
one's soul through learning, the assimilation of chastity, patience
and justice, and the adherence to wisdom, generosity, forbearance
and benevolence. One reaches wisdom through learning, generosity
through chastity, courage and forbearance through patience, and
correction of one's conduct through justice.
- - - - -
If one is able to win these virtues he is raised to the apex of honor
as Allah says: "Verily, the most honored of you in the sight of Allah
(he who is) the most righteous of you." (49:13)
Moreover, he is the most qualified man for Allah's vicegerency on
the earth and he is raised to the ranks of those who worship Allah,
the martyrs and the most truthful.
As for the construction of the earth, it means exerting the utmost
effort to make the lives and daily affairs of people run smoothly and
successfully. The individual is ordered to live, eat, wear clothes that
protect him from the heat and the cold in the suitable way that Allah
allowed him. In this respect, Allah says:
"There is therein (enough provision) for thee not to go hungry nor
to go naked. Nor to suffer from thirst, nor from the sun's heat."
(20:118-119)
As long as Allah's slave pursues his daily subsistence in the way that
Allah ordered him to, his pursuit is considered as worship and
striving in the Way of Allah, as the Prophet (Peace be upon him)
stated in many hadiths. [Note: This is an indication to hadiths which
considered seeking livelihood as worship and Jihad in the Way of
Allah such as the hadith of Ka'b lbn `Ujrah which states "If one
went out (to earn livelihood) for the sake of his young children, he
would be in the Way of Allah, and if one went out for the sake of his
aged parents, he would be in the Way of Allah, and if one went out
for the sake of his ownself, he would be in the Way of AlIah."
Reported by Al-Tabarani as Al-Mundhiri said, Al-Muntaqa, No, 944and
AlHaisami, vol.4, No.61]
If one seeks provision and subsistence through lawful ways, he is in
Jihad, but if he resorts to crooked and unlawful ways, his striving
will go astray. Allah says in this respect:
"Say: "Shall We tell you of those who lose most in respect of their
deeds? Those whose efforts have been wasted in this life, while they
thought that they were acquiring good by their works?" (18:103104)
Moreover, the crooked striver is seen as a servant to his fellow men
who lead him by the nose to serve them. Thus, he lowers himself to
- - - - -
the level of animals that Allah has created and bestowed on his
slaves. In this respect Allah says:
"And (He has created) horses, mules and donkeys for you to ride
and as an ornament." (16:8) [Note: Al-Zari'ah lIa Makarim Al-Shari
`ah, p.90-95]
Following in Religious Matters and Innovation in Worldly affairs
The Civilized Figh considers following as an essence of religion,
whereas, innovation is the essence of life. Allah has perfected for us
His Religion, and completed His Grace on us through it. Thus this
Religion is invulnerable for additions or subtractions. For Allah says:
"This day have I perfected your religion for you, completed My
Grace upon you, and have chosen Islam for you as your religion."
(5:3)
There Are Two Fundamental Bases For Allah's Worship:
First, one must worship Allah alone and anything that people
worship besides Allah is falsehood, whether it was a star in the sky,
an idol on earth, a plant, an animal or a human being. All Allah's
prophets upheld this basis for Allah says:
"Not a messenger did We send before thee without this inspiration
sent by Us to him: that there is no god but I: therefore worship
Me." (21:25)
Secondly, one must worship Allah in the lawful way that is ordained
by Allah in His Book, and spelt out by the Prophet in his Sunnah.
Whoever dares to invent or insert anything that is not in accordance
with Allah's Book or the Prophet's Sunnah is doomed to rejection.
The Authentic hadiths states:
"Whoever introduces something to this affair of ours will have it
rejected". [Note: Agreed upon on the authority of `Aishah]
"Whoever does something which does not belong to our affair will
have it rejected." [Note: Reported by Muslim]
and,
"Beware of new things in matters of worship, for every new thing is
an innovation and every innovation leads to falsehood." [Note:
- - - - -
Reported by Abu Dawud, No.4607, Al-Tirmidhi, No.2678, and said it
is a Good Sound hadith, lbn Majah, No.42, Ibn Hibban, Al-Ihsan,
No. 5. and Ahmad, vol.4, p.126, 127. All of them reported it on the
authority of Al-' Rbad lbn Sariyah]
Thus the Prophet (Peace be upon him) protected religion from the
novelties and innovations that had been inserted and introduced
into the former religions perverting words from their meaning
through additions, making the easy difficult, turning the Haram into
Halal and the Halal into Haram.
For instance, the Christians invented cruel monasticism and tried to
forbid Allah's instinctive religion which He has created in mankind.
Therefore, they declared that marriage, Allah's ornaments and the
good things which He has provided for His slaves as forbidden.
Some of them went so far to say that cleanliness itself is forbidden.
They even believe that the filth and stench of their bodies bring
them closer to their Lord and that the cleanliness of their bodies
bring them closer to Satan. For instance, a monk of the Middle Ages
in Europe, said bitterly there were times where one on the clergy
spent his entire life without touching water but we alas live at the
time when people become used to bathrooms. [Note: See, Abu Al-
Hassan Al-Nadawi, Islam and the World, Madha Khasira Al-`A lam
Binhtat Al-Muslimin]
It seems that the habit of "Frequenting bathrooms" was taken from
Muslims in Andalusia!
The Sunnah warned Muslims against overburdening themselves.
Anas reported that the Prophet (Peace be upon him) said:
"Do not be hard on yourselves in religious rites; otherwise, Allah will
be hard on you for there were people who were so hard on
themselves that Allah became hard on them. you can see what is
left of them inhermitages and monasteries". [Note: Reported by Abu
Dawud in the book or Al-A dab, No.4904]
In this respect, Allah says:
"But monasticism they themselves invented, We did not ordain it for
them." (57: 27)
This overburdening of one's self and Strict adherence to religion was
- - - - -
contrary to the easy and mild attitude through which they dealt with
life so much so that they welcomed every attempt towards
creativity and innovation in worldly matters.
Undoubtedly, the Prophet urged Muslims to create for the good of
life in general and to invent new styles of architecture and
construction. In addition, he directed them to wards continuous
improvement, and innovation in science, work and art. The
Authentic Hadith reported that the Prophet said:
"If a Muslim innovates a good innovation (in Islam), he shall be
rewarded for innovating it and shall be rewarded each time another
Muslim follows it. Moreover, the Muslim who will follow it will also be
rewarded". [Note: Reported by Muslim, Ahmad, Al-Tirmidhi, AlNasa'i
and Ibn Majah on the authority of Jurair, Sahih Al -Jami' Al-
Saghir, No.6305]
This was the way the early Companions and Muslims conducted
their lives. They did not hesitate to pass judgments concerning
certain issues that were non-existent in the Prophet's time, or were
not tackled or even dealt with before. They craved what was in the
best interest of the Islamic Nation, for instance, they wrote the
Qur'an and made copies of it, based Caliphate on mutual
consultation (Shura), established the mint, built prisons besides
other things upon which the scholars of Islamic Jurisprudence based
their defense of the necessity of continuous observance of public
interest. [Note: See, Al-Qarafi, SharhTanqih AlFusul, p.199]
Most of these innovations took place during the Caliphate of `Umar
(May Allah he pleased with him) for he was the first to write down
accounts of poor, army, etc., built cities and establish Islamic
calendar. Those who followed him, followed his traces during the
good and prosperous centuries of the Islamic Nation.
Naturally, they fought evil novelties concerning faith, rejected evil
innovations in worship, kept the essence of religion intact and
unblemished. Moreover, they created sciences that serve religion
such as grammar, morphology and rhetoric, they compiled language
dictionaries and developed the sciences of Fiqh, interpretation and
Hadith; and satellite science so as to secure, clarify and set the
bases for those who attempt to learn them. For instance, they
- - - - -
established the science of Principles of Jurisprudence, Hadith
Methodology, and Qura'nic studies.
They even went so far as to translate the sciences of other nations.
Therefore, they
borrowed, adapted and added to them. There were numerous
instances of genius among Muslims in all fields such as: medicine,
astrology, physics, chemistry, optics, mathematics, geography and
other fields of knowledge as well.
Alas, when Muslims fell into the abyss of backwardness, (i.e. lack of
adherence to Islamic principles) this bright image was blurred by
their evil innovations in religious studies and their stagnancy
towards the development of life.
Constructive Positivism
The spirit of constructive positivism is one of the bases of Civilized
Fiqh which the Sunnah stressed. This spirit should control the
Muslim's mind, senses, thought and conduct. It symbolizes interest
in deeds rather than verbal eloquence and rhetoric. It lays great
importance on construction rather than demolishing and in lighting
candles rather than abusing darkness.
This positive orientation is quite evident in the hadiths that call for
exerting one's utmost until the very last moment of one's life even
though the Last Hour is established or is about to.The Hadith
reported that the Prophet said:"If the Hour is about to be
established and one of you was holding a palm shoot, let him take
advantage of even one second before the Hour is established to
plant it." [Note: Reported by Ahmad and Al-Bukhan on the authority
of Anas in Al Adab Al-Mufrad, see also Sahih Al-Jami' Al-Saghir,
No.1424]
Now, why should a Muslim use this precious moment in planting a
palm shoot? Why should he busy himself with it, when the Last Hour
is established or is about to be, not with standing the fact that
neither he nor anyone else is going to benefit from it? How come he
wastes that invaluable second of the establishment of the Hour in
planting a palm shoot that will not yield before years to come?
This tiny shoot is a symbol of the value of activity per Se. A Muslim
- - - - -
worships Allah through working so as to construct the land. He is to
keep on working until his last breath.
This positive orientation is evident in elevating the mastery of one's
work to the level of obligation and worship. A Muslim is not only
ordered to do his work in the best possible way, but also to perfect
and master it in every possible way.
The Prophet (Peace be upon him) said: "Allah ordered us to do good
in everything one does. So, if you kill, do it in the best way, and if
you slaughter, do it in the best way, and let one of you sharpen his
blade and make his victim comfortable". [Note: Reported by Muslim.
Abu Dawud, Al-Tirmidhi, Al-Nasa'i, lbn Majah on the authority of
Shaddad Ibn Aws, the previous reference, No. 1795]
And,
"Allah likes you to exert your utmost to master your work." [Note:
Reported by Al-Baihaqi on the authority of `Ai'shah, Shu'ab Al-
Iman. It is also mentioned as Good hadith in the previous reference,
No.1880, 1891]
Many hadiths prohibit abuse for its negativity and futility The
Prophet (Peace be upon him) was neither a Fahish (one who speaks
bad words) nor a Mutafahish (one who speaks obscene evil words to
make people laugh). I will mention many hadiths in succession
which prohibit the abuse of many things as mentioned in "Sahih Al-
Jami' Al Saghir" and its apexes, that emphasize the importance the
Sunnah laid on implanting this positive spirit into Muslim and giving
impetus to build rather than to demolish. These Hadiths are:Abu
Dawud reported on the authority of Jabir Ibn Salim that the Prophet
said: "Do not abuse anyone and do not underestimate the value of
doing what is right."
In agreed upon hadith, Abi Sa'd and Muslim reported on the
authority of Abu Hurairah that the Prophet said: "Do not abuse my
Companions. By Allah in Whose Hands my soul rests, if any of you
spent money as high as Uhud mountain in Allah's Way, he will not
be half as near to the piety, generosity and righteousness of one of
them."
Al-Bukhari and others reported on the authority of`Aishah that the
- - - - -
Prophet said: "Do not abuse the dead, for they have reached the
rest of what they have done."
Ahmad, Al-Tirmidhi and Ibn Majah reported on the authority of Al-
Mughirah that the Prophet said: "Do not abuse the dead and hurt
the living.
Muslim reported on the authority of Abu Hurairah that the Prophet
said:"Do not abuse the Dahr (Time) for Allah is the Dahr."Abu
Dawud reported on the authority of Zaid Ibn Khalid that the Prophet
said:"Do not abuse the cock for he wakes Muslims for Prayers."
Al-Nasa'i and Al-Hakim reported on the authority of `Ubai that the
Prophet said: "Do not abuse the wind for it is from the Spirit of
Allah. Ask Allah for its latent good and seek His Refuge from its
latent evils."
Muslim reported on the authority of Jabir that Prophet said: "Do not
abuse fever for it is blots out the sins of Adam's sons just like what
the bellows does to iron."
Tammam, Al-Dailami and Al-Mukhlis reported on the authority of
Abu Hurairah that the Prophet said: "Do not abuse Satan, it is
enough to seek Allah's Refuge from his evil". [Note: All of these
hadiths are quoted from Sahih Al-Jami al-Saghir, second edition, p
8309-8322]
These hadiths Stress that abuse might be unintentionally directed to
those who do not deserve it such as: the Companions who
propagated Islam all over the world, taught people the Qur'an and
the Sunnah and paved the way for future generations to embrace
Islam.
As for the one who abuses Dahr (Time) is actually abusing MI ah,
for Dahr does not do anything on its own, in fact, it is only a
framework for events. Therefore, if someone abuses the Mastermind
and Director of these events, he actually abuses Allah, the Exalted.
Also, the one who abuses the wind is actually abusing Allah who
made it subservient to him and ordered it to blow wherever and
whenever He wills. Thus, He sends the wind with mercy or torture.
Another abuses what does good for him as when he abuses the cock
when it cries although it does him good as it wakes him up for
- - - - -
Prayer.
Others curse fevernotwithstanding the fact that it
expiates sins.
Cursing Satan is futile. Instead, one should remember Allah, the
Exalted, seek His Refuge from the evils of Satan. One of the most
famous Hadiths concerning this matter is as follows: Abu Taymimah
Al-Hugaimi reported that:
"one day as I was ridding behind the Prophet on a donkey, it
stumbled and I shouted "let Satan perish!" The Prophet said "Do not
say "let Satan perish" for if you say so he will feel important and
haughty and he will say "I thwarted him with my power!" Instead
say: "In the name of Allah", so that he will feel humiliated and be
weaker than a fly". [Note: Al-Mundhiri said, in his book "Al-Targhib"
that it is reported by Ahmad, Al-Baihaqi and Al-Hakim, but he said
"If Allah's Name is mentioned, he will diminish until be becomes like
a fly." Al-Dhahabi agrees with him, vol. 10, p.132. See also hadiths
No.1915 and 1917 from our book "Al-Mantaqa Mm Al-Targhib Wa
Al-Tarhib."]
In another version Abu Dawud reported: "He will feel as big and
mighty as a house." [Note: Reported by Abu Dawud in Al-Adab,
No.4982]
This means that the devil becomes puffed up with pride whenever
one curses him or invokes Allah against him. However, when one
remembers Allah and ignores Satan then Satan feels dwarfish and
grovels. Certainly, pronouncing "in the Name of Allah" is a positive
act because it means that one is remembering Allah and seeking His
Refuge, whereas saying "let Satan perish" is a negative act as it
does not offer solutions, nor achieve anything, thus Satan rejoices
on hearing it.
Man Is Essence Rather Than Appearance
The most fundamental aspects of this Fiqh is stressing the
importance of essence, reality and heart rather than external
manifestations.
Hence, the Glorious Quran rejected the Bedonin's pretentious faith
which was uttered by the tongue but did not reach the heart and
- - - - -
without any living evidence of it in action or striving in the Way of
Allah. In this respect, Allah says:
"The desert Arab say: "We believe." Say "Ye have no faith; but ye
(Only) say, `We have submitted our wills to Allah,' For not yet has
faith entered Your hearts. But if ye obey Allah and His Messenger,
He will not belittle aught of your deeds: for Allah is Oft-Forgiving,
Most Merciful. Only those are believers who have believed in Allah
and His Messenger, and have never since doubted, but have striven
with their belongings and their persons in the Cause of Allah: such
are the sincere ones!" (49:14-15)
The Prophet (Peace be upon him) said:
`Beware! There is a piece of flesh in the body if it becomes good
(reformed)
the whole body becomes good, but if it becomes spoiled, the whole
body becomes spoiled, that is the heart," [Note: Agreed upon on
the authority of Al -Nu' man Ibn Basir]
And,
"Allah does not care about your looks or fortunes, He cares about
your hearts and deeds." [Note: Reported by Muslim on the authority
of Abu Hurairah]
Thus, the real value of man does not rest upon him having a huge
body, from noble descent, an eminent appearance, fame and
influence. True value, according to Allah, rests upon the level of
faith in the heart and this faith is expressed in deeds rather than
words which are carried out sincerely. In short, their real value lies
in piety for Allah says: "Verily, the most honored of you in the sight
of Allah is (he who is) the most righteous of you." (49:13)
Allah, the Exalted criticizes the hypocrites saying: "And when thou
lookest at them, their bodies please thee." (63:4)
There is also a hadith emphasizing this, One day Abdullah Ibn
Mas'ud climbed a tree and his thin legs were seen by some of the
Companions who were standing under the tree. His legs were so
thin that it made them burst into laughter and the Prophet (Peace
be upon him) exclaimed:
"Do you dare to mock him because of his skinny legs: By Allah in
- - - - -
Whose Hands my soul rests, these two thin legs are heavier in
Allah's Scale than the mountain of Uhud!" [Note: See Majma' Alzawa
`id, narration of `All, Ibn Masu'd and Qurab Ibn lyas, vol. 9,
No.288, 289]
Abu Hurairah reported that the Prophet said:
"On the Day of Resurrection, a huge fat man will come who will not
weigh the weight of the wing of a mosquito in Allah's sight". [Note:
Reported by AlBnkhari and Muslim, Al-Lu'lu' Wal Marjan, No. 1773]
Sahl Ibn Sa'd reported that:
"One day, a man passed by the Prophet (Peace be upon him),
Allah's Prophet asked one of his Companions "what is your opinion
of this man" He replied, "If he asks for a lady's hand in marriage,
then he ought to be given her in marriage; and if he intercedes (for
someone) then his intercession should be accepted". Allah's Prophet
(Peace be upon him) kept silent and then a poor Muslim passed by,
and Allah's Prophet (Peace be upon him) asked his Companion
again "What is your opinion of this man?" He replied "If he asks for
a lady's hand in marriage, then he does not deserve to be married
to her, and if he intercedes (for someone), then his intercession
should not be accepted, and if he speaks, he should not be listened
to." Allab's Prophet (Peace be upon him) said "This poor man is
better than so many of the first as filling the earth. [Note: Reported
by Al-Bukhari]
Mus'ab Ibn Sa'd said:
Once Sa'd Ibn Abi Waqqas (May Allah be pleased with him) thought
that he was superior to those who were below him in rank. On that,
the Prophet said: "You only gain victory and livelihood through the
blessings and invocations of the poor amongst you." [Note: This
hadith indicates a very important social issue that is the lower
classes of farmers, laborers and craftsmen are the factors of victory
in war and production in peaceful periods. This is what can be
understood from the Prophet's saying "You only gain victory and
livelihood ". This hadith is reported by Al-Bukhari, Al-Hafiz Abu Bakr
Al-Barqani in his Sahih, and Al-Nasa'i.]
In the narration of Al-Nasa'i, the Prophet (Peace be upon him) said:
- - - - -
"This Nation gains victory through invocations, Prayers and devotion
of the poor."
Sincere Devotion and Adhering to the Islamic Shari'ah as
Prerequisites For the Acceptance of Deeds
Among the basic concepts of the aspired Civilized Fiqh is laying
emphasis on two basic prerequisites that ensure that Allah will
accept one's deeds as sincere.
First, the deed must be carried out sincerely and devoutly for Allah's
Sake. It must not be tinged with hypocrisy and worldly interests.
Second, it must he correct and disciplined in that it follows Allah's
Ordinance and Shari'ah.
To reach this sincere devotion, one must concentrate on the
impetus and aim of this deed rather than its outward appearance.
Every deed has a body and a soul. Its body has seen or heard
characteristics. Its soul has the intention which motivates it and
sincerity which flows inside it, without which Allah will not accept
the deed. He says: "And they have been commanded no more than
this: to worship Allah, offering Him sincere devotion, being true (in
faith)." (98:5)
For these reasons, scholars gave great importance to the famous
and agreed upon hadith which states: "The reward of deeds
depends upon the intentions and every person will get the reward
according to what he had intended. So whoever emigrated for
worldly benefit or for a woman to marry, his emigration was for
what he emigrated for."
All scholars agreed upon the authenticity and importance of this
Hadith to the extent that Imam Al-Bukhari placed it in the first
volume of his Sahih as the very first Hadith. Many followed suit to
stress the fact that it is of crucial importance that the intention
behind the deeds must be void of scruples, personal and worldly
desires he directed to wards the reward of the Hereafter. They went
so far to say that this hadith encompasses one quarter or one third
of the meaning of Islam. On reading Invitation and Intimidation (Al-
Targhib Wa AlTarhib), by Imam Al-Mundhiri, we realize that he
started by reciting a group of Hadiths which make one yearns for
- - - - -
purification of one's intention and how to reach sincere devotion. He
emphasizes their crucial importance in Allah's religion and His
acceptance of one's deeds.
These Hadiths follow respectively. The first is by Ibn Umar, the
Prophet said: "Three persons had to enter a cave to shelter from the
rain. A large rock rolled over and blocked the mouth of the cave.
They said to each other, invoke Allah with the best deed you have
performed (so Allah might remove the rock). Each of them invoked
Allah with the best and sincerely devoted deed he had done saying
"O Allah! If you regard that I did it for Your Sake, then please
remove the rock so that we may see the sky. Allah removed the
rock completely from the mouth of the cave. They escaped death
through their sincerity and blessed intentions." [Note: Agreed upon
on the authority of Abu Hurairah.]
Abi Umamah reported that a man came to the Prophet (Peace be
upon him) and asked him: "If a man went on an expedition to be
endowed and become a celebrity, will he be rewarded by Allah." The
Prophet (Peace be upon him) said: "He will not." The man repeated
his question three times and the Prophet (Peace be upon him) said
nothing more than "He will not." Then he added Allah, the Exalted
does not accept a deed unless it is sincerely devoted for His Sake."
[Note: Reported by Al-Nasa'i on a good authority.]
Abu Hurairah said that the Prophet (Peace be upon him) said: "Allah
does not look at your bodies and looks, but at your hearts." [Note:
Reported by Al-Nasa'i on a good authority]
Also, the Prophet (Peace be upon him) said: "A man said that he
would give something in charity. He went out with his object of
charity and unknowingly gave it to a thief. Next morning the people
said that he had given his object of charity to a thief. On hearing
that he said "O Allah! All praises are for You. I will give alms again.
And so he went out again with his alms and unknowingly gave it to
an adulteress. Then next morning the people said that "He had
given his alms to an adulteress last night". The man said: "O Allah!
All praises are for You, I gave my alms to an adulteress. I will give
alms again." So he went out with his alms again and unknowingly
gave it to a rich person. The People next morning said that "He had
- - - - -
given his alms to a wealthy person. He said: "O Allah! All praises
are for You, I have given alms to a thief, an adulteress and a
wealthy man." Then someone came to him in vision and said "The
alms which you gave to a thief might make him abstain from
stealing, and that given to the adulteress might make her abstain
from illegal sexual intercourse and that given to a wealthy man
might make him take a lesson from it and spend his wealth which
Allah has given him, in Allah's Cause." [Note: Agreed upon]
Thus his intention interceded for him and compensated for his error
of judgement. Furthermore, Allah was certain of his sincerity as he
did not want to give alms in public in day light. Contrary to this, Al-
Mundhiri cited a number of Hadiths that warn against showing off:
There is a hadith which reports that: "Three persons [Note:
Reported by Muslim on the authority of Abu Hurairah.] were
dragged on their faces to the Fire. Those three were; a warrior
killed by disbelievers, a scholar who had learnt and taught people
and read the Qur'an and a wealthy man who had spent his money
and gave alms. However, their deeds were not done for Allah's Sake
but were for the people's. They, as it were counter feited their
intention before Almighty Allah. If deceiving a fellow man is a grave
crime, then what about trying to deceive our Creator? Jundub Ibn
Abdullah reported that the Prophet (Peace be upon him) said:
"Whoever unveils the secrets of his felow brother, Allah will unveil
his secrets on the Day of Resurrection, and whoever shows off his
deeds, Allah will show him off on the Day of Resurrection." [Note:
Agreed upon, see also our book, AL-Muntaqa min Al-Targizib wa Al-
Tarhib, hadiths No.1 to 23]
In other words, he will be rewarded according to the degree of his
sincerity and intentions on the Day of Resurrection and he will be
exposed in public to receive his recompense. In the Qudsi hadith,
Allah, the Almighty says: "I am so self-sufficient that I am in no
need of having an associate. Thus he who does an action for
someone else's sake as well as Me, will have that action renounced
by Me to him whom he associated with Me." [Note: Reported by
Muslim on the authority of Abu Hurairah, No.2985]
In another version, "Whoever did a deed with the intention of
pleasing someone else besides Me, must know that I will not accept
- - - - -
his deed because it is directed at someone else and not Me." [Note:
Reported by Ibn Majah, No.4202]
There are many other Hadiths that advocate following the Glorious
Book and the Sunnah to the letter and warn against ignoring the
Sunnah and committing evil innovations or surrendering to one's
whims and desires. In the hadith it says:
"Follow my Sunnah and follow in the footsteps of the Rightly Guided
Caliphs, stick firmly to it, and beware of evil innovation, for every
evil innovation is falsehood." [Note: Reported by Abu Dawud,
No.4607, Al-Tirmidhi, No.2678, Ibn Majah, No.42, and Iba Hibban,
No.102]
"Allah holds the Qur'an in His Hand and you hold it in yours, so cling
tenaciously to its teachings. If you do so, you will never go astray or
be ruined." [Note: AlMundhiri said: it is reported by Al-Tabarani in
Al-Kabir on a good authority and Al-Haisami said: its transmitters
are of the Sahih, Al Magma', vol.2, p.169]
"I left you two things that if you hold fast to them yo will never go
astray nor suffer hardships, namely, Allah's Book and His Prophet's
Sunnah." [Note: Reported by Al-Hakim and he said it is a Sound
hadith. Al-Mundbin and AlDhababi upheld the same, vol.1, p.93]
Ibn Mas'ud reported that the Prophet said that, "Moderation in
Sunnah is better than ijtihad in evil innovation. [Note: Reported by
Al-Hakim on a sound authoriy, Al-Mandhiri and Al-Dhanabi upheld
the same, vol.1, p.103]
And `Aishah reported: "Whoever introduces something to this affair
of ours will have it rejected" [Note: Agreed upon]
In another narration, "Whoever does something which does not
belong to our affair will have it rejected." [Note: Reported by
Muslim] "Rejected" means not accepted. These hadiths and others
[Note: See our book, Al-Muntaqa Min Al-Targhib wa Al-Tarhib, No.
24 to 40] which talk on the same meaning, stress the second
prerequisite for accepting one's deeds, namely, soundness and
conformity with the Islamic Law that embodied in the Qur'an and
Sunnah.
In consequence, scholars mentioned the hadith of, "The reward of
- - - - -
deeds depends upon the intentions," as the internal scale (Al-Batin)
[Note: The interanal motives behind one's intention in his deeds. As
mentioned in the hadith they should be purely for Allah's Sake,
otherwise one's deeds will be futile] for the acceptance of deeds.
Further more, they mentioned the Hadith of, "Whoever introduces
something into this affair of ours will have it rejected." as the
external scale (Al-Zahir), [Note: What is meant by Al-Zahir is that
one's deeds should adhere to the Islamic precepts and rules guided
by the Qur'an and Sunnah] for the acceptance of deeds. For the
deed to be accepted by Allah, it must be motivated by sincere
intention and adhere to Islamic Law.
Imam Al-Zahid Al-Fudail Ibn `lyad expressed this idea in his
interpretation of the verse which states: "That He may try which of
you is best in deed." (67:2)
Saying :
"The best deed is the most correct and sincere one. When asked
about the meaning of "correct" and "sincere", He answered, "Allah
does not accept the deed unless it is sincere and correct. If it is
correct yet it is not sincere, Allah will not accept it and if it is sincere
yet it is not correct, Allah will not accept it either. Adding to that,
"sincere means that the deed must be done for Allah's Sake and
"correct" means that it must follow the Sunnah."
Undoubtedly, what a true and clear explanation of the best deed
which Allah wants from people. He does not want mere good deeds,
rather He wants the very best deeds about which Al-Fudail said:
"The most sincere and correct one."
I have nothing to add but that the absolute religious deeds must
adhere to Allah's Ordinance in the. Shari `ah and that the worldly
deeds must adhere to Allah's Ordinance in creation.
- - - - -
|[The Sunnah and Civilized Manner]|
The Prophet's Sunnah - along with the Qur'an - clarified the
characteristic traits of Civilized Fiqh. Moreover, it complements this
Fiqh for us by elucidating those characteristic of Civilized Manner
which befits a civilized person in a civilized nation. Civilized Fiqh is
meaningless without Civilized Manner. If Fiqh or any field of
knowledge did not bear fruit, then it would be worthless. Our
ancestors used to say knowledge without benefits like a tree without
fruit. The Qur'an states the worst example of the human being
whom Allah has bestowed knowledge on yet he abandons it and
does not act upon it, and even chooses to go astray and do the
opposite of it. Allah says:
"And relate to them the story of the man to whom We sent Our
Signs, but he passed them by: so Satan followed him up, and he
went astray. If it had been Our Will, We would have elevated him
with Our Signs: but he inclined to the earth, and followed his own
vain desires. His similitude is that of a dog: if you attack him, he
lolls out his tongue, or if you leave him alone, he (still) lolls out his
tongue. (7:175-176)
The Prophet (Peace be upon him) sought refuge in Allah from the
knowledge which is of no benefit, and the very fruit of knowledge is
to elevate one's manners and refine his morals. The Prophet said:
"O Allah! I seek refuge in you from the knowledge which is of no
benefit, from a , heart that does not fear You, from a soul which is
uncontended, and from supplication to which You do not respond to.
[Note: Reported by Ahmad, `Abd lbn Hamid, Muslim and Al-Nasa'i
on the authority of Zaid Ibn Arqam. Sahih: AlJami' Al -saghir, No
1286. It is also reported in its meaning by Al-Tirmidhi and Al-Nasa'i
on the authority of Ibn `Umar, also by Abu Dawud, Al-Nasa'i. Ibn
Majah and Al-Hakim on the authority of Abu Hurairah and Al-Nasa'i
on the authority of Anas, Sahih Al-Jami' Al-Saghir, 1297]
Civilized Manner represents all the things that elevate the individual
as well as the society. It elevates the soul through worship, the
intellect through knowledge, the financial status through work,
manners through virtue, the body through exercise, social status
through cooperation and abilities through the construction of the
- - - - -
land.
Such refined manners built upon a number of strong holds or
characteristics, the most important of which are:
Adherence to Virtues
Doing What is Good
Discipline and Public Conduct
Cleanliness and Beautification
Tolerance with Opponents
Mercy Towards Allah’s Creatures
Adherence to Virtues
The first aspect of "Civilized Manner" is that the Muslim should
aspire to virtues and beware of inferior and useless matters. In this
respect, the Prophet (Peace be upon him) said: "Allah loves refined
manners and hates low ones. [Note: Reported by Al-Hakim on the
authoriy of Sahi Ibn Sa'd, Sahih Al-Jami'Al-saghir, No.1889]
Also, "Allah, the Exalted, loves noble and honorable matters and
hates inferior ones" [Note: Reported by Al-Tabarani on the authority
of Al-Husain Ibn `Ali, Sahih Al-Jami' Al-Saghir, No.1890] "Allah is
Beautiful and He loves beauty. He loves refined manners and hates
low ones " [Note: Reported by AI-Tabarani in AI-Awsat on the
authority of Jabir, Sahih Al-Jami AISaghir, No.1744]
And,
"I was sent so as to perfect the noble virtues" in another version,
"The best manners". [Note: Reported by lbn Sa'd, vol. I, p.192, also
by Ahmad. AI-Raismi said: its transmitters are of the Sahih, vol. 8,
p.18. It is also reported by Al Bukhari in Al-Adab Al-Mufrad, No.273,
also by AIRakim, and Al Baihaqi upheld the same, vol. 2, p. 613,
also by AI-Baihaqi in Shu'b Al Iman. All of them reported it on the
authority of Abu Hurairah. It is also mentioned in Sahih Al-Jami Al-
Saghir, No.2349]
Thus, the Prophet made exhorting people to virtues his mission and
aim, and thus put the value of manners in the spotlight. Scholars
have said that virtues or the noblest manners ensure the
- - - - -
righteousness of the Muslim's religion, life and Hereafter. The
Prophet's (Peace be upon him) supplication to Allah includes all
these meanings as he says: "O Allah! Make my religion righteous as
it is my sole savior. Make my life righteous as long as I live. Make
the Hereafter righteous for me as it is inevitable. Make life abundant
with good things for me and make death my savior from all kinds of
evil." [Note: Reported by Muslim on the authority of Abu Hurairah,
Sahih Al Jami' Al-Saghir, No. 1263]
Fortunately, Allah gifted Muslims with a model to follow from which
excellent virtues have transpired and which were bequeathed by all
the messengers. But one model is greater and that is the Prophet
whom Allah praises saying: "And surely thou hast sublime morals."
(68:4) and,
"Ye have indeed in the Messenger of Allah an excellent exemplar for
him who hopes in Allah and the Last Day, and who remember Allah
much." (33:21)
`Aishah, Mother of the Believers, (May Allah be pleased with her)
was once asked about the Prophet's morality, she answered,"His
manners were the Qur'an." [Note: Reported by Muslim, Ahmad and
Abu Dawud on the authority of Aishah, Sahih Al-Jami' AI-Saghir,
No.4811]
What she meant by this was that he was an embodiment of the
teachings of the Qur'an. Not only had the Prophet explained the
Qur'an in words but also in deeds. It is Allah's Will and Benevolence
that his noble history is preserved and registered in detail from the
time of his birth until his death, in particular the time of his
Prophethood and most importantly after the migration to Yathrib.
Scholars have written and classified his invaluable history in
different periods. Until now, for the pleasure of Allah, the Exalted,
they continue to write about him, focusing and shedding more light
on the greatness of his example and his noble life.
Everyone, young or old, single or married, rich or poor, ruler or
subject, civilian or the warrior, will find the best example and
perfect guidance in this comprehensive Sirah (life story of the
Prophet Muhammad) No man in history reached the apex of
perfection but Muhammad (Peace be upon him) as the universality
- - - - -
of his Sirah ran parallel to that of his message. [Note: See Muhib Al-
Din AI-Khatib's Muhammadan Risalah (Muhammad's Message) a
collection of lectures by Sulaiman Al-Nadawi and rendered into
Arabic by Muhib Al-Din AlKhatib and published by Al Matba'h AI-
Salafiyah]
Virtues include the best manners and conduct which the Sunnah
upholds and advocates. There are many Hadiths to this effect. The
Prophet (Peace he upon him) said:
"The most perfect in faith among you are those who have the best
manners and character. [Note: Reported by Ahmad, Abu Dawud,
lbn Hibban and AI-Hakim on the authority of Abu Hurairah, AI-Haliz
Al-lraqi said: it is a Sound hadith, AIfayd, vol.2, p.97, AI-Ihsan,
No.479, AI-Mustndrdk, vol.1, p. 3. and Al-Dhahabi uphld the same]
"The most perfect in faith among you are those who have the best
manners and the most virtuous among you are those who are good
to their wives." [Note: Reported by AI-Tirmidhi on the authority of
Abu Hurairah and he said: it is a Good Sound hadith, lbn Hibban
and AI-Hakim upheld the same]
"The most perfect in faith among the believers are those who have
the best manners and who are moderate, and so friendly that the
people befriend them in no time!" [Note: Reported by Al-Tabarani in
Al-Auwsat and Abu Nu'aim on the authority at Abi Sa'id and he said,
it is a Good Hadith, Sahih Al-Jami' AlSaghir, No.1231]
"Through his good manners, man reaches the same level as the one
who prays and worships Allah all night and fasts all day [Note:
Reported by Abu Dawud, No.4798. Ibn Hibban, AI-Ihsan, No.4801.
Al-Hakim, vol.1., p.60, all of them on the authority of'Aishah]
"The heaviest deed in the believer's scale on the Day of Judgment is
his good manners, for Allah loathes the one who is obscene in
speech (Fahish) and the one who speaks shamelessly to make
people laugh (Mutafahish). " [Note: Reported by AI-Bukhari in AI-
Adab AI-Mufrad. also by AI-Tirmidhi, Ibn Hibban and Al-Baihaqi on
the authority of Abi AI-Darda', Sahih Al jami' Al-Saghir, No.135]
And finally,
"Fear Allah wherever you were, blot out evil deeds by doing good
- - - - -
deeds and treat people in the best way you can. [Note: Reported by
Ahmad, Abu Dawud, AI-Tinnidhi, AI-Rakim and Al Baihaqi in AI-
Shu'ab on the authority of Abi Dhar. Also by Ahmad, Al Tirmidhi and
AI-Baihaqi on the authority of Mu'adh, Sahih AlJami' Al Saghir,
No.97]
Thus, the Prophet set the foundations of Muslim's relationship with
Allah, himself and the people.
A. Kindness, Forbearance and Magnanimity:
The Sunnah advocates treating people in a kind rather than an
aggressive way. It advocates generosity and leniency rather than
harshness and vulgarity. It urges the Muslim to control his anger
and subdue his rebellious self. Further-more, it encourages him to
forgive and forget as much as possible and to be patient at the time
of extreme anger. Allah, the Exalted, states some of these virtues
saying: "Hold to forgiveness; command what is right; but turn away
from the ignorant." (7:199)
Allah also describes the servants of Allah saying:
"And the servants of (Allah) Most gracious are those who walk on
the earth in humility, and when the ignorant address them, they
say, "Peace." (25:63)
Allah, the Exalted and Almighty, describes the pious for whom He
prepared a garden which spans the heavens and the earth saying:
"Those who spend (freely), whether in prosperity, or in adversity;
who restrain anger, and pardon (all) men; for Allah loves those who
do good." (3:134)
Both the verbal Hadiths and practical life of the Prophet (Peace be
upon him) portray for us a detailed way of life and they show an
example which comes alive.
For instance, Jabir reported that the Prophet (Peace be upon him)
said: "May Allah's Mercy be on him who shows tolerance in his
buying, selling, and paying or demanding back his money." [Note:
Reported by Al-Bukhari and lbn Majah on the authority of Jabir,
Sahih Al-Jami' AISaghir, No.3495, also by Muslim in the book of Al-
Bir, No.2593]
`Aishah reported that the Prophet (Peace be upon him) said: "Allah,
- - - - -
the Almighty is Merciful and loves mercifulness. He rewards
mercifulness more than harshness or any other thing". [Note:
Reported by Muslim, No.2594, and Abu Dawud, No.4808]
This means that Allah rewards those who are gentle by making their
course easy in this life and by rewarding them in the Hereafter.
In another hadith, `Aishah reported that the Prophet (Peace be
upon him) said: "Mercifulness is recommended in everything, for
anything that is void of mercifulness is faulty". [Note: Reported by
Muslim in the book of Al-Bir, No.2594]
This hadith is narrated to an occasion when `Aishah mounted
stubborn horse in which she spurred several times until the Prophet
said "Be gentle ... etc.
Abi Al-Darda' reported that the Prophet (Peace be upon him) said:
"Whoever is bestowed with the blessing of mercifulness has his
share of goodness and whoever is deprived of it, is deprived of his
share of goodness". [Note: Reported by AI-Tinmidhi, No.2014, and
he said that it is a Good Sound hadith]
Jurair Ibn Abdullah reported that the Prophet (Peace be upon him)
said:"Whoever is deprived of mecifulness is deprived of all
goodness." [Note: Reported by Abu Dawud, No.4809, and Muslim,
No.2592]
Is there, then, any sensible man who would jeopardize his chance
to win all goodness. Abu Hurairah narrated that "A Bedoum once
urinated in the mosque. The people caught him but the Prophet
ordered them saying: "Leave him and pour a bucket of water over
the area he had passed urine, for you have been sent to make
things easy and not to make them difficult. " [Note: Reported by Al-
Bukhari, Al-Tirmidhi and AI-Nasa'i]
The Prophet's point of view was that the treatment of this kind of
vulgar behavior and vulgar man was easy, so why should one make
things difficult?
Ibn `Abbas reported that the Prophet said to Al-'Ashaj, a man of
`Abd Al-Qays' delegation, "You have two qualities which Allah loves
and they are meekness and patience." [Note: Reported by Muslim
and AI-Tinmidhi, Sahih Al-Jami' AI-Saghir, No. 2136]
- - - - -
Anas reported that:
"Once I was walking with the Messenger of Allah (Peace be upon
him) whilst he was wearing a Najrani cloak with a thick margin and
a Bedouin followed him and pulled his cloak so violently that I
noticed the shoulder of Allah's Prophet affected by the margin of the
cloak because he tugged so hard. Then, the Bedouin said: "O
Muhammad! Give me some of Allah's wealth which is with you."
Allah's Prophet (Peace be upon him) turned and looked at him, then
he smiled and ordered that he be given something." [Note: Agreed
upon, AI-lu' wal Marjan, No.629]
This privilege of discernment strikes a difference between the
civilized and the uncivilized person. The civilized man should excuse
vulgar actions which are stimulated and motivated by his
Bedouinism, his environment and the way he was brought up. He
must defuse his ignorance with meekness, his harshness with
gentleness, his vulgarity with good-naturedness
and his ill-treatment with good treatment!
Abdullah Ibn Mas'ud reported that the Prophet (Peace be upon him)
favored some people in the distribution of the booty and excluded
others; he gave Al-'Aqra' Ibn Habis one hundred camels and gave
`Uyainah Ibn Husain the same amount, and also gave to some of
the eminent Arabs and gave preference to them. Then a person
came and said: "By Allah in this distribution justice has not been
observed, nor has Allah's Pleasure been the aim." I said to him "By
Allah I will inform the Prophet of what you have said. And when I
informed him he said:"If Allah and His Prophet did not act justly,
who else would act justly, may Allah bestow mercy upon Moses, for
he was harmed with more than this, yet he remained patient."
[Note: Agreed upon, Al-lu'lu Wal Marjan, No.637]
Obviously, this rude man could not appreciate the higher interests
considered by the Prophet (Peace be upon him) on distributing the
war booty. The Prophet wanted to join the hearts of the people who
had newly embraced Islam in case that Islam had not firmly entered
their hearts yet. He, evidently, bought their loyalty to Islam, to its
message and to its leader with transient worldly things. Allah gave
him permission to give them a share of the alms when he said: "For
- - - - -
those whose hearts have been (recently) reconciled (to Truth)"
(9:60)
From that, they should be given a share of war booty. The Prophet's
attitude towards those who are inclined to give hastily judgements
and are prejudiced, was one of sincere forgiveness, meekness and
patience. He followed in the footsteps of his brothers the Prophets
and the Messengers of firm will (Ulu Al-'Azm). [Note: Those are the
prophets, Noah, Ibrahim, Moses, Jesus, and Muhammad. Those
prophets were faced by a great torture and persecution from their
people in communicating Allah's Message to them. But they
remained too forbearing and patient and proceeded further in
preaching their people. Thus the Prophet Muhammad was instructed
to be patient and follow in their footsteps] He ignored the unruly
enthusiasm of some of his Companions to punish them severely to
make an example of them.
In a similar case to that of Ibn Mas'ud in which the Prophet was
distributing gold from Yemen amongst four persons of those whose
hearts are newly inclined to Islam, a man stood up and said: "We
are more deserving of this gold than these persons.!" When heard
this the Prophet (Peace be upon him) said, "Don't you trust me even
though I am the trustee of what is in the heaven, and I receive the
news of heaven (i.e. Divine Inspiration) both in the morning and in
the evening". Then a man rose with sunken eyes, raised cbeek
bones, a shaven head and a waist sheet that was tucked up, and he
said: "O, Allah's Prophet! Be afraid of Allah." The Prophet said:
"`Woe to you! Am I not of all the people in the earth the most
entitled to fear Allah." Then the man went away. Khalid Ibn Al-Walid
said: "Let me cut his throat." The Prophet said: "No, for he may
offer Prayers." Khalid Ibn Al-Walid said: "Numerous are those who
offer Prayers and say by their tongues what is not in their hearts."
Allah's Prophet said: "I have not been ordered to search the hearts
of the people or cut open their bellies." [Note: Reported by Muslim
in the book of Zakah, No.144, and Ahmad, vol. 3, p. 4]
This hadith highlights someone who was a pioneer in narrow-
mindedness. He was not able to perceive the higher aims of the
Messenger of Allah. He said what he said out of rudeness and
superficial judgment. To him, religion was nothing more than a thick
- - - - -
beard, shaved head, and a tucked up waist sheet! In spite of this,
the Prophet refused Khalid's suggestion and refused `Umar's
suggestion in many other similar situations. He decided to treat this
man and others like him as Muslims not with standingly.
The Prophet's attitude towards those people was that of forgiveness
and pardon and he did
not surrender to an emergent anger or deepened envy of any
person. In conquest of Mecca, the Prophet (Peace be upon him) said
to the Meccan polytheists, in spite of all such harm and persecution
he had received at their hands, "O, people of Quraish! what do
expect me to do with you?" They replied: "Peace, a gracious brother
and a son of a gracious brother! the Prophet said: "I will say to you
what Joseph said to his brothers before: "This day let no reproach
be upon you! Go you are free." [Note: See, Sirat Ibn Hisham, vol.2,
p.274]
Thus, he forgave them completely and open anew leaf with them.
Furthermore, he taught his Companions how to vanquish hatred and
resentment.
Abu Hurairah reported that a man said to the Prophet (Peace be
upon him) "Advise me! The Prophet said: "Do not get angry." The
man asked the same again and again, and the Prophet said in each
case, "Do not get angry." [Note: Reported by AI-Bukhari in the book
of AI-Adab, see Sahih Al Bukhari and Fath Al-Bari, No.6116]
In another version the Prophet said: "The strong is not the one who
overcomes the people by his strength. The strong is the one who
controls himself whilst in anger." [Note: Agreed upon on the
authority of Abu Hurairah, Al-Lu `lu' Wal Marjan', No.1676]
Furthermore, "The strong man is not the one who knocks people
down. The strong man is the one who overcomes himself ". [Note:
Reported by Ibn Hibban in his Sahih, AI-Ihsan, No.717]
The strong man is the one who has a strong body and who can
knock people down, but this hadith teaches Muslims that true
strength lies in the strength of the soul rather than the strength of
the body. However, this does not mean that one should not wish to
have a strong body, on the contrary, the believer must prepare
- - - - -
himself physically to achieve his message in life. Most importantly,
but preparing himself spiritually take precedence. In other words,
he must have inner strength to control his desires and whims before
any attempt to control others.
B. Refined manners:
There are so many Hadiths in the Sunnah that urge Muslims to
become good in character and form warm social relations.
It suffices here to remind the reader that all the books which
included the Sunnah, devoted a separate chapter to manners. These
books recited a great number of both Good and Sound Hadiths
which dealt with refined manners or politeness, or what we may
term as Civilized Manners (Suluk Al-Hadari).
In Sahih Al-Bukhari, the chapter of Manners (Adab) includes 256
Hadiths as Al-Hafiz Ibn Hajar mentioned in his explanation of Al-
Bukhari in Fath Al-Bari (The Conquest of the Creator). Although, the
book of Al-Jami Al-Sahih includes so many chapters which are
relevant to the same subject such as: marriage, asking permission,
medicine, the ailing and diseased, AlRiqaq (Softening of hearts),
food, drink, desires and others.
In Sahih Muslim the book on Good Manners (Adab) includes 45
Hadiths plus 155 Hadiths on greetings in Al Salam book, and 166
others in the Book of Righteousness (Al-Bir) including relations and
manners, and 21 others in the book on Terms (Al-Alfaz) including
manners and others along with many others found in different
books.
As for Abu Dawud, the book on Good Manners, of his book Sunan, is
classified into 180 chapters which includes 500 Hadiths.
Imam Al-Bukhari showed much interest in this issue so much so
that he devoted a whole book in what he called "The Single Book on
Good Manners" (Al-Adab Al-Mufrad) This was done to draw a
distinction between it and that mentioned in the book of Al-Jami' Al-
Sahih. The Imam did not stipulate the authenticity of his Hadiths
precisely as in Sahih Al-Bukhair, therefore, his book included 1322
Hadiths which cover all or most aspects of good behavior. It
included the Hadiths that are traceable in ascending order of
- - - - -
traditionaries to the Prophet (Peace be upon him) as well as the
Hadiths which were reported by the Companions (May Allah be
pleased with them) and part of what they have endowed from the
light of Prophethood.
I can not list here the headings of the chapters as there are 644
chapters, but I will mention some of them so that one is able to
grasp what is meant by refined good manners which the Imams of
Hadith called Al-Adab and which we call Civilized Manners (Suluk Al-
Hadari).
These headings are as follows:
"We have enjoined on man kindness to parents" (29:8)
Being good and dutiful to the mother and the father.
Kind talk to one's parents.... Allah curses who curses his parents.
Being dutiful to a pagan father... The punishment of being undutiful
to one's parents.
Being dutiful to dead parents.... Do not sever the relationship
between you and your father's friends.
A man must not call his father by his first name, sit down before
him, or walk in front of him.
The obligation of keeping the bond of kinship... The bond of kinship
prolongs the lease of life.
Who keeps the bond of kinship wins Allah's Love... Being dutiful to
the nearest kin.
Mercy does not descend on a man who sever the bond of kinship.
The one who keeps good relations with his kin is not the one who
recompenses the good done to him by his relatives.
The reward of the one who keeps the bond of kinship who are
unjust.
The one who takes care of three sisters.
The child is comfort of his parents' eyes... Carrying the child on
one's back... Kissing the boys.
The mothers are merciful.
- - - - -
The good manners of fathers and his dutifulness to-wards his child.
Being kind to one's neighbor... The right of one's neighbor.
The superiority of the nearest neighbor...One does not feel satisfied
with food unless his neighbor is.
The broth is divided among neighbors.
A neighbor should not degrade anything given to her by her
neighbor.
The jewish neighbor.
Being good to the pious and the dissolute.
The reward of the one who takes care of an orphan.
The best of houses is one in which there is an orphan who is dealt
kindly.
Be like a merciful father to an orphan.
The reward of the widow who takes care of her child and doesn't
remarry.
The man is responsible for his family and the woman is responsible
for her family.
Reward the one who does good to you .... If you can not manage,
ask Allah to reward him.
If you did not thank the people, you did not thank Allah.
Man should help his fellow man... Every good deed is Sadaqah.
The Muslim is the mirror of his fellow man.
The one who leads others to do good is like the one who does it.
Forgiveness towards people.
Cheerfulness towards people... Smiling and laughing.
The one who is consulted is responsible for the advice he gives.
The punishment for unwise advice.
Familiarity between people.
Mutual amity between people... Joking.. . Joking with a child.
- - - - -
Reverence of the elderly. . . The elderly should start to speak and
ask first.
If the elderly did not speak, should the younger one speak?
Mercy towards the young. . Hugging and kissing the child.
Kissing a little slave girl ... Saying to the little boy: O my son.
Have mercy on those who are on the earth so that Allah may have
mercy on you.
Mercy on children... Mercy on animals.
Visiting the sick.. The reward of visiting the sick.
Visiting the sick boys...Bedouins... Disbelievers.
The supplication of the visitor for the patient ...What he should say
to the patient... What the patient should say to him.
Sick men visited by women.
Keeping a secret... Accepting a present.
Being generous to one's guest and serving him one should not stay
for too long to prevent embarrassment.
Do not call the hypocrite master.
Singing and fun.
The Prophet (Peace be upon him) liked good name.
The man is called by his most beloved name.
Changing a bad name into a good one.
Shaking hands ... Spreading greetings ... starts greeting.
The right of a Muslim towards his fellow man is to greet him.
The one who is walking should greet the one who is sitting and the
small group should greet the large group.
Greeting children.. . Men greeting women and women greeting men.
Asking permission to enter not knocking more than three
times...How the permission is granted?... The things that one should
not take permission to do.
The best of assemblies is the most spacious one... Directing one's
- - - - -
face towards the qiblah.
The man sits at the farthest end of a gathering... should not sit
between two people without taking their permission.
If in a gathering there are two of you then they should not hold
secret counsel excluding the third person.
Do not leave fire and go to sleep.. .Lock the door before you sleep.
A believer is not stung twice by something out of the same den.
..The sin of the two-faced person.. .The worst of all people is the
one who the people leave to secure themselves from his mischief.
If you do not feel ashamed (of doing something) you can do what
you like.
Love moderately and hate moderately.
These teachings encompass all aspects of life. Every chapter
includes at least one hadith which sets the basis for the perfect way
of life uniting healthy taste, noble manners, enlightened thought,
compassionate heart, and the righteous way.
Doing What Is Good
Doing good is one of the aspects of civilized behavior. Islam urges
Muslim to try to do good every day of his life. Furthermore, that he
should serve his society voluntarily and enthusiastically by helping
the weak, educating the ignorant, guiding the lost, aiding the
disabled, and helping the needy who appeal for help. In this
respect, Allah says: "And do good, that you may prosper." (22:77)
Islam makes the Muslim as if he is a flowing spring which overflows
with goodness and benevolence from all around him. He is not
miserly with, nor is he mean with his effort or time and dutifully
thank Allah, the Exalted for His Blessings. He is steadfast regarding
the brotherhood in Islam which united him with the society and
which Allah describes as the essence of faith saying: "The believers
are but a single brotherhood" (49:10)
This verse urges the Muslim to treat his fellow man as an
inseparable part of him. He should be happy for his happiness and
sad for his sadness as in the hadith where the Prophet said: "None
of you will have faith till he wishes for his Muslim brother what he
- - - - -
likes for himself ". [Note: Agreed upon, on the authority of Anas, Al-
Lu `Lu' Wal Marjan']
This good and benevolent tendency is seen in feeding the hungry,
giving water to the thirsty, treating the wounded and the sick and
clothing the naked.
Some of these good acts are seen as obligatory deeds and as basic
elements of the religion. For instance, the Zakah is the third pillar of
Islam, and some of these deeds are immediate duty next to Zakah,
so Zakah is prior to other obligations and not the last of them. Yet
some believers are motivated by excellent manners to vie with one
another in good deeds and go beyond doing what is obligatory.
Allah describes the righteous (Al-Abrar) saying: "And they feed, for
the the love of Allah, the indigent, the orphan, and the captive.
Saying, "We feed you for the Sake of Allah alone: no reward do we
desire from you, nor thanks." (76:8-9)
Allah, the Exalted stated the ascent that man must cross if one
craves salvation and triumph in the Hereafter, saying: "But he hath
made not haste on the path that is steep. And what will explain to
thee the path that is steep? (It is) freeing the bondman; or the
giving of food in a day of privation, to the orphan with claim of
relationship, or to the indigent (down) in the dust. Then will he be
of those who believe, and enjoin patience, (constancy, and self-
restrain), and enjoin deeds of kindness and compassion. Such are
the Companions of the Right hand (90:11-18)
The verses flowed, ever since the Qur'an descended on the Prophet
(Peace be upon him) in Mecca, carrying terrible warning and bad
tidings to the one who ignores feeding the needy and urging others
to do so. Let us contemplate the meaning of these Glorious verses
that were revealed in Mecca:
"Every soul will be (held) in pledge for its deeds. Except the
Companions of the Right Hand. (They will be) in Garden (of
Delight): they will question each other, and (ask) of the sinners:
"What led you into Hell-fire?" They will say: "We were not of those
who prayed; nor were we of those who fed the indigent." (74:3844)
- - - - -
"Seest thou one who denies the Judgment (to come)? Then such is
the one who repulses the orphan, and encourages not the feeding of
the indigent." (107:1-3)
(The stern command will say) "Seize ye him, and bind ye him, and
burn ye him in the blazing Fire. Further, make him march in a chain,
whereof the length is seventy cubits! This was he that would not
believe in Allah Most High, and would not encourage the feeding of
the indigent." (69:30-34)
Also, in the Sunnah, there are many hadiths ordering one to do
good, particularly, in feeding and giving water.
`Abdullah Ibn `Amr reported that the Prophet (Peace be upon him)
said: "Worship the Compassionate, offer food, spread As-Salam
greeting and you will enter Paradise safely" [Note: Reported by Al-
Tirmidhi who commented; it is a Sound Good Hadith (No.1856),
Ahmad in his Musnad (No.6587), and Al-Bukhari in Al-Adab Al-
Mufrad (No.981)]
Also `Abdullah Ibn `Amr narrated that a man asked the Prophet
(Peace be upon him), "What Islamic traits are the best?" The
Prophet (Peace be upon him) said: `Feed the people and greet
those whom you know and those whom you do not know." [Note:
Agreed upon, in Al-lu `wal Marjan]
Abu Hurairah reported that Allah's Prophet (Peace be upon him)
said: "On the Day of Judgment, Allah, the Exalted, will say: "O son
of Adam! I asked you for food but you did not feed Me!" The son of
Adam will say: "O Allah! How come You ask me for food even
though You are the Lord of the worlds?" Allah said: "Did not My
salve ask you for food and you refused to give it to him? Don't you
know that if you had given him food, I would have rewarded you?"
"O son of Adam! I asked you to give water to Me, but you did not
give it to Me!"The son of Adam will say: "O Allah, How come You
ask me for water even though You are the Lord of the Worlds?"
Allah will say: "My slave asked you for water and you refused to
give him. Don't you know that if you had given him water, i would
have rewarded you?" [Note: Reported by Muslim in Al-Birr Wal
Silah, (No.2569)]
This hadith is a masterpiece which depicts the high station to which
- - - - -
these charity works are raised before Allah, the Exalted, so much
so, that the Lord of the worlds, the Sublime ascribed the needs of
His slave to His Sacred Self saying: "I asked you for food but you
refused to feed Me... and I asked you to give Me water but you
refused to give Me water." This hadith touches the heart and soul so
deeply that anyone who reads or hears it is, spontaneously, directed
to doing good and helping others, except for the hard hearted or the
one void of all the good traits.
Anas reported that Sa'd once came to the Prophet (Peace be upon
him) and said: "O Allah's Prophet! My mother died with out leaving
a will, is there any benefit for her if I gave Sadaqah (alms) on her
behalf ? The Prophet answered yes, I advise you to give the
Sadaqah through water." [Note: Reported by Al-Tabarani]
The Prophet meant here that his Sadaqah was to give water to
those who needed it by digging
a well or erecting a Sabil (a drinking place for passerby) or
something similar. Doing good
does not stop at feeding or giving water to someone. But rather it
comprises all which is useful to people, materialistically or morally,
and preventing any harm which may befall them even if it was as
small as a bone, a thorn or a branch in their path.
On `the authority of `Adi Ibn Hatim who reported that I heard the
Prophet (Peace be upon him) said:
"There will be none among you but will be talked to by Allah on the
Day of Resurrection, without there being an interpreter between
him and Allah, the Almighty. He will look on his right and will see
nothing ahead of him except what he had done in the worldly life,
and then he will look again on his left, and he will see nothing ahead
of him except what he had done in the worldly life, then he will look
in front of him in the third time, and he will see nothing but the
Hell-fire in front of him. So, whoever among you can save himself
from the Fire, should do so even with one half of a date (to give in
charity)."
In another version, "And whoever find not, let him do it with a good
word." [Note: Agreed upon, Al-Bukhari mentioned it in the book of
Al-Riqaq, and Muslim, mentioned it in the book of Zakah]
- - - - -
Ibn Mas'ud reported that the Prophet (Peace be upon him) said:
"Every loan is considered a Sadaqah (charity)." [Note: Reported by
AI-Tabarani and Al-Baihaqi]
Jabir Ibn `Abdullah reported that the Prophet (Peace be upon him)
said: "All good deeds is Sadaqah, smiling at your brother is a
Sadaqah and to pour out from your bucket into your brother's
container is a sadaqah." [Note: Reported by Ahmad and AI-Tirmidhi
who said: it is a Good Sound hadith]
Abu Dharr reported that the Prophet (Peace be upon him) said:
"Smiling at your brother is a Sadaqah, enjoining the good is a
Sadaqah, forbidding the wrong is a Sadaqah, guiding someone to
the right path is a Sadaqah, and removing harmful things, thorns,
bones from road is regarded as a Sadaqah (charity). [Note:
Reported by Al-Tirmidhi and Ibn Hibban in his Sahih (No.474, 529)]
Abu Hurairah reported that the Prophet (Peace be upon him) said:
"A good word is a Sadaqah (charity)." [Note: Reported by Al-
Bukhari and Muslim]
Thus the Prophetic Sunnah dealt with all kinds of good doings,
benevolence and service that a Muslim can do to his society.
Moreover, it encouraged and praised this good doings emphasizing
its reward in the Hereafter even if it was as simple as a friendly
smile on one's face or a sweet word. All good doings are Sadaqah
for which Allah will reward Muslims, for Allah is never unjust and will
not miss out an atom's weight of good.
The Sunnah made such social service an obligatory duty that is
raised to zakah (alms) or a Sadaqah (charity) yet it is not restricted
to money to the rich, nor restricted to the body to be exclusive to
the powerful, nor restricted to knowledge to be confined to the
cultured people, nor restricted to politics to be confined to the
leaders and their retinue.
All in all, it is Zakah or social Sadaqah that every man is obliged to
give according to his potentialities and capabilities and Allah does
not impose on any soul a burden greater than it can bear.
Abu Musa reported that the Prophet (Peace be upon him) said:
"Sadaqah is enjoined upon
- - - - -
every Muslim. They (the people) said: "what if he has nothing?" He
said: "Then he should work
with his hands so that he may benefit himself and give in charity".
They said: "What if he is not able to work?" He said: "Then he
should help the one who is in need and troubled (by word, action or
both). They said: "And what if he is not able to do that?" He said:
"Then he should enjoin what is good and right." They said: "What if
he does not do that? "He said: "Then he should refrain from doing
evil, for that will be considered as a Sadaqah". [Note: Agreed upon,
Al-Lu `lu Wal Marjan, No.589]
It has been pointed out in the hadiths that, Sdaqah is of a daily
nature. For instance, Abu Dharr reported that the Prophet (Peace be
upon him) said: "Every son of Adam must perform an act of charity
(Sadaqah) every day that sun rises in. The people said: "O
Messenger of Allah, how can we obtain this Sadaqah that we give it
to those who deserve it?" He said: "There are so many ways of
doing good, such as praising Allah, glorifying Allah, claiming His
Magnificence, declaring that there is no god except the One God,
Allah, enjoining the right and forbidding the wrong, removing an
obstacle from one's path, helping the deaf to hear, guiding the
blind, directing the one seeking help and striving to one's utmost in
helping the needy and the weak. All of these are acts of charity
required from yourselves".
Al-Mundhiri said that Ibn Hibban reported the previous hadith in his
Sahih and Al-Bukhari in brief, in another version hok sory sire
added, "Smiling at your brother is a Sadaqah, removing stones,
thorns and bones from the street is a Sadaqah and guiding those
who are on the wrong path is a Sadaqah."
Adding to that, what is so firm in this hadith is that there is
Sadaqah upon every organ, bone and joint of his body. This is the
Zakah which the Muslim gives for his body and health.
Borayda reported that the Prophet (Peace be upon him) said:
"There are 360 joints in the human body, for each one he must give
Sadaqa." [Note: Reported by Ahmad and Ibn Hibban, Sahih Al-Jami
AI-Saghir (No. 4239)]
Abu Hurairah reported that the Prophet (Peace be upon him)
- - - - -
said:"Every part of man's body must give Sadqah in every day the
sun rises. To deal justly between two people is a Sadaqah". To help
man with his beast, loadig or lifting his good on it is a Sadaqah. A
good word is a Sadqah. Every step one takes towards Prayer is a
Sadqah. And removing anything injurious from the road is a
Sadaqah." [Note: Agreed upon, Al-Lu `Lu' Wal Marjan (No.590)]
Thus, the Muslim turns into an active member of society who gives
as much as he takes. He does not grudge his money, knowledge,
effort and time willingly to his society. Undoubtedly, every human
being is able to give or do something, no matter how limited or
meager his capabilities are, for Allah created no human being void
of any kind of ability or blessing.
To illustrate this, Abu Dharr reported that," One day he asked the
Prophet (Peace be upon him), `How can a slave rescue himself from
Hell-fire?' The Prophet answered: "By having strong Faith." I said:
"O Allah's Prophet! should this faith be manifested in action? The
Prophet said: "You must give as much as you can from what Allah
has bestowed on you." I said: "O Allah's Prophet, what if one was so
poor that he is not able to give anything? The Prophet said: "Then
he must enjoin the good and forbid the wrong." I said: "What if he
cannot do that?" The Prophet said: "Then he must help his brother
who is without any skills." I said: O Allah's Prophet: "What if he
does not master any skill whatsoever?" The Prophet said: "Then he
must help the oppressed." I said "O Allah's Prophet, what if he was
so weak that he could not help the oppressed?" The Prophet said:
"You are leaving your friend no chance to do good. Then he must
abstain from his evil doing." I said: "O Allah's Prophet, "Is this
enough for him to enter Paradise? The Prophet answered: "If any
one does any of the former things, then I will personally take him
by his hand until he enters Pradise" [Note: Mentioned by AI-Haisami
in AlMajma', saying: It is reported by AI-Tabarani in AI-Kabir]
The least a Muslim can do so in fulfilling his social obligation of
Sadaqah in the case that he can not serve the people in any other
way, is to abstain from evil doing and avoiding evil words or actions
against others. Although this may seen as a rather negative attitude
towards society, it is at least a moral gain where they are safe from
his evil.
- - - - -
In this respect a poet says:
If a man becomes safe in his morning and evening from people's
harm -save what he gains surely, he will be a blessed one. The
reward for this required social Sadaqah is doubled if the receiver is
in need or troubled (the more one is in need of it, the greater the
Sadaqah and more abundant the reward.) In this respect, the
Qur'an states: "Or the feeding on a day of hunger, of an orphan
near of kin or a needy one down in the dust." (90:14-16)
These two verses point out the reward for feeding the orphans or
the needy during famine. This is in contrast with the greediness and
opportunism of those who use times of famine to double their profit.
Hence, the reward for feeding orphans, especially relatives, and the
needy who are destitute is great.
There are many hadiths which urge the Muslim to relieve others
from distress, hardship or crisis. Moreover it encourages him to
allow time for the debtor who is in difficulty to repay him or write off
the debt altogether or some of it as an act of charity.
"Whosoever removes a worldly grief from a believer, Allah wilt
remove from him once of the griefs of the Day of Judgment.
Whosoever alleviates (the lot of) a needy person, Allah will alleviate
(his lot) in this world and the next. Allah will aid a servant (of His)
so long as the servant aids his brother". [Note: Reported by Muslim,
Abu Dawud, and AI-Tirmidhi on the authority of Abu Hurairah]
"The angels received the soul of a man who has passed before you,
and questioned him, "Have you done any good deed?" "No!" he
replied. "Try to remember." The angels commented. The man said:
"I used to lend money to people, ask my servants to give time to
the poor and be easy with the well-to-do person." He (the Prophet)
said: "The Almighty then ordered: "Excuse him". [Note: Agreed
upon on the authority of Rudhaifah. Al-Lu `Iu" Wal Marjan, (No.
1006)]
In another narration, the man said: "Forgiveness was my chief
character, I used to Grant time to the well-off and forgive the
needy. Allah, the Exalted said: "I should be the One Who forgives,
therefore I forgive him" [Note: Reported by Muslim on the authority
of Hadhaifah] "Abi Qatada reported that he asked a debt or to repay
- - - - -
his debt yet he hid and when he found him he said, "I am in
difficulty." Abu Qatada said: "Do you swear by Allah?" He said, "By
Allah, I am." Thereupon said: "I certainly heard the Messenger of
Allah says: "Whosoever pleases to be protected by Allah against the
trouble of the Day of Judgment, let him alleviate (the lot of) a
needy person or write off the debt thereof ". [Note: Reported by
Muslim]
"By Allah" means that he swears by Allah that he is truly in
difficulty.
Abu Al-Yasr reported that I saw with my own eyes (he pointed to
his eyes with his two fingers) and I heard with my own ears (he
placed his fingers in his ears) and I remembered by heart (he
pointed to his heart) the Messenger of Allah (Peace be upon him)
say:
"If one loves to be sheltered by Allah's Shadow, he must give time
for the debtor in difficulty to repay his debt or write off part of the
debt". [Note: Reported by Ibn Majah]
Ibn `umar reported that a man came to the Messenger of Allah
(Peace be upon him) and said: "O Messenger of Allah, who are the
people whom Allah loves most?" He answered: "The people whom
Allah loves most are those who are always ready to help others in
any way they can, and the deeds that Allah loves most are the
deeds that make a Muslim happy by relieving him from distress,
trouble or crisis, repaying his debt, or feeding him. The mere
walking of a Muslim in order to do something to help his brother is
better than `i'tikaf (seclusion) in this mosque (Al Madina Mosque)
for a whole month." [Note: Reported by Al-Asbahani and Ibn Abi Al-
Dunia]
Even though these hadiths may have mentioned the Muslim in
particular, this does not mean that the non-Muslim should not be
helped for the Prophet (Peace be upon him) said:"Those who are
always ready to help others in any way they can."
Allah, moreover, has praised those who feed the captive irrespective
of the fact that they may be disbelievers. Islam regards merciful
treatment to animals as one of the greatest virtues
- - - - -
Furthermore, the greatest act of goodness which Islam prescribes in
reverence is "Sadaqah Jariyah" or perpetual charity, where the
reward continues after death.
The authentic hadith praised the perpetual Sadaqah, as Ahmad and
Muslim related that the Prophet (Peace be upon him) said: "When a
person dies, the opportunity of gaining more rewards ends except
for these three: Sadaqa Jariyah, knowledge from which there is a
benefit, or a pious child supplicating to Allah for him."
This perptual charity includes the endowment on charitable projects
which started at the time of the Companions of Prophet Muhammad
(Peace be upon him). In it a Muslim would entrust his personal
wealth and profits to charitable establishments and projects.
The Islamic Civilization, more than any other civilization, is famous
for its huge charitable trusts which cover all areas of beneficial acts
towards man and even animals, which is unparalleled in any other
civilization.
Discipline and Public Conduct
Discipline in life in general is one of the aspects of Civilized Conduct
that the Sunnah advocates.
It is well-known that, the Arabs did not lay any importance to this
concept as individualism was quite prominent at that time. They
rejected laws, governments and discipline with each one of them
conducting his life according to his own set of rules and laws except
for the measures pertaining to the security, sanctity, ambitions, and
greediness of his tribe. As for those measures concerned, each one
was devoted heart and soul to his tribe whether he would be in
defence of truth or falsehood. He was in fact immersed in excessive
individualism and prejudiced fanaticism.
When Islam dawned upon the Arabs, it turned their lives around,
turning them into civilized persons who adhered to discipline and
who respected laws in their personal and public life. Hence, no
Muslim would enter someone's house -even if he was his nearest of
kin, without asking permission to enter first. Asking permission
could be repeated thrice, when if denied, the person should leave at
once.
- - - - -
It is reported that the Prophet (Peace be upon him) said:"If anyone
of you asks the permission to enter thrice, and the permission isn't
given, then he should return" [Note: Agreed upon on the authority
of Abi Musa and Abi Sa'id, Al-Lu' `lu" Wal Marjan, (l391)]
Also, a Muslim must not sit between two people unless they give
him permission. He should sit at the farthest point of the assembly
and he should sit in his place even if he left to do something and
then returned.
Islam sets the rules that govern greeting: The small number of
people should greet the large number of people, the younger person
should greet the older one, the one who is riding should greet the
one who is walking and the one who is walking should greet the one
who is sitting.
In addition, Islam sets the rules for eating and drinking. `Umar Ibn
Abi Salmah narrated that the Prophet (Peace be upon him) said: "O
boy! mention the Name of Allah and eat with your right hand, and
eat from the dish that is nearer to you." [Note: Agreed upon on the
authority of `Umar lbn Abi Salmah, Al-Lu `Iu' Wal Marjan, (1313)]
The Prophet (Peace be upon him) once said to one of the younger
Muslims in the assembly who wanted to speak before one of his
elders without his permission: "Let the oldest speak first unless he
gives you his permission".
Every individual must respect the rights of others and adhere to the
prevailing laws of buying and selling, marriage, and other
transaction.
For instance, a man should not try to cancel a sale already agreed
upon between some other persons (by offering a bigger price). And
a man should not ask for the hand in marriage of a girl who is
already engaged to his Muslim brother, unless the first suitor gives
her up, or allows him to ask for her hand.
People must respect contracts and conditions agreed upon with
others so that one's affairs and business will have stability.
The Prophet (Peace be upon him) said: "The rights are decided by
the conditions." [Note: Reported by Abu Dawud and AI-Hakim on
the authority of Abi hurairah, Sahih Al-Jami AISayhir, (No. 6714)]
- - - - -
Muslims must cooperate in organizing their lives, helping one
another to fulfill their obligations and take their rights.
The Prophet (Peace be upon him) said:"If three Muslims traveled,
they must appoint a leader from among them." [Note: Reported by
Abu Dawud on the authority of Abi Sa'id, (No.2608), and on the
authority of Abu Hurairah, (No.2609). It is also reported by Al-
Baihaqi in Al-Sunan, vol.5, p.257]
`Umar Ibn Al-Khattab said: " if there is a group of three people,
they must appoint one of them as a leader. The Prophet (Peace be
upon him) ordered us to do so" [Note: Reported by Al-Hakim]
In another hadith, the Prophet (Peace be upon him) said: "If three
people are in the desert, they must appoint a leader amongst
them". [Note: Reported by Ahmad on the authority of `Abd Allah
lbn `Amr]
Imarn Al-Khattabi illustrated the wisdom of this Prophetic as: "The
Prophet wished that the group should avoid disagreement and reach
consensus. For if two men asked the judgment of a third man in a
certain issue and he judged justly, then his verdict must be
obeyed." [Note: Mentioned by Al-Khattabi in Ma`alim Al-Sunan,
(No.2496)]
Whenever the Prophet (Peace be upon him) sent a group on an
expedition, he elected one of them as a leader and ordered them to
listen and obey him. He said "Whoever obeys the leader, obeys me,
and who disobeys the leader, disobeys me". [Note: Agreed upon on
the authority of Abi Hurairah, Sahih Al-Jami', (No. 6044)]
The Prophet also stated that obedience to leaders is obligatory even
if he was an Ethiopian slave `Abdullah Ibn `Umar narrated that the
Prophet (Peace be upon him) said: "A Muslim must listen and obey
(the order of his leader) whether he likes it or not unless he orders
him to be disobedient to Allah, and if an act of disobedience (to
Allah) is imposed, one should not listen to it nor obey it. [Note:
Agreed upon on the authority of Ibn `Umar, the previous source,
(No. 3693)]
The Glorious Qur'an commands Muslims to obey those entrusted
with authority over them, as it commands Muslims to obey Allah
- - - - -
and His Prophet saying: "O you who believe! Obey God and obey
the Messenger, and those entrusted with authority over you. But if
there arises any dispute about anything refer it to God and the
Messenger." (4:59)
Furthermore, the Qur'an commands them to practice self-control
concerning the matters which affect the safety of the group, to hold
their tongues concerning what they do not know, and to refer such
matters to those who are responsible and capable of assessing
them. In this respect Allah states: "When there comes to them
some matter touching (public) saftey or fear, they divulge it. If they
had only referred it to the Messenger and to those charged with
authority among them, the proper investigators would have tested it
from them." (4:83)
The Mosque and the congregational Prayers were the day to day
practical school, in which the Muslims were taught by their
instructor, the Prophet. In it they received lessons on Tarbiyah
[Note: Education and nurturing according to the guidelines of Islam]
and the practical application of the principles of Islam transforming
those concepts into some thing tangible and a living reality.
In the mosque, they learnt in a practical way the necessity of the
group, the importance of leadership, the value of obedience, the
obligation of law and order and the respect for the rules of public
conduct.
For instance, the congregational Prayer must be led by an Imam
who must be selected according to certain specifications and
conditions set by the Prophet (Peace be upon him) who said: "The
Imam of a people should be the one who is most versed in the Book
of Allah".
If they are equal in their recital, then he should be the one who has
the most knowledge of
the Sunnah. If they are equal in their knowledge of the Sunnah,
then he should be the one who migrated first. If they are equal in
that, then he should be the eldest. And no man should be led in
Prayer among his family nor within his authority. [Note: Reported
by Al-Jama'ah on the authority of Abi Mas'ud AI-Ansari, Sahih Al-
Jami' Al-sayhir, (No.8011)]
- - - - -
The imam must straighten the lines by word and by action until they
are as straight as an arrow. There must be no curves, no gaps and
no awkwardness in the line. For the awkward appearance of the
lines reflects the awkwardness of the hearts. And, the different
positions of the bodies foreshadows the difference between the
hearts.
The Prophet (Peace be upon him) was the model and the instructor
of all these values. His noble hadiths set down the rules, clarified
the particular ties of the manner of the congregational Prayer which
Allah and His Prophet love. Ibn Umar reported that the Prophet
(Peace be upon him) said: `"Straighten your lines and put your
shoulders close to each other. Be gentle with each other and fill in
the gaps for Satan to pass through it and whosoever straightens a
line, Allah will straighten him (his affairs). And whosoever disrupts a
line, Allah will distrupt him (his affairs) in turn. " [Note: Reported by
Abu Dawud in a good transmission]
On the authority of Al-Nu'man Ibn Bashir, who said that: "The
Prophet would straighten us in our lines as one straightens an
arrow, until he saw that we had understood him, then one day just
as he was about to start the Prayer, he saw a person with his chest
sticking out of the line, so he said: "O worshipers of Allah,
straighten your lines otherwise Allah will cause us to be at variance
with one another" [Note: Reported by Muslim in the book of Prayer,
(No.436)]
Anas Ibn Malik narrated "Once the "Iqama" was pro nounced and
the Messenger of Allah (Peace be upon him) faced us and said:
"Straighten your lines and stand together, for I see you behind my
back." [Note: Reported by Al-Bukhari and Muslim on the book of
Prayer]
Also Anas reported that, the Prophet (Peace be upon him) said:
"Straighten your lines as straightening of lines is essential for a
perfect and correct Prayer." [Note: Agreed upon]
Abu Mas'ud Al-Ansari reported that the Messenger of Allah (Peace
be upon him) used to pass his hand over our shoulders saying:
"Straighten your lines and do not cause differences amongst you
lest it differentiates between your hearts (minds). Let those who
- - - - -
possess insight and reason follow me, then the next and so on"
[Note: Reported by Muslim in the book of Prayer, (No.423,122)]
`Abdullah Ibn Mas'ud reported that the Prophet (Peace be upon
him) said:"Let those who possess insight and reason follow me and
then the next -three times, I warn you against making noise,
shouting or arguing as happens in markets." [Note: Reported by
Muslim in the book of Prayer, (No.422, 123)]
Abu Sa'id AI-Khudri reported that the Prophet (Peace be upon him)
noticed his Companions going to the back lines, and he said: "Come
closer and follow me and let those behind follow you. People will
continue going to the back until Allah will put them in the back."
[Note: Reported by Muslim in the book of Prayer, (No. 438-1 30)]
Jabir Ibn Samrah reported that the Prophet (Peace be upon him)
watched us as circles, so he
came out to us saying: "Why I behold you in crowds?! Then he went
further saying: "Why don't
you make the lines like the angels make their lines in the presence
of their Lord?" We asked:
"O Allah's Prophet how do the angels make their lines in the
presence of their Lord?" He replied: "They complete the first line
and stand closely together, side by side, in a line." [Note: Reported
by Muslim in the book of Prayer, (No.430:119)]
When the Imam starts praying, the foremost behind him must
follow him. It is forbidden to precede him in bowing (Ruku'),
standing erect (Qiyam), or prostration (Sujud) or in any other act
during the Prayer. For this disturbs the manner of the congregation
which is disciplined and controlled when it stands behind the leader.
Anas also related: "The Imam is selected so that he is followed,
therefore, do not differ with him. When he pronounces the Takbir,
then pronounce, the Takbir. When he bows, then you should bow.
When he stands erect then stand erect. When he says `Allah hears
him who praises Him", Say "Our lord be praised". When he
prostrates, you should prostrate." [Note: Agreed upon, AI-lu'lu' Wal
Marjan, (No.232)]
The imam is to be followed and his Prayer is valid unless he leaves
- - - - -
out an obligatory act or a prerequisite of the Prayer, then the
eldest, the youngest and even the women in the back lines should
draw to his attention his mistake with out making a fuss or noise. A
women should clap her hands even if she in the farthest line in
order to make him aware of his mistake.
The following instructive hadiths shed more light on this issue. Anas
reported that the Prophet (Peace be upon him) said: "O people! I
am your Imam so do not precede me in bowing, prostration,
standing erect nor complete the Prayer before me. By Allah, I see
you from behind and before me." [Note: Reported by Muslim,
(426:112)]
Abu Hurairah also narrated that the Prophet (Peace be upon him)
said: "Don't precede the Imam. Say the Takbir when he says it;
bow if he bows; if he says " [Note: eported by Muslim,
(No.417:8)]`Sami' allahu liman hamidah', say `Rabbana wa lakal
hamd."
AI-Baraa' Ibn `Azib narrated that they were praying behind the
Prophet (Peace be upon him) and when ever he said: "Sami' allahu
liman hamidah, no one bowed until we saw him touching the ground
by his forehead." [Note: Agreed upon, Al-Lu `Lu' Wal Marjan,
(No.274)]
Abu Hurairah reported that the Prophet (Peace be upon him) said:
"Do you not fear that if you raise your head before the Imam, Allah
may change your head into that of a donkey." [Note: Agreed upon,
see Al-Lu `Lu' Wal Marjan, (No.247)]
Abu Hurairah reported that the Prophet (Peace be upon him) said:
"Whoever lifts or lowers his head before the Imam, has his forehead
held by Satan". [Note: Reported by Imam Malik in AI-Muwatta',
vol.1, p.92]
This is the practical instruction (Tarbiyyah) and continuous training
which is held by obedience and discipline. Thus, congregational
Prayer is a vivid image of what Islam craves for the group in actual
life. It reflects being up right without curving, order without
confusion, discipline without disturbance, unity without division and
obedience where there is no sin. In addition, it gives priority to
those who possess insight and reason, and to those who are
- - - - -
knowledgeable giving every human being what he deserves.
Cleanliness and Beautification
The attention to hygiene is another aspect of Civilized Manner
(Suluk Al-Hadari) which is an unknown concern in any other religion
or philosophy before Islam. Cleanliness became an essential part of
the rites and worship to such extent that it is an inseparable part of
the Muslim's life.
The five daily Prayers are obligatory upon every Muslim, man and
women. This Prayer is actually pledge to meet Allah, the Exalted,
from the rising of the dawn until the disappearance of the twilight at
evening. It is, in fact a spiritual shower washing away sins five
times a day. In this respect Allah says: "And establish regular
Prayers at the two ends of the day and when the night approaches,
surely the good deeds blot out the evil deeds." (11:114)
This Islamic Prayer has a uniqueness unlike the Prayer in other
religions in that physical purification is a necessary condition. If
Prayer is the key to Paradise then, likewise purification is the key to
Prayer. The Prophet (Peace be upon him) said: "Allah does not
accept Prayers without purification." [Note: Reported by Muslim and
Ibn Majah on the authority of Ibn `Umar, also by Ibn Majah on the
authority of Anas and Abi Bakrah and also Abu Dawud, Al-Nasa'i
and Ibn Majah on the authority of the father of Abi Al Malih, Sahih
Al-Jami' Al-Saghir, No.7746]
This purification and cleanliness are of two kinds: purification from
impurities and purification from the excretions of the penis, vagina
or anus.
Purification from impurities purifies the body, the clothes and the
place in which one prays from any impurities such as the stains of
the blood, dead animals and pigs, and the vomiting, urine or
excrement of human beings and animals.
The other kind of purification does not mean cleanliness from
something palpable. But rather purifying the inner of oneself
because it is an order from Allah. A Muslim is obliged to make
ablution if exposed to minor impurities. This means he must wash
the areas of the body which are ordinarily exposed to dust and dirt
- - - - -
and he should have a body-washing (Ghusl) after menstruation and
sexual intercourse. Moreover, these acts of purification are
connected to recurrent natural stimuli which one must blot out
through purification. It is also preferable, in Islam, for the Muslim to
be eager to clean his body regularly, particularly when he meets his
fellow Muslims in the congregational Prayers.
Ghusl is also an act in which it is preferable to be performed before
the Friday congregational Prayer as stated in the noble hadith. In
other versions, the hadith goes to the extent of ordering one to
perform (Ghusl) as part of the overall cleanliness and hygiene of the
Muslim Society: "Ghusl on Friday is obligatory (Wajib) on every
adult!" [Note: Reported by Malik, Ahmad, Abu Dawud, Al-Nasa'i,
and Ibn Majah on the authority of Sa'id, Sahih Al-Jami' AlSaghir,
(3690)]
By adult, he means a sane human being who is of the age in which
his deeds are held accountable before Allah. Another hadith obliges
the Muslim to perform (Ghusl) at least once a week saying: "Every
Muslim should bathe once every seven days where he should wash
his head and alt of his body." [Note: Agreed upon on the authority
of Abu Hurairan, Al-Lu `Lu' Wal Marjan, (No.442)]
The Sunnah has directed attention in taking care of certain parts of
the human body such as the mouth. The means of cleaning it was
the Swak which is easily found and used in the Arab Peninsula. In
this respect, the Prophet (Peace be upon him) said: "The Swak is a
purifying agent for the mouth and it is a way of seeking Allah's
Pleasure." [Note: Reported by Ahmad on the authority Abi Bakr;
also by Al-Shafi'i, Ahmad, Nasa'i, Ibn Khaizamah, Ibn Hibban, Alhakim
and Al-Baihaqi on the authority of `Aishah, and by Ibn Majah
on the authority of Abi Umaman, Sahih Al-Jami Al-Saghir, (3695)]
Concerning the hair, Abu Hurairah reported that the Prophet (Peace
be upon him) said: "Whoever has hair should care about it." [Note:
Reported by Abu Dawud on the authority of Abu Rurairah, (No.
4163), Sahih Al-Jami' Al-Saghir, (No.6497)] `Ata' Ibn Yasser
reported that: "A man came to the Prophet (Peace be upon him):
When he was in the mosque with uncomped hair and an untidy
beard. The Prophet pointed to him as if ordering him to fix his hair
- - - - -
and beard. He did so and returned. Thereupon the Prophet (Peace
be upon him): When he was in the mosque observed, "Isn't this
better than one of you coming with his hair uncomped, as if he was
a devil ?" [Note: Reported by Malik, Al-Mawatta', vol.2, p.949] Thus
the Prophet as the instructor taught the Muslims the importance of
having a pleasant appearance which comes second in importance
after the excellence of the inner self. Furthermore, he taught
Muslims to wash their hands thrice on waking up before putting
them in the water, saying, "For no one knows where his bands were
during sleep." [Note: Reported by Al-Bukhari, Muslim, Ibn Majab,
Al-Nasa'i, Abu Dawud, and Al-Tirmidhi on the authority of Abu
Hurairah, Sahih Al-Jam'i Al Saghir, No.332]
For Arabs used to clean their private parts with stones due to
scarcity of water and many of them weren't in the habit of wearing
pants, so perhaps they might have touched their private parts
(where the impurity was) while they were asleep.
He also taught them to wash their hands after eating and
particularly after eating meat. He went so far as to warn them
against neglecting to wash their hands before sleep saying:
"Whoever goes to sleep without washing his hands from the traces
of fatty foods, exposes himself to illness and should blame no one
but himself." [Note: Reported by Abu Dawud (No.3852), Al-Tirmidhi
(No.1861), Ibn Majah (No.3267), and Ibn Hibban as mentioned in
AlMawarid (No. 1354), all of them reported it on the authority of
Abu Hurairah except Ibn Majah who reported it after Fatimah, (May
Allah be pleased with both of them), No.3296]
The Sunnah stressed the importance of cleanliness in the house
saying: "You must clean your houses and do not follow in the
footsteps of Jews". [Note: Reported by Al-Tirmidhi]
Moreover, the Sunnah instructed Muslims to maintain the
cleanliness of the roads by lifting any harmful objects found on it.
This is considered a Sadaqa and as a means to ridding the streets of
impurities and filth.
Some Bedouin Arabs used to urinate on the roads or in the shade.
The Prophet (Peace be upon him) strictly warned them against it
and considered it one of the reasons to provoke Allah's curse and
- - - - -
the people's curse saying:
"Beware of those acts which cause others to curse. They asked,
"What are those acts?" The Prophet (Peace be upon him) said:
"Relieving oneself in the people's walkways or in their shade".
[Note: Reported by Ahmad, Muslim and Abu Dawud on the authority
of Abu Hurairah, the previous reference (no. 110)]
"Beware of the three acts that cause others to curse you: relieving
yourselves in a watering place, on foot paths or shaded places."
[Note: Reported by Abu Dawud, Ibn Majah, Al-Hakim and Al-Baihaqi
on the authority of Mu'adh, Sahij' Al-Jaini' Al-Saghir (no. 112)]
This instruction in conjunction with the others were the first
attempts, known in the history of mankind, to link human beings
with the protection of the environment from harm in the name of
religion.
A. Why Should Islam Stress the Importance of Cleanliness:
This is due to several considerations in the Sunnah as well as the
Qur'an. First, cleanliness
is one of the qualities which Allah, the Exalted, loves. He says:
"Surely God loves those who repent, and He loves those who are
always pure." (2:222) He also praised the people of Qiba' and their
love of cleanliness, saying, "A mosque which was founded upon
piety from the very first day is more worthy be stood in. In it are
men who love to purify themselves, and God loves those who purify
themselves." (9:108)
Purification or cleanliness is considered an inseparable part of faith
to the extent that some Muslims mistook the saying: "Cleanliness is
a sign of faith" as a hadith. The actual authentic hadith in this
respect says: "Purification is half of faith" [Note: Reported by
Muslim, Ahmad and Al-Tirmidhi on the authority of Abi Malik AlAsh'ari,
Sahih Al-Jami' Al-Saghir (No.3957)]
Purification includes both moral purificatiwhere one is free from
polytheism, hypocrisy and ill manners, and physical purification
means private and public cleanliness.
Second, cleanliness is the pathway to health and strength. Islam
aspires the health and strength of Muslims, preparing them to
- - - - -
confront and overcome different circumstances and as ammunition
for the Muslim group. The strong believer is better and Allah loves
him more than the weak believer. The Muslim is entrusted with his
body thus, he must not neglect it until it becomes plagued with
disease for the Prophet (Peace be upon him) said:
"Your body has a right on you." [Note: Agreed upon on the
authority of `Abdullah Ibn `Amr, Al-Lu `lu' Wal Marjan (No.715)]
Third, cleanliness is a prerequisite to beautification or appearing in
the way most loved by Allah and His Prophet. It is reported that the
Prophet (Peace be upon him) said: "Allah is Beautiful and He loves
beauty."
After the Prophet (Peace be upon him) said: "If one has an atom's
weight of arrogant pride in his he! he will not enter Paradise". On
hearing the Prophet's words, a man said: I like to wear elegant
clothes and shoes or he said one likes to wear elegant clothes and
shoes.' The Prophet commented, "Allah is beautiful and he loves
beauty, arrogant pride means the denial of the truth and despising
people." [Note: Reported by Muslim on the authority of Ibn Mas'ud
in the book of Iman, (No.147)]
Allah, the Exalted says: "O children of Adam, adorn yourselves fully
at every time of prayer." And says: "Who had forbidden the
ornament of God which He brought forth for His servants and who
has forbidden the good things which he has provided?" (7:31-32)
Hence, `the Prophet forbade men going to the mosque in the
clothes worn at work. Al-Hasan used to adorn himself wearing musk
and his best garments on going to the mosque. When asked about
this, he explained:
"I beautify myself for Allah's Sake." Then he recited, "Adorn
yourselves fully at every time of Prayer."
Lastly, cleanliness and pleasant appearance are of characteristics
which allow relationships to strengthen amongst people. The sane
human being will try to avoid people who are unkempt. Hence, the
Prophet emphasized the importance of Ghusl or bathing on Friday.
Similarly, there is a prohibition on eating garlic, onion, leek and
food like it, before going to the mosque in order not to disturb
- - - - -
others from the strong odor. If one insists on eating them, then he
is not permitted to enter the mosque and is deprived of the
congregational Prayer.
In both Sahih Al-Bukhari and Sahih Muslim, Ibn `Umar reported
that the Prophet (peace be upon him) said:"Whoever has eaten
garlic, should not approach our mosque". [Note: Agreed upon, Allu'lu'
Wal Marjan (No.331-333]
Jabir Ibn `Abdullah reported that the Prophet (Peace be upon him)
said: "Whoever has eaten garlic or onion should keep away from our
mosque and stay at home." [Note: Agreed upon, AlLu `lu' Wal
Marjan (No 331-333)]
And Al-Mughirah Ibn Shu'bah reported; "Whoever has eaten from
this malignant tree, should not approach our mosque until its smell
completely vanishes." [Note: Reported by Ahmad, Abu Dawud and
Ibn Hibban, Sahih Al-Jami' Al Saghir (No.6092)]
These Hadiths rebukes those who eat these raw legumes and
threaten to exclude him from approaching the mosques. By
analogy, smokers, nowadays, should be deprived of approaching
the mosques for they expose people to passive smoking,
consequently, to danger.
These legumes are lawful -halal per se, whereas , smoking is
dangerous physically, spiritually, and economically and it is
thereupon judged as forbidden. The Ayah in which Allah describes
his Prophet in the books of old times apply to smoking as Allah
says: "He enjoins on them what is good and forbids them from what
is evil".
On the bases of instinct, intellect and scientific proofs, tobacco is
definitely not one of the good things in life.
B. Among the Privileges of Islam:
The regard to cleanliness in Islam is seen as one of Islam's great
privileges. This fact is emphasized through two points: Firstly, the
Arabs, like many people from the same environment and
circumstances, were almost Bedouin thus, most of them held little
importance to personal hygiene and the cleanliness of their houses.
This could be attributed to the scarcity of water in the region as
- - - - -
there were no rivers such as the Nile, the Tigris or the Euphrates.
What existed were wells which were either deficient or abundant
and relied upon rainfall which was sparse in number and quantity.
They therefore had to exert perseverance and effort in order to
progress from the stages of Bedouinism to the state of civilization
thus growing to love cleanliness to the extent that it became an
inseparable characteristic of their lives.
On reading the hadith, one becomes acquainted with the bad habits
which prevailed amongst them, such as urinating in running and
stagnant water as well as in walkways and shaded places.
In this respect, the Prophet (Peace be upon him) said:"None of you
should urinate in still water and then perform Ghusl in it." [Note:
Agreed upon on the authority of Abu Hurairah, AlLu'lu' Wal Mrajan
(No.161)]
"None of you should urinate in stagnant water and then make
ablution in it ". [Note: Reported by Ahmad, Al-Tirmidhi and AlNasa'i,
Sahih Al-Jami' Al Saghir, (No.7594)]
and,
"None of you should urinate in a bathing place." [Note: Reported by
Ahmad, Abu Dawud, AlTirmidhi, Ibn Majah, Al Nasa'i, Al-Hakim and
Ibn Hibban on the authority of `Abdulah Ibn Mighfal, Sahih Al-Jami'
Al-Saghir (No.7597)]
The second point is that, the prevailing religions in the Arabian
Peninsula and the areas in its vicinity, did not lay great importance
to cleanliness nor did they encourage their followers to partake in it.
In fact, a number of hadiths reported that the Jews did not care
about hygiene of their houses therefore, Allah's Prophet said: "Clean
your houses and do not follow in the footsteps of the Jews."
As for the Christian monks, they renounced personal hygiene as
part and parcel of the world which they had rid themselves of. This
world included marriage, eating the best food and similar pleasures.
All the other religions and philosophies are based upon the belief
that the human body is an evil entity which should be deprived of all
the good things in life including cleanliness and ornaments.
- - - - -
Innovative Research and Renovation
In the midst of legislative orders and modern necessities
On the subject of interpretation and renovation the Qatari magazine
'Al Ummah' had the following interview with the author of this book:
Q: Interpretation (ijtihad) is part of religion and it is one of its
foundations which proves the liveliness of Islam and its capacity to
find the adequate solutions to the changing problem of life. What
are the historical periods of the movement of 'ijtihad? Has its
activity stopped as has been alleged by some at particular periods?
Who is responsible for this situation? Is it correct that it is the
Ottoman Empire as it has been said?
A: Ijtihad started since the time of the Prophet (PBUH), as it was
stated in "the story of the 'Asr prayer in Bani Quraydhah " and in
the Hadith of Mu'ad when the Prophet (PBUH) appointed him in
Yemen, and asked him: "How do you judge amongst people when
you are called upon to do so?". He said "I use the Book of Allah".
"What if you cannot?", "Then, I use the Prophet's Tradition". The
Prophet said :" What if you cannot?", he responded "Then I use my
mind and I do not fail". Then he congratulated him and maintained
him in his post. This is a famous Hadith whose authenticity has been
recited by many religious leaders, among these are Ibn Taymiyyah,
Ibn Al Qayyim, Al Dhahbii, and Ibnu Kathir. Many of the Prophet's
companions have made independent judgement concerning different
issues while they were not in the vicinity of the Prophet (PBUH), and
when the Prophet learned about that, he either approved of their
judgement or he corrected their errors.
After the Prophet's (PBUH) time, his companions (God Bless them)
had to rely on interpretation and faced the changing problems of life
in the communities of deep-rooted civilisations which they inherited.
They reached Islamic solutions, which they adopted from Islamic
texts or from Islam's general guidance. They found in Islam, a
solution to every problem, and to each ill a cure.
The independent judgement of the Prophet's (PBUH) companions
concerning the events of life and their knowledge of the solutions
recommended by the religion of Allah to these events, represents
the real and authentic knowledge of Islam, which is characterised
- - - - -
by realism, leniency, the consideration of people's interests by
Islamic law, without exaggeration in the interpretation of the texts.
When one looks at the knowledge of the guiding Caliphs, or that of
Ibn Mas'uud, ibn 'Abbes, or 'Aishah and others (God Bless them all),
one will confirm that it is crystal clear that the Prophet's
Companions (PBUH) constitute the generation that is the most
knowledgeable of the essence of Islam. One example that will best
illustrate this is the attitude of Omar and his contemporary scholarly
companions, such as Ali and Mu'aad, when he refused to divide Iraq
upon the conquerors, considering its four fifths as their booty, as it
is clearly stated in the holy verse: "And know that whatever ye take
as spoils of war, Lo! A fith thereof is for Allah," (Surah 8, Verse 41)
and decided that the land should remain to serve the interest of the
following generations of Islam. He told those who opposed him: "Do
you want the last of the people to come to find nothing left for
them?" Then Ali and Mu' ad said to him: "Find a solution to suit both
the first and the last to come". Upon this, he decided that solidarity
between the different generations of the Islamic nation, as well as
that of the different countries, is obligatory.
The same attitude is that of Othman (GBH) towards stray camels. In
the Hadith it is commanded that any stray camels will be left alone,
and he said to whoever asked him about them: "Leave them alone,
they have their shoes and their water, they go to the water and
feed on the trees, until their owner comes." Thus, during the reign
of Abu Bakr and Omar, stray camels were left to themselves moving
freely and reproducing, without anybody disturbing them, until their
owner finds them. During the time of Othman, he found that people
changed and started to catch stray camels, and it became difficult
for some of them to return to their owners. Then he decided that for
the interest of the people it was time to start to collect these stray
animals. So he appointed a shepherd to collect them and identify
them. When he does not find their owner, he sells them and keeps
the money until the owner comes back.
During the era of Ali (GBH), he established a system that insures
people's property when they leave it to a workman for repairs,
holding the latter responsible in case the property is lost, in spite of
the fact that workmen were generally trustworthy. He said: "That is
- - - - -
the only way to correct people ", as he had noticed the change in
people's behaviour.
Thus it is clear that the knowledge of the companions resided in the
width of its horizons, its realism and leniency while it certainly never
lost sight of the foundations.
The disciples and followers of the companions toed the same
direction and attitude, especially those who established
jurisprudence schools throughout the land, by teaching and advising
in the case of novel situations and issues. They faced each event
with a Hadith. Within these schools and universities which were
established inside some of the important mosques, emerged the
most famous Imams, leaders of the rites, each of whom had its
followers, such as: Abu Hanifah, Maalik, Al Shaafi'ii, Ahmed, Al
Thawrii, Al Awza'ii, Al Tabarii, and Dawuud Al Dhaahiri ...
In the first centuries of Islam, the number of interpreters was larger
than could be counted. They had various ways and means of
understanding and interpreting the laws, while they agreed that the
basic source of Islamic law are the Book and the Tradition. The Book
is the foundation and the Tradition is the explanation and the
clarification. After that come the secondary sources, which follow
suit, such as Al Istihsaan, Al Istislaah Wa Saddu Al Dharaa'i',
Ri'aayatu Al'Urf, Shar'u Man Qablanaa, and others about which the
scholars have disagreed. Some of them authenticated these
sources, others denied them, while others expanded or restricted
them.
The important fact is that jurisprudence grew and expanded. The
number of real, expected and hypothetical issues became bigger;
books were written and its rules were established. The ways of
extracting these rules from the foundations of jurisprudence were
established. Such a science was invented by Muslims, and nothing
like it is found in any other nation. It is considered as one of the
prides of the Islamic heritage.
Islamic jurisprudence remains the basis of justice and legal opinion
in all the Islamic societies. This remained as such until colonisers
invaded Islamic countries, and separated Islamic Law from justice
and legislation, except in the narrow domain which they named
- - - - -
'Personal Statute'.
It is important to note that what is usually said, concerning the idea
that Islam was impaired directly after the period of the guiding
Caliphs, is not true. It is undoubtful that during twelve centuries,
Muslims did not have any constitution or law which they followed
except from Islamic law, in spite of what might have happened in
terms of misunderstanding, or misapplication of its lenient rules.
The closing of the practice of innovative research
As to the notion of the closing of the chapter of interpretation, we
think that the Ottoman Empire has become a rack, upon which all
errors and slips in all areas are hung by many. In reality, the
domination of tradition, and religious chauvinism, and the waning of
expert interpretation, are issues which arose before the era of the
Ottoman Empire. They have also spread to the different countries of
the Arab World to different degrees, in spite of the fact that there
was no period which had no interpreters. Then we find Imam Al
Suyutii (d. 911 H) announcing that he reached the level of
unbounded interpretation, hoping to be the renovator of the ninth
century. He is well -known for his understanding of the Hadith
stated in Al Tajdiid. He also wrote his book Al Raddu'alaa man
'akhlada ila L'ard wa Jahala 'anna l'ijtthauda fii kulli'ishriin fard.
In the twelfth century, there was the great innovator, the wise man
of Islam, Ahmed Ben Abdul Rahiim, alias, Shah Wali Allah Al
Dahlawi (d. 1176 H). He is the author of Hujjat Allah Al Baaligha,
and other original books. In the thirteenth century, we find in
Yemen the expert interpreter, Imam Muhammad Ben Ali Al
Shuukaanii (d. 1250 H), and whose interpretation resides in the
sections and chapters of his books Naylu L'awtaar, Al Saylu Ljarraar,
and Al Daraarii Al Mudiitah, as well as his book of interpretation Al
Durar Al Bahiyyah and Irshaad Al Fuhuul ilaa Tahqiiq Al Haqq min
'Ilm Al 'Usuul.
In order for us to be fair to reality and history, we have to state the
following: The Ottoman Empire has given much importance to the
Holy fighting, more than it did interpretation. Islamic leadership
requires both: interpretation, in order to know the true path and the
true religion which Allah sent through His Prophet (PBUH), and holy
- - - - -
fighting in order to protect and preserve such religion. The scholar
of Islam, Ibn Taymiyyah, said: "Religion requires both a guiding
book, and winning iron", thus referring to Allah Almighty's holy
words: "We verily sent Our messengers with clear proofs, and
revealed with them the Scripture and the Balance, that mankind ma
y observe right measure; and He revealed iron, wherein is mighty
power and many uses for mankind ..." (Surah 57, Verse 25).
Q: During the Ottoman Empire, more importance was given to iron,
i.e. they gave more importance to the military aspects of life than to
the intellectual ones, until the overwhelming shock of confronting
the rebirth of the west. Some scholars consider that renovation in
the contemporary era was started by Jamal El Diin Al Afghaanii,
except that his followers gradually started to rely simply on the text,
and became closer to tradition, especially Muhammad Rashiid
Redaa. So, "is it possible to put these efforts in the right perspective
from the point of view of the renovation movement? "
A: This quote shows that its author did not have full awareness of
the full meaning of renovation, its extent and its rules. Had he had
such knowledge, he would have realised that the process was
gradual, and did not relapse as it is claimed. It started with
generalities, then continued with improvements, until it reached
specialisation. It was not steady at the start, and then began to
take control. Sheikh Muhammed Abduh was closer to control in the
courts
of justice, than his master Al Afghaanii, thanks to the profound
culture he acquired in Al Azhar. Sir Muhammad Rashiid Redaa was
close to control in the courts of justice, than his master Professor Al
Imam, thanks to his wide knowledge of
The books of tradition and heritage. He was also well acquainted
with the publications of the Salafi school which was represented by
Imam Ibn Taymiyyah and his disciple Ibn Al Qayyim. It is he who
started the strong campaigns against inertia and imitation in his
valuable magazine Al Manar. He also wrote reformative articles and
innovative scientific opinions, during a third of a century or more.
The interpretations of Sheikh Rashiid and his innovative opinions
spread throughout the Muslim World, and were met with greater
- - - - -
acceptance than the innovations of his master, in spite of the fact
that they were few. As to the interpretations of Sir Jamal El Diin, we
hardly know any precise ones. His personality was that of the
revolutionary leader, who awakened the minds, aroused the feelings
and triggered ambition and commitment. He did not have the
personality of the scholar who is consistently led by sources and
rules. So each one follows the path that he was born for.
Some of the views of Sheikh Muhammed Abduh in the interpretation
of Qur'an were adopted by others. Some of them are those
concerning the story of Adam, his statements about the birds of
Babel, and the like. His excuse was that the Western civilisation was
in its heyday, and admiration thereof was at its highest. Thus, the
rational bias was preponderant; and so were the attempts to bend
the text until it fit the new concepts, and the adaptation of the
commands of religion to the intellectuals who had a western culture.
And all this was done even when it required affectation.
As to those who want to evaluate any person, and to qualify his
thought and works, it seems only fair to put the latter in their
special historical context, and not to compare his time and space to
our own time and space. Some of the views that seem to us today
to be clear and obvious, were not so in his time. God bless a man
who is fairer to others, and who gives every worker what he
deserves and is a fair witness for the sake of God.
Legal interpretation is a collective duty at times and an individual
duty at other times. It has its meaning, its extent and its rules. Can
these issues be clarified so that confusion does not set in and so
that those who are not fit for interpretation, do not undertake it.
Innovation should be construed as making one's utmost effort and
pouring one's widest knowledge in the extraction of the legal rules
from its proofs through observation and thinking. It is a collective
duty that applies to the whole nation. The nation becomes like an
orphan if a number of its members do not satisfy its need in
innovation. Thus it becomes an individual duty of anybody who feels
that he is qualified and has the capability to undertake it, if he does
not find anybody to undertake such responsibility in his place.
Innovation is needed in two situations:
- - - - -
First: The situation in which there is no legal text available, and
where the legislator has deliberately left a gap, out of compassion
and not out of forgetfulness. This allows the innovator to fill the gap
in a way that satisfies the expectations of the people, according to
the paths which are followed by such innovators as analogy,
preference or adaptation to the situation, as well as other reasons.
It is to be noticed that in some areas of jurisprudence there is a
proliferation of texts dealing with points of detail sometimes, for
example: worship and family issues, which hardly change
throughout the ages and places, while there is dire need for texts
that forbid disputes, as long as it is possible. Besides, there are
areas where the texts are to a large extent scarce, or too general
and summarised, thus leaving to people the freedom to innovate by
themselves -in light of the overall sources -according to the
interests of their society, and the conditions of their era, instead of
finding detailed texts that would tie them or restrict their
movement. This is exactly the case in the issues of consultation, the
ruling system, the proceedings at law, the legal steps, and the like.
Second: The area of hypothetical texts, whether they are
hypothetical in their occurrence, and that is the case of most of the
Prophet's Hadiths, or hypothetical in their meaning, and that is the
case of most of the texts of Qur'an and the Tradition. The fact that a
text exists does not prevpeople from interpreting it, as it might be
imagined by some. Nine tenths of texts or more are amenable to
interpretation and the extension of the number of views. The Holy
Qur'an itself may allow different ways of interpreting. Even if we
take a verse such as the one dealing with cleanliness, in the Surah
of the Table Spread, and read all the interpretations of its rules, we
will confirm what is being stated here.
Along these two areas which are open for innovation, there is an
area in Islamic Law which is firmly closed to interpretation, and is
not concerned by it: it is the area of absolute certainties in the Law.
This is the case of the obligatoriness of the ordinances of Allah, such
as the prayers' almsgiving, fasting and the forbidding of
impermissible acts such as adultery, consumption of alcohol, lending
interests. On the other hand, there are the principal absolute
certainties, such as the rules of inheritance, which are clearly
- - - - -
defined in the Qur'an. There are also the bounds and punishments,
and the period of waiting for the divorced or widowed women, and
the like of what has been stated in the texts that are factual in their
occurrence and in their meaning.
These kinds of rules which are not available for interpretation are
what constitute the intellectual and behavioural unity of the nation.
So, there is no need to enter the battlefield of interpretation, and
address questions such as the following:
Canwe allowthe drinking of alcoho for the sake of
Canwe disallow fasting in order to increase
Canwe suspend pilgrima in order to save hard currency?
Canwe suspend almsgivi and rely simply on state
Can we abandon the bounds and punishments in compassion with
criminals, as if we were more compassionate than Allah towards his
subjects! "Say, do ye know best, or cloth Allah ? "(Surah 2, Verse
140).
And that is what one should be watchful of: to innovate in areas
where we should not, or to let one who is not well qualified or who
does not satisfy the conditions to undertake innovation. This is what
lead some scholars in the ancient times to call for the closing of the
area of innovation and interpretation, in order to stop the impostors
and pretenders. But the area of innovation will remain open, and no
one can close it after it was opened by the Prophet (PBUH). No one
or group of people, when faced with an event that they are
presented with, can say: 'we don't have the right to innovate and
interpret, because the scholars of the past said nothing about it'. It
is obvious, though, that the law has to govern all the deeds of the
officials and has to have a say concerning every event, and nobody
disagrees with this.
Q: It is imperative that anyone who undertakes innovation in the
field of Islamic law should satisfy the required conditions. What are
these conditions? Do they apply to all innovators, in general? Or, is
there a difference between the ones who undertake total innovation
and the ones who undertake partial innovation?
A: There is no special group in Islam that monopolises or inherits
innovation. There is no priesthood or clergy in it. There are, though,
- - - - -
scholars who are specialists in their fields, and who have the tools
and instruments of innovation to satisfy the requirements thereof. It
is the one who interprets all events and situations that are
presented to him, and whereof he states his view in accordance with
the results of his interpretation, be he right or wrong.
The conditions required for an innovator are stated and detailed in
the books of the foundations of jurisprudence. Some of these
conditions are scientific and others are cultural, such as knowledge
of the Arabic language, knowledge of the Holy Book and the
Tradition, knowledge of the issues of absolute consensus,
knowledge of the foundations of jurisprudence, the ways of analogy
and derivation, knowledge of the complete aims of Islamic Law and
its rules. The last point is what Imam A1 Shaatibii concentrated
upon and made the reason why we have to innovate. Besides all of
this, he has to have the gift o f derivation, which improves with the
exercise of jurisprudence and awareness of the differences between
the scholars' interpretations. That is why they said:" He who does
not know the difference between the scholars, has not had a whiff
of jurisprudence".
Another condition which was pointed out by Imam Ahmed, and was,
mentioned by Ibn Al Qayyim in I'laam al Muwaqqi'iin is: 'knowing
people'.. This is an important issue. The innovator, who advises
people, should not live. in an ivory tower or an isolated minaret and
pronounce advice that is unrelated to the reality of the people. The
same scholar should not issue judgements which are related to
bygone times and ancient people and apply them to other peoples
and times. This would mean that this scholar will have ignored the
most important rule which says that counsel changes with the
change of time, place, situation and usage, as was stated by the
scholars.
This requires that the innovator be aware of the realities of his
society, and master the general foundations of the culture of his
era. This requirement avoids the situation whereby the scholar will
be living in a world of his own, while his contemporaries are living in
another. He is the man whom the people may ask about something
whose background, original, philosophical, psychological or social
bases he may not know about, with the result that he might stray in
- - - - -
its contextualisation and its judgement. Because judging something
is part of understanding it, as the scholars of logic confirm.
The real innovator is the one who looks at the texts and the
evidence with one eye, and at the reality of his era with another, so
that he may harmonise between obligation and reality, and give to
each event the judgement that is appropriate to its place, time and
situation.
Ibn Al Qayyim, the authenticator, said that his master, Sheikh Al
Islam Ibn Taymiyyah, passed during his time by a group of Tatarian
soldiers who had been drinking too much. Some of his companions
rebuked them, but he said: let them to their drinking and their
playing. Allah forbid the drinking of wine because it prevents people
from invoking Him and from practising their prayers, but in this case
it prevents them from the killing of people and the pouring of
blood.
This goes hand in hand with an established rule, the gist of which is
that it is better not to rebuke for a sin lest a bigger sin may be
committed, so that it is the lighter damage that is caused and the
lesser of two evils that is committed.
There is another requirement that the innovator must fill, it is a
behavioural and religious requirement. He must be just and must
have an acceptable morality. He must fear Allah in all what he does
or says, and he should know that his advice must coincide with that
of the Prophet (PBUH). He should not follow his whims, and should
not give priority to worldly goods over religious matters, especially
if those goods belong to somebody else.
If Allah has commanded that the prerequisite for people's witness to
be accepted is that they themselves be just, then how should that
not be the case for somebody who is a witness in the religion of
Allah, and who discusses what Allah has allowed and what He has
Forbidden, what He has Made compulsory and what He has
Authorised.
The scientific conditions that we have mentioned are required of the
total innovator, i.e. the one who interprets all the facets and aspects
of jurisprudence. As to the partial innovator, it is enough that he be
- - - - -
knowledgeable of the matters that relate to his area of
specialisation, along with a general scientific qualification. All this
assumes that the field of interpretation lends itself to
compartmentalisation, and this is what many of the scholars
assume.
The professor of Economics can undertake research in a specific
matter in the domain of his speciality, if he is knowledgeable of all
what has been written about it, and the kinds of innovations tit
might have undergone. He also has to master the foundations of the
evidence, the rules of argumentation and preponderance, amother
matters.
Q: Many discussions have taken place over the last few years
concerning innovative research, which led to some deviant
interpretations in this field. Since the situation is what it is, it has
become imperative to establish some rules that must be respected
in the field of contemporary legal research, so that Muslims may be
aware of these flaws and may reject them. In your opinion, what
should these rules be?
The rules that should be followed in modern research may be
summarised in the following points:
A: One should not deal with certainties. Research should concern
issues whose evidence is hypothetical in judgement, and we should
not heed impostors who attempt to turn what is factual into what is
hypothetical, and what is certain into what is doubtful. In this
situation we will no longer have certainties that we can rely upon, or
sources that we may refer to. In the same vein as we did not allow
turning what is factual into what is hypothetical, we should not
allow the opposite, either, as we should not pretend consensus
where there is difference. Thus, we should not raise the sword of
consensus in the face of every researcher, as did the
contemporaries of Ibn Taymiyyah in his choices and his innovations.
Al Imam Ahmed said: "Whoever pretends that there is consensus is
a liar. Who knows ? People may have differed in their views and he
is not aware of that".
What I fear most is psychological failure before the coming
civilisation, and giving in to the
- - - - -
present reality in our societies. This is a reality that has been
produced neither by Islam, nor
by the Muslims. It has been produced for them by the impudent
colonialist who imposed it on them by force and tyranny. This
intruding injustice took the place of the authentic justice during a
spell of absent-mindedness of the Muslims.
This is why we should refuse that kind of innovation -if we may call
it thus -which is that of making up motivation for the reality,
especially if that aims at a satisfaction for the governing authorities.
It may also be an imitation of the other, as in the innovation of
those who try to forbid divorce and polygamy, and who fight private
property, and allow lending at usurious interests, and so forth.
The innovator should free himself from fear in its different forms,
fear from the authority of the governing tyrants, who request
ready-made Fatwa for their acts to make them lawful. They should
free themselves also from the fear of the rigid imitators among the
scholars, who lead campaigns on any new idea. It is the likes of
these who were the cause of the imprisonment of Ibn Taymiyyah,
and the successive miseries that he underwent. His misery was
caused by them not by the sultans. The scholar should also free
himself from the fear of the power of the crowds and the populace
who could be aroused by the imitators against any view that
differed from anything that they are used to.
We have to open our hearts to scholarship, even if it opposes the
views that we have been raised with, we should also expect errors
from the innovator, and should not be disturbed by him. He is a
fallible human being. It may also be that what we have considered
an error the exactly correct view. There are views which one day
are refused by the majority of the people, then afterwards they
become the right and accepted ones. In Islam there is no papal
authority, which dictates: "this view is the correct one for everybody
and deserves to remain so, while that view is the wrong one and is
thus erased from existence and receives capital judgement"( See
the section entitled "The characteristics and rules of a modern and
sound scholarship" in our book Scholarship in Islamic Law,
published by Dar Al Qalam, Kuwait.).
- - - - -
Q: There are contemporary issues which require Muslims to come
up with an innovated jurisprudence in order to find solutions to their
problems. What are these issues, and how do you view them within
the framework of this innovative research activity?
A: In view of the changes that life has undergone in comparison to
what they used to be, and the great evolution of today's societies in
terms of ideas, morality and relations, our present time is in the
direst need of innovation. All this after the 'biological revolution' and
the 'technological revolution' which the world is witnessing. This
revolution raised the most novel issues: tube babies, artificial
insemination, banks of frozen genes, the control of the sex of the
foetus, the implant of organs, blood transfusion, as well as the
novel issues in international relations, financial and economic
systems, which our predecessors have not witnessed, or knew
about even partially and on a much smaller scale.
These issues and their like require new research, and that is what
we may call innovative scholarship, i.e. in which scholars issue new
judgements, even when they have not been advanced by earlier
scholars or stated by anybody else. As an example of this, we may
mention the almsgiving on blocks of flats, industrial plants, stocks,
bonds, salaries, considering gold as the only basis for currency
rates, the making of almsgiving on rented lands obligatory for both
the landlord and the tenant: the tenant gives almsgiving on the crop
or fruit after he subtracts the expenses of labour and the like,
because that is something he owes, and the landlord gives
almsgiving on the rent.
There is also what I call selective innovative research, that is to
choose the most plausible views from our great scholarly heritage,(
. See our book The Law of Islam, how do we select from our Islamic
heritage?, p. 110,, published by the Islamic Bureau, Beirut) which
seem to come close to coinciding with the aims of the law, the
interests of the people, and the context of our era. The choice may
come from within the four Islamic rites, as in the weighting of the
Hanifi rite's view that almsgiving should be paid on all the crops of
the land, and the weighting of the Shafi'i rite's in providing, the poor
with enough to live on for life, and the weighting of the Maliki rite's
in the maintaining of the bonds of those whose hearts have been
- - - - -
reconciled.
The choice may come from outside the four Islamic rites. In spite of
their majesty and favour, the four Islamic rite leaders are not the
only scholars. There are those of their contemporaries who may
have surpassed them, and there are those of their masters who
preceded them, and the masters of their masters including the
scholars who were companions of the Prophet (PBUH), and their
followers, who have certainly undertaken greater actions. There is
no objection to adopting one of their rites if it seems the most
reasonable in legal terms, and to follow, for example, the view of
Omar (GBH) restricting marriage with the women of the Scripture, if
there is fear of harm to the Muslim women and children, or if there
is fear that the condition of virtue may not be observed with
precision. This condition is mentioned in the following holy verse:
"...and the virtuous women of those who received the Scripture"(.
Surah 5, Verse 5) , i.e. those who behave virtuously. Other
examples include the adoption ofthe idea of the obligation of mut'a
for every divorced woman, or the idea of some of the predecessors
who suggested that divorce should not take place when it is the
result of great anger. That is how they explained the Hadith: "No
divorce in the cases of anger or madness or drunkenness". Or the
view of some of them who suggest that final divorce, uttered in one
setting, should be taken as a cancelled divorce only once. That is
what Ibn Taymiyyah and Ibn Al Qayyim and their like advised. Not
to accept contrived divorce, i.e. divorce when the woman has her
period. The same goes for divorce which is motivated by the forcing
of someone to do something or not to do it. This kind of divorce is
treated as swearing and is atoned for in the same way as swearing.
The same goes for the adoption of the view of some of the
predecessors that legacy is obligatory for those of the relatives who
cannot inherit. It is on the basis of this that arose in Egypt the law
of the "obligatoriness of legacy" for the children if their fathers or
mothers die while their grandparents are still alive. In this case they
inherit the share of both their parents, with the condition that it is
not more than the third of the legacy, not that of the inheritance.
It is on the basis of that that the scholar Sheikh Abdullah Ibn Zaid
Aal Mahmuud, the President of Legal Courts and Islamic Affairs in
- - - - -
the state of Qatar, favoured the view of Ataa' and Taawuus, in
allowing the pelting of Satan during pilgrimage before the afternoon
starts, in order to make it easier for people, and to remove the
embarrassment and hardships which people have to incur in terms
of crowding around the aim to the point of being walked over to
death.
The innovative research which we need today is one undertaken by
a group which could take the form of a world learned circle, which
would include qualified world scholars, who would issue their
judgement after study and examination, with courage and freedom,
far from the pressure of governments and populace.
In spite of all this I would like to insist that there is no way around
individual innovative research which lights the path for group
innovative research, thanks to the careful and thorough studies it
brings.
Q: Some advocates of Islam are sometimes considered as
proponents o f inertia and rigidity, and enmity towards any
innovation. Does this coincide with any real situation or is it linked
to some hidden cause?
A:
Regarding innovation, people can be classified into
threegroups:
The enemies of innovation, who want every old idea to remain as it
was; their famous wise adage is: "the first left nothing for the last,
and their heralded motto is: it is impossible to be more creative
than the past. "
Because of their inertia, they stand in the way of any innovation in
science, thought, literature and life matters, let alone religion. The
term innovation itself is considered heresy for these people.
In the area of religion, I found out that there are two groups whose
attitude aims at making Islam rigid. I wrote about them in some of
the articles I published in the magazine Al Ummah on the occasion
of the celebration of the beginning of the Hegira fifteenth century.
First: the fanatic imitators of the rites, who refuse to make any
small deviation. They also deny any contemporary individual or
group the right to search and innovate, except within the framework
- - - - -
of what their rites alone dictate and what was written and advised
by the scholars of that rite. So, it is unacceptable to them to deviate
from the opinion that was pronounced within the rite, even to other
sayings or opinions from within the rite itself.
The other group is what I named ' the new superficial scholars', I
mean by these those who take texts strictly at their literal level and
face value, and do not consider their deeper meanings. They do not
understand the details in light of the general issues. It is no surprise
to find that they start heated fights over marginal issues in the
religion. While these and those are people who are faithful to Islam,
they still are like the mother who caused the death of her infant
because she locked him up in his room from fear of the heat of the
sun, or the passing of the hot wind.
In opposition to these, we find those who overdo innovation. They
want to annihilate all old ideas, even if these constitute the
foundation of the essence of their society, its raison d'etre, the
secret of its permanence; as if they wanted to delete yesterday
from time, and the past tense from the language, and the science of
history from human sciences. The innovation undertaken by these is
westernisation itself. What is old in the western world is new to
them. They advocate imitating it in its bitter and sweet aspects.
These are the ones that were laughed at by Raafi'i (God Save his
soul) when he was in a dispute with them under the banner of the
Qur'an and said: "They want to renovate religion, language, the Sun
and the Moon".
The poet of Islam, Mohammad Iqbaal, replied to them by saying
that "the Kaaba is not renovated by bringing to it a stone from
Europe". Ahmed Shawqii, the king of poets, referred to them in his
poem about Al Azhar:
Had they had their will, they would deny in public
Their parents whether they died or lived for a long period
Whoever is keen on the destruction of all past
things,
When he has to build, fails
This group, and the one mentioned before it are the two that Prince
- - - - -
Chakiib Arsalaan complained about, when he said in his book "why
the Muslims lagged behind" that religion was lost between the rigid
and the infidel. One alienates people by his inaction and the other
by his unbelief.
3) Between these two groups emerges a mid-way group. It refuses
the inaction of the first and the unbelief of the others. It looks for
wisdom from any source. It also accepts innovation, even advocates
it and calls for it, as long as it is an innovation which comes within
the authenticity of Islam, and distinguishes between what is
acceptable and what is not, and between what is adequate and what
is not.
It advocates the adoption of material and technical science as much
as it is necessary for the nation, under the condition that we
understand technology and create it, not just buy it and remain
foreign to it!
This is the point of view of the true preachers of Islam. Their motto
is: the association of the useful old and the sound new. We have to
be open to the world without melting in it, firm about our aims, and
lenient about our means, firm about the foundations and lenient
about the secondary issues.
Q: There is a link between research and innovation as a
contemporary issue. If Islam considers innovative research as an
instrument of the understanding of the commands of the Qur'an and
the Tradition, does it accept innovation as it accepts scholarship?
Or, does it contradict the nature of the religion which came to
control life with its beliefs, values, concepts and wisdom. Or does
each one of them have a domain within which it acts?
A: I was surprised by the denial of a good scholar of the relationship
between innovation and religion, in an interview with one of the
journalists. This scholar assumes that religion is stable and does not
evolve nor does it innovate. His reason for this, I believe, is his fear
that people might understand that by pronouncing the expression
'the innovation of religion' people might understand the intervention
of the hand of change to delete or add things. So, he firmly closed
the door by absolutely denying innovation.
In reality, the noble Hadith of the Prophe(PBUH), has discussedthis
- - - - -
issue in detail, as it has been mentioned by Abu Daawuud, Al
Haakim, Al Bayhaqii and others, on the basis of a sound
authentication: "Once every hundred years Allah sends to this
nation a man who innovates its religion." ( Authentic, see the Sahiih
Al Jaami' Al Saghilr, no. 1873, second edition. )
And there is no saying after that of the Prophet, or no judgement
after his.
Many loyal scholars deny established notions, because of misuse by
some people. Thus, the former want to straighten a wrong deed by
another wrong deed. The sound method is to confirm the
established notions by providing the correct interpretation and
refuting every wrong understanding, explanation, or unsound
application.
The innovation of religion is confirmed by the texts, but it is not
innovative research in itself. In spite of the fact that scholarship is
part of it, and one of its aspects, scholarship is an innovation in the
intellectual and scientific aspect, innovation concerns the
intellectual, spiritual and scientific aspects. These are the aspects
which are included in Islam: science, faith and action.
Our nation is today in the direst need of someone to innovate its
religion, its qualities, the
characteristics of its personality. Someone who will work towards
the emergence of a Muslim generation which will achieve in today's
world what the companions of the Prophet (PBUH) achieved in their
time. That is what we called the 'Generation of the pursued victory'.
This innovation was started by the people who undertook what they
promised Allah to do. There are those of them who died, there are
those who are waiting like Hassan A1 Bannaa, Abdelhamiid Ben
Baadis and Abu 'All Al Mawduudii (God Bless them all). It is the duty
of those who follow them to continue on the same path, and
straighten it until Allah Completes His light.
The noble Hadith: "Once every hundred years, Allah sends to this
nation a man who innovates its religion" gives significant
importance to this issue. Does the word 'who' as it figured in the
Hadith mean that the Muslims remain in a state of expectancy
waiting for an innovator at the beginning and end of each century.
- - - - -
In light of the Islamic understanding of the role of the community, it
seems that the meaning of the Hadith makes every Muslim
responsible for the duties and follow up on the activity of innovation
of religion.
This Hadith, which was quoted by Abu Dawuud in his Al Sunan, by
Al Haakim in Al Mustadrak, by Al Baihaqii in Ma'rifat Al Sunan wal
'Aathaar, by Al Tabaraanii in Al 'Awsat, gives the Muslim nation a
strong ray of hope, and dissipates the obscurity of despair. It instils
in it the spirit and hope that Allah is not leaving it to the fangs of
weakness until it is devoured by them, or to the smoke of quietness
until it suffocates in it, or to the claws of fragmentation until it is
killed by them. In fact, He sends between one century and the next
one who will gather it, resuscitate it, and awaken it. These are some
of the meanings of innovation, so he innovates it by religion and
innovates the religion by it.
Most of the interpreters of the Hadith, as it has been made clear by
the discussion above, understood that the sense of 'who innovates
its religion' includes one individual, upon whom God bestows
scientific, moral and practical qualities that allow him to rejuvenate
the religion, and brings back to it liveliness and strength, through a
knowledge that is useful to all, an action that is sound, a struggle
for the cause of a religion that is great. This is what made them
endeavour to identify this innovator at the beginning of each
century, so they sometimes agreed and did not at others. So they
agreed that the innovator of the first century is the fifth Rightly
Guided Caliph Omar Ben Abdulaziz, the innovator of the second
century is Imam Muhammad Ben Idriss Ashshaafi'ii, the innovator of
the fifth century is Abu Haamid Al Ghazali, the innovator of the sixth
century is Ibn Daqiiq Al 'iid, and widely disagreed as regards the
rest of the innovators.
I think the 'who' in the Hadith, and in the Arabic language in general
refers to the plural as well as the singular. In this particular case, it
refers to the plural as well. So innovating the religion in a particular
century is not necessarily the responsibility of a single individual,
but a group of people. These may be scholars, the rulers, or the
senior officers, or the educators. They may be in one country or
they may be in a number of countries. Each one of them may work
- - - - -
in his own field, or they may collaborate with each other within the
framework of a league or an association. The innovation of some of
them may be in the field of preaching and culture, another or others
in the field of jurisprudence, another group in the field of education
and training, others in the field of social reform, another group in
the field of economics and another in the field of politics. There is
nothing wrong with the diversity of fields and the diversification of
the forms of action and innovation. These differences have to reflect
diversity and specialty, not a difference reflecting contradiction and
enmity. What is meant here is that there should be
complementarily, coordination and cooperation between these
different kinds of action, so that they complete each other, and they
support each other. They should not deny each other, or obstruct
each other's work, which would lead to weakening all of them and
strengthening their common enemy.
The linking of innovation with the name of a single uncommon
individual, makes people live in the hope of his emergence, and all
they do is wait until the ground opens for him to appear and
innovate what they were incapable of doing. This is the secret of
letting people expect the idea of the Messiah. I think that innovation
should be linked with a group or a school or movement, within
which each individual Muslim would do his share in the innovation
process and would contribute in accordance with his capabilities in
its effort. In this case, the question is no longer 'When is the
innovator of religion going to appear?', but 'What can I do to
innovate religion?
Q: In the Muslim world innovation and innovators were linked with
various trends and untrue allegations of secularity, or of latent
atheism, in order to deprive Muslims from the reality of their
religion. Is this true innovation? Are these true innovators?
A: Calling these innovators is an erroneous appellation. These are
squanderers not innovators, because they have no real relationship
with actual innovation. The innovation of something means taking it
back to the way it was at its beginning and when it first appeared,
and mending all the disorders it may, have undergone over time,
while keeping its authentic character and its distinctive features.
This is exactly what we do in a palace or an old monument which we
- - - - -
want to renovate or restore. We do not allow anybody to change its
nature, or change its essence, its form or its traits. In fact we
endeavour to take it back to its original state. But, if we do destroy
it and build in its place a skyscraper of the modern kind, this is not
innovation at all.
Those you have mentioned in your question are the kind of people
who want to destroy the old mosque to build in its place a new
church, with al1 its components and characteristics, except that
they put the name of a mosque on top of it.
Whoever called these people innovators is not other than
colonialism, its disciples and its agents amongst orientalists. Their
real name is 'the slaves of western thought'. They do not even rise
to become the disciples of the western thought, because a real
student argues with his teacher, and may even oppose him and
reply to him. But the attitude of the ones you have mentioned
towards western thought is an attitude of alignment and slavery,
which leads them to think that whatever the west believes in is the
right thing, and whatever it says is the truth, and whatever it does
is beautiful. The same thing applies to the slaves of the right and
the slaves of the left. They both come from the same source and
they al1 constitute a bof the tree that is damned in the Q'an, the
Old Testament and the Bible: that is the tree of wicked materialism,
which deprives man of his soul, life of its faith and society of the
guidance of Allah. The falsity of these impostors of innovation was
uncovered by Dr. Mohammad Al Baahii, God Bless his Soul, in his
valuable book Modern Islamic Thought and its Relation with Western
Colonialism (In order to read more about this topic refer to the
chapter entitled 'Authenticity not regression, and innovation not
westernisation' in our book entitled Certainties of the Islamic
solutions and the uncertainties of the secular and the westernised
Mu'assasat Arrisaala, Beirut.)
The real innovator is the one who innovates religion by religion and
for religion. But he who wants to innovate religion from outside, i.e.
with imported ideas and intrusive thoughts, and innovates to the
advantages of the west or the east, is farthest from true innovation.
- - - - -
Tolerance with Opponents
Tolerance with opponents is one of the characteristics of civilized
manners which is recorded in the Qur'an and illustrated in the
Sunnah. This applies especially to those of different religions and
faiths. The Glorious Qur'an sets a firm basis for these manners as
Allah, the Exalted; says:
"God forbids you not with regard to those who have not fought you
in the cause of religion, nor expelled you from your homes, that you
should be considerate and deal justly with them, surely God loves
the just. Indeed, God forbids you only with regard to those who
have fought you in the cause of religion and expelled you from your
homes and have helped in expelling you, that you should take them
for friends. And whoever takes them for friends, they are the evildoers."
(60:8-9)
Allah uses the negation when he says: "God forbids you not" so as
to refute the already established notion which is in the minds and
hearts of people that the one who has a different religion should not
be treated kindly, friendly or justly. Allah clarifies that He loves
them to be treated justly, with piety and with tolerance.
The Glorious Qur'an fixed firmly the foundation for these refined
manners by its stating two basic important facts concerning the way
these proponents look at one an other:
Firstly, Allah, in His Infinite Wisdom, has ordained people to be of
different religions. If He wanted, glory be to Him, he would have
formed them as other creatures who would be obliged to have one
choice and one kind of conduct. Allah says:
"And if your Lord had so willed, He would have made mankind one
nation, but they continue in their differences except those on whom
your Lord has mercy, and for this did He create." (12:118-119)
The scholars explaining these verses -have said that people were
created to be different as a result of the choice He has given them.
If Allah had willed, He would have created them angels who have no
choice nor disagree.
Secondly, judging and rewarding or punishing those who believe in
truth or falsehood are not determined by the people but by Allah on
- - - - -
the Day of Judgment, for Allah says:
"And the Jews say, "The Christians follow nothing of the truth". And
the Christians say, The Jews follow nothing of the truth". While they
both read the same Book, like unto their word is what these say
who know not, but God will judge between them on the Day of
Resurrection in their dispute" (2:113)
Allah said to His Prophet concerning his proponents:
"And if they argue with you, say, God knows best what you are
doing. God will judge between you on the Day of Resurrec-tion,
concerning the matters in which you differ." (22:67-68)
He addressed His Prophet concerning dealing with the People of the
Book saying: `therefore invite, and be steadfast as you have been
commanded and don't follow their vain desires. And say:
"I believe in the Book which God has revealed, I have been
commanded to do justice between you. God is our Lord and your
Lord. To us our deeds and to you your deeds, the matter is not for
either of us to argue over, God shall gather us all, and to Him is the
final return." (42:15)
The Sunnah gave assurance from the verses in the Qur'an, in detail
as well as in application.
Despite the miserliness of the Jews of Medina, and their ill-manners
and conspiracy against the Prophet (Peace be upon him) to the
extent that they joined forces with the pagans in order to eradicate
Islam, he treated them most generously and spoke to them in
gentle words. Thus he give an extraordinary example of kindness
and gentleness to them whether alive or in their death.
`Aishah, the Mother of believers, reported that a group of Jews
entered upon the Prophet (Peace be upon him) and said:`As-Samu
Alaikum" (i.e. death be upon you). `Aishah said: I understood it
and said "Wa Alaikum as-Samu wal Al-L'ana" (death and the curse
of Allah be upon you). The Messenger of Allah said: "Be calm O,
`Aishah! Allah loves that one should be kind and gentle in all
matters." I said: "O, Allah's Prophet, haven't you heard what the
Jews have said?" Allah's Prophet said: "I have already said to them,
And upon you" [Note: Agreed upon, Al-Lu `Iu" Wal Marjan
- - - - -
(No.1400)]
The Prophet made things easy when he said: "And upon you" which
means, death be upon you too, as we all are going to die and that is
inevitable for both of us!
Ibn `Umar reported that Allah's Prophet (Peace be upon him) said:
"If the Jews greet you saying: As-Samu Al aikum (death be upon
you) say: "And upon you." [Note: Agreed upon, Al-Lu "lu' Wal
Marjan': (No.1399)]
Al-Bukhari narrated that:"Once, a funeral procession was passing
by, and the Prophet (Peace he upon him) stood up for it. When he
was told that it was the funeral procession of a Jew, he exclaimed:
"Does he not possess a soul?"
This means that the human soul, regardless of religion, should be
respected and honored.
The Companions of the Prophet learned from this how to be tolerant
and righteous. `Aishah narrated that: the Messenger of Allah (Peace
be upon him) said:"Gabriel continued to advise me on the treatment
of neighbors until I thought he would inherit him!" [Note: Reported
by Abu Dawud in the book of Al-Adab (No.5152), and Al Tirimidhi in
the book of Al-Birr (No.1944)]
Ibn `Abbas said that a Muslim should return the greetings to Jews,
Christians or Magians for Allah says: "And when you are greeted
with a greeting, greet with one better than it." [Note: Reported by
Al-Bukban in Al-Adab Al-Mufrad (No.1107)] (4:86)
One day, a Magian greeted him and Ibn `Abbas greeted him saying:
"Peace and Mercy of Allah be upon you . His companions asked
surprisingly: "Did you say Allah's Mercy?" He answered, "Don not he
live in the Mercy of Allah?"
Abu Musa Al-Ash'ari wrote to a monk and greeted him and when
othey objected they said: "How come you greet him although he is
a disbeliever?" He answered, "When he wrote to me, he greeted me
therefore I now greet him".
The Prophet (Peace be upon him) was tolerant with the disbelievers
of his people despite their abuse towards him and his Companions.
He did not invoke Allah against them, instead he supplicated to
- - - - -
Allah to bestow His Guidance on them.
`Aishah, (May Allah be pleased with her) reported that she asked
the Prophet (Peace be upon him): "Have you encountered a day
harder than the day of the battle of Uhud?" The Prophet replied:
"Your tribes have troubled me a lot and the worst trouble was on
the day of `Aqaba when I presented myself to Ibn Abdu Yalail Ibn
`Abd Kulal and he did not respond to my demand. So I left over
whelmed with sorrow, and proceeded unable to relax till I found
myself at Qarn Al-Tha'alib. I lifted my head towards the sky to see a
cloud shading me unexpectedly. I looked up and saw Gabriel in it
(Peace be upon him). He called me saying:
"Allah has heard what your people have said to you, and He has
heard their reply to you. Allah has sent you the Angel of the
mountains so that you may order him to do whatever you wish to
these people".
The Angel of the mountains called and greeted me, and then said:
"O, Muhammad, order whatever you wish. If you like,I will let Al-
Akhshabain (two mountains) fall on them". The Prophet said: "No,
but I hope that Allah will allow them to beget children who will
worship Allah alone and who will worship none besides Him." [Note:
Agreed upon, AI-Lu'lu' Wal Marjan (No.1173)]
Ibn Mas'ud, (May Allah be pleased with him) narrated that the
Prophet (Peace be upon him) was speaking about one of the
prophets whose people had beaten and wounded him, and this was
whilst he was wiping the blood off his face saying: "O Lord! forgive
my people as they do not know." [Note: Agreed upon, Al-Lu `Iu"
Wal Marjan, 1170]
Mercy Towards Allah's Creatures
Mercy towards Allah's creatures regardless of them being near or at
a distance, Muslim or non-Muslim; human or animal, is another
characteristic of civilized manners. Allah, the Exalted, ordained that
mercy is to be the crux and the end of Mohammed's message for He
says: "And We did not send you but as a mercy to all beings."
(21:107) The Prophet described himself
- - - - -
quite eloquently and concisely, when he said, "I am a mercy
bestowed by Allah " [Note: Reported by Ibn Sa'd, Al-Hakim Al-
Tirmidhi and Al-Hakim on the authority of Abu Hurairah, also by Al-
Darimi and Al-Baihaqi in Alshu'ab, Sahih Al-Jami' Al-Saghir
(No.2345)]
In Allah's Eternal Book, He begins it and all of its Surahs, except
one by saying: "In the Name of Allah, the Merciful, the
Compassionate".
And, Allah described His Prophet as a blessing bestowed on us
saying: "Certainly there has come to you a Messenger from
amongst yourselves, grievous to him is your suffering, ardently
anxious is he over you, to the believers he is compassionate and
merciful." (9:129)
His mercy is reflected in his Surah and in his interaction with his
Nation. Islam urges Muslims to be merciful to the extent that they
yearn for mercy and warn them harshness and cruelty to the extent
that they feel awe against it.
Jurair Ibn `Abdullah reported that the Prophet (Peace be upon him)
said: "Whoever is not merciful towards people, will not be treated
mercifully by Allah." [Note: Reported by Ahmed on a good
authority, Al-Muntaqa (No.69), and Al-Haisami, vol.1, p.27]
Abu Musa reported that the Prophet (Peace be upon him) said: "You
will not be true believers until you are merciful with one another."
They said: "O, Messenger of Allah, we are all merciful!" He said: "It
is not that you should be merciful to each other, but you should also
merciful in general." [Note: Agreed upon, Al-Bukhari in Al-Adab and
Muslim in Al-Fada`l]
`Abdullah Ibn `Amr reported that the Prophet (Peace be upon him)
said: "The merciful are treated mercifully by the Merciful. Be
merciful to those on earth so that Allah will be Merciful to you in the
heavens." [Note: Reported by Al-Tabarani, Al-Muntaqa, No. 1322,
and AlHaisami. vol.8, p.78]
Whoever has not been merciful to Allah's creatures, does not
deserve His Mercy. `Ubada Ibn Assamit reported that Allah's
Prophet said:"He who does not respect our elder, or is not merciful
- - - - -
to the young, or does not feel indebted to the scholars, is not of my
Nation." [Note: Reported by Abu Dawud, No.4921, and Al-Tirmidhi,
No.1925]
Whoever is void of mercy is not worthy to be part of the nation of
mercy. Abu Hurairah (May Allah be pleased with him) said: "I heard
the truthful Prophet, the owner of this room, Abul Qasim (Peace be
upon him) says "Mercy is only plucked out from a wretched person."
[Note: Reported by Abu Sawud (No.2942, A1-Tirmidhi, No.1924,
Ibn Ribban in his Sahih, Al-Ihsam, (No.466). Al-Tirmidhi said: It a
good hadith and in other narration, Good Sound hadith.]
Abu Rurairah narrated that Allah's Prophet (Peace be upon him)
kissed Al-Hasan of Al-Husain Ibn `Ali whilst Al-Aqra' Ibn Habis Al-
Tamimi was sitting beside him Al-Aqra said: "I have ten children
and I have never kissed one of them." The Messenger of Allah
looked at him and said: "`Whoever is not merciful to others, will not
be treated mercifully," [Note: Reported by AlBukhari, Muslim, Abu
Dawud and Al-Tirmidh, Al Muntaqa Min Al-Tar'ghib, No. 1326, also
AlLu'Iu' Wal Marjan, No. 1997]
`Aishah (May Allah be pleased with her) reported that a Bedouin
came to the Prophet (Peace
be upon him) and said: "You people kiss the boys! We don't kiss
them. The Prophet said "I cannot put mercy in your hearts after
Allah has taken it away from you." [Note: Agreed upon, AlLu' Lu'
Wal Marjan, No.1496]
All kinds of Mercy are good, but the greatest mercy is the one
directed to the weak and the helpless such as the orphans, the
widows, the needy, the homeless and the slaves. Many hadiths
dealt with this issue by commanding, warning, instructing and
guiding Muslims to desire this. Such as, "I and the person who looks
after an orphan and provides for him, will be in Paradise like this".
And the Prophet put his index and middle fingers making a space
between them". [Note: Reported by Al-Bukhari, Abu Dawud, and Al-
Tirmidhi, on the authority of Sahl Ibn Sa'd]
"Whoever takes care of an orphan from a Muslim background,
providing him with food and drink, until he grows up and no longer
needs him will undoubtedly enter Paradise." [Note: Reported by Abu
- - - - -
Ya'la and Ahmad in brief. Also reported by Al Tabarani with good
transmission.]
"The one who looks after a widow or a poor person is like a Mujahid
(warrior) who fights for Allah's Cause." Anas said:"I think he said:
"He is like the one who performs Prayers the night and fasts the
day." [Note: Agreed upon on the authority of Anas.]
"They are your brothers (he means the servants whom Allah has
ordained that they be at your service). So whoever Allah or dained
that his brother would be at his service, he must feed him of what
he eats, clothe him as he is clothed and assign him to do only what
he is capable of and when charges him with a heavy task, he should
help him." [Note: Agreed upon, on the authority of Abu Hurairah.]
A man came to the Prophet (Peace be upon him) and said: "O,
Messenger of Allah, how many times should we excuse and forgive
the servant?" Re kept silent then the man repeated the question
and the Prophet kept silent, then he asked for the third time and
the Prophet answered, "Excuse and forgive him seventy times every
day". [Note: Reported by Abu Dawud on the authority of lbn`umar
(No.5164), and also by Al-Tirmidhi]
When servants were slaves, the Prophet (Peace be upon him)
rebuked the ones who abused or beat them and made the freeing of
slaves as an expiation for beating them even if they were actually
slaves. By analogy, they should be treated in a kinder manner and
as if they were free servants. The Prophet (Peace be upon him) saw
Abu Mas'ud Al-Badri beating his servant and he exclaimed: "You
must know that Allah has more power over you than you have over
this servant!" He said: "O, Messenger of Allah! I set him free for
Allah's Sake." Re (the Prophet) said: "If you had not behaved so,
the blazing Fire would have scorched or touched you". [Note:
Reported by Muslim (No.6659), Abu Dawud (No.5159), and Al
Tirmidhi (No.1949) on the authority of Abi Mus'ud]
The Prophet said: "Whoever hits or beats a servant must expiate for
his sin by freeing him". [Note: Reported by Abu Dawud (No.5168)
and Muslim (No.1657)]
Furthermore, Islam urges everyone to be merciful to animals
whether they are used for ridding, carrying loads, or eating their
- - - - -
meat, along with other animals such as dogs, cats and the like. The
directives in Islam in this respect, have been and until now steps a
head of other civilizations in the advocation of animal welfare. In
Islamic Fiqh there are jurisdictions and various branches which deal
with this. And in the Islamic Civilization itself one witnesses the
peak of our history, when it raised above all other nations on earth.
[Note: See my book, "Madkhal li-Drast Al-shari `ah Al-islamiah,
(Introduction to the Study of Islamic Law), the chapter on Morals.]
Mu'awiyah Ibn Qura reported on his father's authority that a man
said:"O Messenger of Allah, I have mercy on the sheep before I
slaughter it". The Prophet (Peace be upon him) said: "If you have
mercy on it, Allah will have mercy on you." [Note: Reported by Al-
Hakim]
Ibn Abbas reported that the Prophet (Peace be upon him) passed by
a man who lay an ewe on the ground while he was sharpening his
blade, and exclaimed: "Do you want it to experience death twice?
You should sharpen your blade before you lay it on the ground".
[Note: Reported by Al-Tabarani in Al-Kabir and Al-Awsat.]
`Abdullah Ibn `Amr reported that the Prophet (Peace he upon him)
said: "Whoever kills a sparrow or anything that is greater than this
without its due reason, then Allah will ask him about it on the Day
of Judgment." He said:"What is its due reason, O, Messenger of
Allah?" He said: "To slaughter it for the sake of eating, and avoid
cutting its throat off to be thrown." [Note: Reported by Al-Nasa'i
and Al-Hakim]
Ibn Sirin reported that `Umar (May Allah be pleased with him) saw
a man dragging an ewe by its leg in order to slaughter it so he
exclaimed:"Woe to you! Lead it to death in a merciful way." [Note:
Reported by `Abd Al-Raziq]
Ibn `Umar narrated that he passed by a group of Quraishi youths
who used a bird (or a chicken) as a target for their arrows and they
settled in favor with the owner of the bird for every missed shot.
But as soon as they saw Ibn `Umar they dispersed and he
exclaimed: "Who did this? May Allah curse who did this! The Prophet
(Peace be upon him) cursed those who used a soul as a target for
their arrows." [Note: Agreed upon. Al-Lu'Iu' Wal Marjan (No 1279)]
- - - - -
Ibn Mas'ud narrated that:"Once we were traveling with the Prophet
(Peace he upon him) and he went to do something, meanwhile (we
found a bird-Hamra-with its young ones) so we took them. The bird
came and flapped its wings continuously. Then the Prophet (Peace
be upon him) asked: "Who has distressed this bird by taking its
young? Return them to it at once."
When he saw that some dwellings of ants had been burnt he asked:
"Who burnt this?" We answered, "We did." He said: "No one should
torture with fire but its Creator. [Note: Reported by Abu Dawud in
the book of Jihad (No.2675).]
Ibn `Umar reported that the Prophet (Peace be upon him) said: "A
woman entered Hell because she had tied up a cat, without giving it
food or setting it free to eat the vermin of the earth." In another
version, "A women is punished because she had tied up a cat till it
died, she neither feed it, nor give it water in its confinement. Yet
she further set it not free it to eat the vermin of the earth." [Note:
Reported by Al-Bukhari and others on the authority of Ibn `Umar.]
(Vermin meaning insects, sparrows and similar creatures.) Thus the
one who imprisones a cat is severely punished. What then will be
the punishment of those who, unjustly imprison thousands of
innocent believers who have committed no crime but saying: Allah
is our Lord?!!
Sahl Ibn Al-Hanzaliya reported that the Prophet (Peace be upon
him) saw a camel which was carrying a huge load to the extent that
one could neither see its back nor its belly, so he said:"Fear Allah
when you deal with these beasts of burden. They must be healthy
for riding and eating". [Note: Reported by Abu Dawud (no. 2548),
Ahmad, and Ibn Hibban.]
Ibn Hibban' s version of this hadith reports:"Ride them when they
are healthy and slaughter the fat thereof."
Imam Ibn Hibban commented that the Prophet (Peace be upon him)
said: "Ride them when they are healthy." as a proof that one should
avoid riding the weak and boney camel until it becomes healthy
enough. And he said: "Slaughter the fat thereof," to clarify that it is
preferred to avoid slaughtering the boney camel until it becomes
healthy enough.
- - - - -
Ibn `Abbas [Note: It is reported of Ibn `Abbas by Abu Dawud in the
book of Jihad and AlTirmidhi] reported that the Prophet (Peace be
upon him) prohibited inciting animals against each other as people
do with rams and cocks.
Ibn Jabir reported that the Prophet (Peace be upon him) prohibited
slapping and branding the face. [Note: Reported by Muslim (No.
2117), Abu Dawud (No.2564), and Al Tirmidhi (No.1710)] Thus the
Caliphs and leaders used to rebuke anyone who was cruel to
animals.
Malik narrated that once `Umar Ibn Al-Khattab passed by a donkey
which was carrying unburned bricks, and he removed two bricks to
relieve him from his weight. The owner of the donkey rushed
towards `Umar and exclaimed, "O `Umar! Why did you do that? Do
you have the authority to do so?"`Umar answered:"For what reason
am I the Caliph of Muslims then?"
Ibn Rushd commented on `Umar's words here, saying that the
meaning was clear to the Chosen Prophet -Al Mustafa, (Peace be
upon him) who said:"All of you are guardians and responsible for
your charges. The ruler (i.e., Imam) is a guardian and responsible
for his subjects...etc". [Note: Agreed upon on the authority of Ibn
`Umar.]
On another occasion, `Umar said:"If a camel died at the coast of
the Euphrates out of negligence, I would be afraid that Allah would
ask me for it. [Note: Al-Kittani, Al-Taratib AlIdariah (vol.2, p.152)]
Abdu Al-Razaq reported on the authority of Ibn Sirin, that once
`Umar saw a man dragging an ewe by its leg for slaughter so he
exclaimed: "Woe to you! Lead her to death in a merciful way. [Note:
Al-Mundhiri, Al-Targhib]
In Tabaqat by Ibn Sa'ad, Al-Masaib Ibn Darirn reported that he saw
`Umar Ibn Al-Khattab beating a porter who had over-burdened his
camel saying: "O! Why do you burden your camel beyond its
capacity ?'' [Note: Al-Taratib Al-Idariah]
`Umar Ibn "Abdul `Aziz followed in the footsteps of `Umar, the
first.
With regards to the excellent characters of `Urnar Ibn `Abdul `Aziz,
- - - - -
Ibn `Abdul Hakam narrated that `Umar wrote to the one in charge
of transportation ordering him to prohibit over-loading the animals
and guiding them with a whip which has an iron end. He also wrote
to Hayyan in Egypt saying:"I was told that there are animals used
for carrying loads which weigh more than one thousand "Ratl'. On
receiving my letter I will not accept that any animal in Egypt carries
more than six hundred "Ratl" [Note: Ibn `Abdul Hakam, Sirat
`Umar Ibn `Abdul `Aziz (the Bioyraphy of `Umar Ibn `Abdul
`Aziz), p.13. Also Al-Taratib Al-Idariah, vol.2, p.152]
Scholars have determined the necessary criteria with regards to
taking care of animals which is incumbent upon the owner. This is
explained in the books of jurisprudence under the title "The Book of
Maintainance". They also determined how man should treat dogs,
birds and other similar creatures in full unprecedented detail. These
details were not only motivated by financial or social benefits, as in
conventional laws. Rather, the impetus was of a higher nature, i.e.,
by sheer moral motivation. In other words, it aimed at putting an
end to injustice and harm towards every living entity which feels
pain irrespective of the fact that it is unable to speak or complain.
With such expositions, they were able to deduce when one is
allowed to whip an animal? Where to hit it and in what manner?
Thus, they said that the animal should be whipped only if it rebels
and it should not be whipped when stumbling as it is accidental
unlike rebellion. They further declared that no one should hit it on
its face nor hit with a piece of iron or with a whip which has an iron
end or any metal as `Umar Ibn `Abdul `Aziz warned against.
I will here quote extracts from a book of Fiqh that highly esteemed
by the Hanbali school of thought entitled "Sharh Ghait-ul-Muntaha."
"The Explanation of the Carved End".
"The owner of an animal is obliged to feed and give water to it even
if it became useless, until it is satisfied from both as Ibn `Umar
narrated that a woman entered Hell because she had tied up a cat,
neither giving it food, nor setting it free to eat from the vermin of
the earth."
"If one is unable to withstand its expenses, he will be forced to sell,
rent or slaughter it, for doing so he will put an end to its suffering
- - - - -
but leaving it without food and water, will cause it to die and
wasting money is prohibited."
"If one refused these options, then the ruler should order that one
of these options is implemented or he may lend him money if he
was in difficulty."
"It is forbidden to curse animals as Ahmad and Muslim narrated on
the authority of `Umar that the Prophet (Peace be upon him) was
traveling and heard a woman curse a camel, so he said: "Take what
is on its back and let it free for it is cursed." It seems to me that I
can imagine it walking before people and no one attempts to hold
its rein.
Ahmad and Muslim narrated on the authority of Abi Bazra that the
Prophet said:"We will not have an accursed camel in our company."
Also, Muslim narrated on the authority of Abu Adarda' that the
Prophet said: "Those who are in the habit of cursing will not bear
intercession nor witness on the Day of Judgment." "It is forbidden to
overburden the animal for it is a kind of torture. It is also forbidden
to milk it in a way that might endanger the health of its young one
as its milk is created for its young just as the case with the son of
the woman. The Sunnah prescribes that the one who is in charge of
milking should cut his/her nails so that its udder is not scratched."
"It is forbidden to slap or brand the face for the Prophet (Peace be
upon him) cursed whoever slaps or brands a face. It is disliked to
clip the forelock or the tail. It is also disliked to put a bell around it
or to over feed it as people do in the habit of doing so it gains
weight."
"The owner of the dog must feed, and give water to it. If not, he
should set it free for not doing so will expose it to starvation and
hence, torture. It is forbidden to tie the animal until it dies of thirst
or hunger as the hadith says, "If you are to slaughter an animal,
you should be merciful in doing so." [Note: Matalib`Uli Al-Nuha, vol.
5 p. 262-264. The hadith. "If you are to slaughter an animal,..."
reported by Muslim on the authority of Shadad Ibn Aws.]
Some people have understood the hadith: "O Abu `Umayr! What
did the Nughair (a kind of bird) do? [Note: Reported by Al-Bukhari
- - - - -
and others on the authority of Anas.] To prove that it is acceptable
for children to play with birds or to keep them in cages so they
enjoy looking at them."
The scholar Al-Maghrabi Al-Malki, sheikh Abu `Ali Ibn Rahal dealt
with this issue saying: "The claim that it is acceptable to put a bird
in a cage is true providing that it will not be exposed to any kind of
of torture ,starvation or thirst even if one may neglect it through
forgetfulness or by putting another bird that might stick its bill into
its head as cocks in cages do to one another until they kill one
another. By consensus, torturing animals is forbidden. It is to one's
advantage to put the bird in a cage alone to prevent harm that may
touch it, or if need be, by putting a partition between them.
Moreover one should care about the bird by feeding it just as one
feeds one's children! place perch (like a wooden perch) in the cage
so it is not exposed to the cold ground. These instructions do not
need verses from the Qur'an or hadiths to uphold as they are
obvious. We have seen people that torture chickens in cages in
different ways. We have also seen the ramor the mule tied up until
it starved to death. The merciless only care about keeping the
animal alive or if it loses weight. The merciless have no
consideration for its spiritual torture. All this is forbidden and one
wilt be punished for it in this life and in the Hereafter unless Allah
forgives him,"
He continues,
"Many people believe that it is acceptable to keep a bird in a cage
and to play with small birds like sparrows. They draw their
conclusions from the hadith, "O, Abu Umayr! what did the Nughair
do?" However, they seem to have overlooked the condition that the
bird should not undergo any tormenting or torture. This is a serious
matter of recompense and punishment. It is just like the
overloading of beasts of burden with weights beyond their capacity
under the pretext of its being customary. All of this reflects the fact
that mercy has been plucked from their hearts even though, "Allah
bestows His Mercy on His merciful slaves." [Note: See: AlTaratib Alidariah,
vol. 2, pp.151, 152]
Adhering to the regulations concerning taking care of animals does
- - - - -
not only stem from the conscientiousness of individuals but also
from the jurisdictions of governments which do not allow negligence
or disobedience.
In fact, we saw that both `Umar Ibn Al-Khattab and `Umar Ibn
`Abdul `Aziz were committed to animal welfare and obliged it upon
others. The Prophet (Peace be upon him) did not do so, because
during his epoch, an exhortation from him was enough to modify
people's manners having no need to issue judicial commands nor
governmental interference. Moreover, the ruler, the judge and the
Muhtasib (a Muhtasib was an expectant who checked and
supervised the markets and streets for fair trading standards,
hygiene and moral dealings in public. This was based on the
principal "to enjoin the good and forbid the wrong". He has the right
to intervene in eliminating injustice against these oppressed
creatures. It is also the duty upon any Muslim who witnesses this
injustice and cruelty to warn the oppressor against it and at the
same time he has the right to refer the matter to those in power so
they put an end to it.
The Scholar Al-Mawardi said in Al-Ahkam Al-Sultania: "If the owner
of cattle abuse and overburden them, then the Muhtasib should
prevent and condemn him." [Note: Al-Mawardi, Al-Ahkam Al-
Sultania]
When Ibn Rushd stated:"The master is obliged to feed and clothe
his slave/servant as much as he can afford".
In contrast he is ordered to fear Allah and not to expose his animals
to starvation yet he is not obliged to feed them."
Sheikh Abu `Ali Ibn Rahal objected to his grave mistake in the
"Book of Maintainance" in the interpretation of the summary in the
words of Ibn `Abd Al-Barr in Al-Kafi saying:"The Sunnah obliges
one to be merciful to animals whether one is using them for riding
or carrying goods for they can not speak or complain. In this
respect, the Messenger of Allah (Peace be upon him) said: "There is
a reward for serving any animate being".
Since serving and taking care of it is rewarded, then abusing it is
definitely a sin to the extent that one is to be charged and punished
for it. One should not overburden animals, slap them, sit on them
- - - - -
for long hours as if they were chairs, nor put bells around their
necks. One should allow them time to rest. For instance, if they
were overworked in the morning, they should rest at night and vice
versa. It is forbidden to tie up an animal without feeding it."
Ibn Rahal added, "Ibn Rushd's opinion concerning the owner not
obliged to feed the animal means that even if the owner of the
animal over burdens it and tortures it severely without a good
excuse whatsoever he is not obliged to refrain from so doing but
ordered merely to fear Allah. This is definitely forbidden. Moreover,
it is against common sense and contradicts the hadith:"There is a
reward for serving any animal."
Abu `Umar said:"Abuse in any way is sinful. Sin is evil and evil
must he reverted."
Ibn `Arafa also pointed out,"If it was sufficient to say "Fair Allah" to
prevent people of doing evil things, Allah would not have prescribed
laws, restrictions, capital punishments, and castigation." [Note: Al-
Taratib Al-Idariah, vol. 2, pp. 154]
These extracts which shed light on the jurisdictions concerned with
the prevention of cruelty to animals are extraordinary and are
certainly centuries a head of their time.