A Lecture by Suhaib Webb | Transcribed by Fuseina Mohamad

Allah mentions the ruling on seeking a livelihood at the end of Surah Al Jumu`ah, “And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” (Qur’an, 62:10) After you have finished the prayer, go search out the fadl (blessings) of Allah. Here this means work, as in a livelihood. The ulema (scholars) said that seeking a livelihood could have the following rulings:

1. Waajib (obligatory) for somebody who  has to, fulfill the basic needs of life
2. Recommended for someone who is not sure about his livelihood: does he have enough to make ends meet? It may be that seeking another job is recommended.
3. Makrooh (discouraged); if the person doubts that what he or she is doing is halal (permissible) or haraam (forbidden)
4. Haram (forbidden); if somebody seeks a livelihood from the forbidden things which Allah and His Messenger salla Allahu `alayhi wa sallam (may Allah bless him and grant him peace) prohibited or it is earned in a way that harms others.

But the general ruling on seeking a livelihood is ibaha (permissibility) or waajib. For someone who has to seek a livelihood to fulfill the basic needs of life, this is an obligation on the person.

The Proof for this is the statement of Allah,

“And it is He who created every thing upon the earth for you.”

Umar (radi Allahu `anhu – may Allah be pleased with him) one day came into the masjid of the Prophet (s) and found two young people, young men. They were sitting in the masjid of the Prophet (s). He asked them, “What do you do?”

They said, “We are from those people who worship Allah.”

Umar (r) said to them, “No, where do you work?”

They said to him, “We don’t work. We’re just righteous people who just make dhikr (remembrance) of Allah. We’re alhamdullilah (all praise is due to Allah) those people whom Allah chose to be close to Him.”

Then Umar said to them, “Wait one minute.” If Umar says to you “wait one minute” that means duck and cover. He came back with a stick and he began to hit them and he said, “Go work somewhere. Go find a job.”

So sometimes we find in our Islamic discourse, especially after the age of the righteous generations, when there was a mixture of foreign philosophies with some Islamic theology, that there is the understanding that being a successful person or being someone who works hard to be successful is something that we should be ashamed of. It is not something that we should be proud of – something that we recognize as a blessing from Allah. But Allah says rizq (provisions) al fadl (blessings). In Surah Al Jumu`ah He calls provisions fadl min Allah: “Seek from the blessings of Allah” (62:10), meaning wealth and provisions are from His blessings.

The Prophet (s) said in a sound hadith to Hakeem ibn Hizaam ibn Khuwaylid, “Hakeem, the upper hand is better than the lower hand.” We look at the Companions of the Prophet (s). What made them unique people is that they were successful. Many of them were successful in this life and successful with Allah. So, for example, if you take the ten who were promised paradise by the Prophet (s) and implant them in today’s society they would be on Forbes’ list of the 50 richest people. They were successful people, and because they were successful people they were able to help the Prophet (s) more than anyone else.

The best example is Abu Bakr (r) because his property and his money gave him transcendence, so he was able to free the slaves, he was able to give charity, and he was able to donate to the battles of the Prophet (s). In fact, the day after he became khalifa (caliph), Umar (r) saw him walking to work.

Umar said, “O Abu Bakr, where are you going?”

He said, “I have to work.”

Umar said, “You are the khalifa of the Muslims. How are you going to work? You’re going to be busy.”

Abu Bakr said, “I have to have a livelihood.” And this is how the salary of the khalifa was initiated because Abu Bakr still wanted to work.

Abdul Rahman ibn Awf (s), one of the ten promised paradise by the Prophet (s), when he migrated to Medina, as related by Imam Al Bukhari in his collection, came and gave salaams to the Prophet (s) after he arrived in Medina. The Prophet (s) said to him, “Where are you going?”

Abdul Rahman (r) said, “I’m going to the markets.” Why? To get busy, to develop some type of sustainable income for himself. The Prophet (s) did not rebuke him. The Prophet (s) did not refute or rebuke him for going to the markets because he knew that Abdul Rahman ibn Awf wanted to get married to an Ansari woman and needed to settle his affairs so we gather from this that that working and making an income is permissible.

Even those people who made hijrah (migrated) to Medina, we see in the Quran and also in the hadith of the Prophet (s) that there was some effort to help of them financially with their hijrah when they arrived in Medina, such that the Ansari who was helping Abdul Rahman ibn Awf said to him, “I will give you one of my houses.” They didn’t go without any type of economic promise or hope of economic benefits, although they struggled.

One of the reasons that we look at the companions of the Prophet (s), is because they represent the balanced model that we need today. There is the story of the Imam who played soccer and was fired from his position of Imam. So he asked his community why. They said because holy men cannot play soccer.

What kind of understanding do these people have about Islam? Subhan’Allah (glory be to Allah), it’s a very strange understanding of Islam. So his job is to eat biryani and mansaf, and die before he’s thirty-six because he doesn’t exercise? Then we say rahimahu Allah, kana rajulan salihan wa lakinahu kana yakul biryani kathira (may Allah have mercy on him, he was a good man). When he dies we say, “Oh he was a pious man but he ate a lot, masha’Allah.”

Maybe we think that the Prophet (s) encouraged poverty when he said “Allahuma ahyini miskeenan, O Allah resurrect me poor.” This du`a’ (supplication) is sometimes used by people to say that the Prophet (s) discouraged people from seeking a livelihood. But as the  Sh. Tahar Rayan taught us, what the Prophet (s) means here is “Resurrect me muftaqiran ilayk (reliant on You).” Resurrect me so that when I am resurrected the only reliance I have is on You. We have the term miskeen which is literally somebody who does not have any property and so on and so forth. But also we have the term miskeen for the one who relies on Allah, trusts in Allah alone, and this is the one the Prophet (s) meant.

What other proofs for this to do we have? The statement of the Prophet (s) when he said the best property is the property of the righteous person. And we have his companion Abu Talha Zaid ibn Sahal when he gave his garden for the sake of Allah. Allah said you will not attain bir (righteousness) until you give from what you love (3:92). Abu Talha said, “I love this garden,” so he gave it fi sabil Allah (for the sake of Allah).

Anas ibn Malik, the narrator of this hadith in al-Muwatta, says this was from the most beloved of Abu Talha’s property. So Imam al Baji al Maaliki, the great scholar, in al Muntaqa he says that it is acceptable for someone to love his property, though there are conditions for that love.  He described one of the greatest companions of the Prophet (s) Abu Talha saying that the most beloved thing to him from his property was the garden, and this wasn’t to debase himself but this was to state the reality of that person.

Aisha bint Abu Bakr (radi Allahu `anha – may Allah be pleased with her) used to love to wear under her jilbaba red saffron colored dress. She used to like this color because it was a beautiful color. Sometimes we think that the companions of the Prophet were walking around in rags because they wanted to. No, the poverty of the Prophet (s) and the poverty of his companions was due to circumstance, not choice.

Imam Abdul Rahman ibn Al Jawzi al Hanbali had a very strong, very sharp tongue. He said, “Those extreme people if they knew that the Prophet loved to wear the Yemeni dress (which is a very comfortable type of dress) and he loved nice perfume and he loved sweetmeat, if they knew this they would apostate and leave Islam.” He said because they made Islam so difficult they would not be able to fathom how the Prophet lived his life very simply.

As ibn Qayim mentions in Zad al Ma’ad—a four volume masterpiece about the Prophet—he said the Prophet (s) was very simple. Whatever somebody gave him, he would wear it as long as it was not something forbidden by Allah.

Among the great students of the companions of the Prophet (s) some of them were poor because of circumstance and some of them were rich. A good example is the grandfather and the father of Imam Maalik. They were people who had good wealth. Imam Maalik used to wear the clothes of a king when he related hadith. He would send his servants to the people and they would ask them, “Do you want to learnhadith or Islamic law?” They would say to him or her, “We want to learn Islamic law.” Then Imam Maalik would come out immediately. But if they said, “We want to learn from the hadith of the Prophet,” Imam Maalik would go makeghusl, put on ‘ud (incense), put on the best clothes he had, then come and teach hadith.

People actually used to chastise him. Some ascetic people wrote him letters and they said to him, “Why are you dressed like that? Why do you look nice? You should be more pious, you should be like this…”

And his response is interesting. He said, “What you are doing is khayr (good) and what I am doing is khayr(good). Khalas (finished), leave me alone.”

Many of us know Imam Abu Hanifa as a teacher and a faqih (expert in Islamic jurisprudence) who used to relate hadith on behalf of the Prophet. But if you wanted to buy silk in the city of Abu Hanifa the best place to buy silk was his shop that he ran with his brother. So even though he was an Imam he still had his business; he still made money to be sufficient.

Imam Ahmed ibn Hanbal once was asked, “If somebody has a hundred thousand dinar can he be from the people of zuhud, can he be a pious person?”

Imam Ahmed, who was the strictest of the four as far as being a person of zuhud (asceticism), said yes as long as the person doesn’t put love for that money in his heart. And this is a strict person.

Imam Ahmed also noted that the qualties of a mufit are five; one of them is that he should earn enough to keep himself self sufficient.

al-Shaf’i used to say, “If I’m busy with the basal (onions), I cannot think about the masail (issues at hand).”

Imam Abu Hamad al Ghazaali, who died 505 after hijri, many times people see him as the archetype of the ascetic personality. But once he lamented, “Ya salaam! (O peace!) There are some people, they made everything haraam and everything difficult on the people until the only thing that you can find halal to eat, if you follow the opinion of these people, is the grass on the ground.” And then he chastised them. He said, “What is wrong with these people? Why did they make the religion this way?”

So the question is what is zuhud? What does it mean to be a person who is a zaahid? And how can we gain this understanding of az-zaahid? Is it a condition related to the physical or to the internal?

As with most of the scholars, ibn Qayim mentioned, in Madarij al Salikin and others, zuhud doesn’t necessarily have to do with how much you have, but zuhud deals with how you handle what you have. Being in corporate America and working in corporate America has nothing to do with your piety. It has nothing to do with your piety. The Prophet (s) said that taqwa (piety) is here, pointing to his heart.

Some people came to me and they said, “Oh you are much more pious than us.”

I said, “Why?”

“Because you sit in the office all day and you read books, and you don’t go out, and you don’t mix with this and that. Masha’Allah.”

I said, “That’s not piety, man, that’s luck. That’s qadr (Allah’s decree).”

But the scholars used to say something interesting about Umar ibn Abdul Aziz. They said that they respect Umar ibn Abdul Aziz more because he had the propensity to do wrong and he did not do it. He had the chance to do wrong and he did not do it. That’s why Umar ibn Abdul Aziz is respected more than others. Those zuhadaa, those people who used to sit in their offices away from the people, they said, “By Allah we respect Umar more then we respect ourselves.” Why? Because he had temptations in front of him and he controlled himself and left the evil things for the sake of Allah.

Another point is where did the Prophet’s companions settle after the time of Umar (r)? Umar kept them in Medina, but after the time of Umar (r), the majority of the companions of the Prophet went where? To the caves? To the mountains? They went to the major urban centers of the world: Kufa (Iraq), Basra (Iraq), Sham (Syria), Masr (Egypt). They went all over the world to the major cities, except for a few of them, and they engaged the people. That’s how Islam spread. And when they went to those places were Muslims the majority or the minority? Nobody ever thinks about this. Islam was still a minority, but they functioned within the society, brought benefit to the society, and by them, the Companions of the Prophet, Islam spread. By dealing with the people. By engaging the people.

And that’s why when Umar was asked who is the best person: the one who flees from the people or the one who mixes with the people, he said the one who mixes with the people. He said the one who mixes with the people are those Allah has tested.

So my point is, sometimes I notice that people feel an inferiority complex because they are in a professional field. Wallahi (by Allah) you should not feel this way. Your example, all of you, is like those Yemenis who went to Malaysia. How did they spread Islam in Malaysia? It was through business. Through dealing with the people, engaging with the people. We are not going to spread Islam through an Imam who sits in an office. Islam is not going to be presented to the people in America if a reporter comes to one of our religious leaders in the community and interviews him on TV and he says, “Islam means peace. Muslims are good people. We don’t do anything wrong, we’re a constitutional religion,” and so on and so forth, and they have no one to talk to or to see. So, by Allah, to some degree I envy you, because you’re able to interact with the people.

Published by Suhaib Webb on September 10, 2009

Its Blessed Name

• Night [Layl]: indicates the time from sunset till dawn
• Power [Al-Qadar]: This word carries a number of different meanings such as honor, serenity, judgment, and power. The scholars differed over the meaning of this word when used in relation to that special night that takes place during the month of Ramadan. Here are the most common interpretations:

Click here to read more

A lot of us yearn to prepare for Ramadan, but we have no idea how to start. Below are a few tips to insha’Allah help prepare our minds and hearts for this upcoming Month of Mercy.

1. Making the Intention

Simple to do and has a powerful impact. Maybe you want to prepare for Ramadan, but between school, work, family, and any other activities, you just have no idea how to fit in ‘Preparing for Ramadan’ time. Instead of making ‘preparing for Ramadan’ something separate from your daily activities, MAKE your daily activities a means of preparation for Ramadan.

For example, perhaps your mom asked you to pick up your brother from school on the day you finally had time to read a few extra pages of Qur’an. Instead of feeling upset and feeling like you have lost a great preparation for Ramadan opportunity, make the intention that you are picking up your brother to please Allah subhanahu wa ta’ala and prepare for Ramadan by obeying your mother, helping your family members, building ties of kinship… and the list continues.

The point is that preparing for Ramadan does not have to be some magnificent, enormous, extra-special thing that needs to be done at a certain time of the day. Many of your daily actions can be turned into Ramadan preparation actions with a sincere intention, insha’Allah.

2. Do these easy-to-reap-reward actions:

Asking Allah to forgive your brothers and sisters. “Whoever seeks forgiveness for believing men and believing woman, Allah will write for him a good deed for each believing man and believing woman.” [at-Tabarani, classed as hasan by al-Albani]

It was narrated that Abu Hurayrah (r.a) said “The Messenger of Allah (sal Allahu alayhi wa sallam) said: ‘Whoever says subhanAllah wa bi hamdih (praise and glory be to Allah) 100 times, morning and evening, his sins will be erased even if they are like the foam on the sea.” Narrated by al-Bukhari, 6042; Muslim 2691

If a person says “SubhanAllah” (glory be to Allah) 100 times, a thousand good deeds are recorded for him and a thousand bad deeds are wiped away. Narrated by Muslim 2073

Remember Allah when you go shopping : “Whoever enters a market and says: “Laa ilaha illallah wahdahu la shareeka lah, lahul mulku wa lahul hamdu yuhyi wa yumeetu wa huwa hayyun laa yamoot, bi yadihil khair, wa huwa ‘ala kulli shayin qadeer’[there is nothing worthy of worship except Allah, alone without partner, to Him belongs dominion and praise, He causes life and death and He is the Living and does not die. In His Hand is all the good, and He is over all things competent]Allah will write for him/her a million good deeds and erase a million bad deeds and raise him a million levels.” [at-Tirmidhi, classed as hasan by al-Albani]

3. Up your worship

To help condition your heart for this blessed month, intensify your worship before Ramadan begins. Just a small, consistent amount is enough. The Prophet, sal Allahu alayhi wa sallam told us:
“The deeds most loved by Allah are those done regularly, even if they are small.”

For example, if I always pray 2 rakats of sunnah after ishaa, from this day until Ramadan begins- and even through Ramadan, let me make the intention that I will now pray 2 extra rakats of sunnah after ishaa. And every time I pray these extra 2 rakats, which are more than what I normally pray, let me remember that I am doing these with the intention of asking Allah to help me be prepared to strive and exert my utmost effort during Ramadan.

4. Make a duaa list today

This is THE MONTH to ask for EVERYTHING, both related to this life and the Next. Let us not wait until the last 10 nights to make special duaas, and then once Eid passes realize that we had completely forgotten about fifty other things we needed to make duaa for. Let us start making our lists now, and add to it as more things come our way. Insha’Allah this should help us remember to make constant duaa in this month where duaa is accepted, and help our hearts pour out to the One Who can make those duaas happen, subhanahu wa ta’ala.

5. Write out your objectives for Ramadan

Praying all of your fard prayers? Praying all of your sunnahs? Reading the entire Qur’an? Giving $1 charity a day? Making itikaaf in the masjid? Leaving one serious sin that you’ve been trying to get away from for some time now? Sincerely turning completely back to Allah?
Write out a list, put them somewhere you will see them, and make duaa for your success in fulfilling these objectives.

6. Make a plan!

Look at your objectives, and try to make a plan on how to actualize those objectives in this month.

For example, perhaps you are really struggling to pray your sunnah prayers. In this month, realize the enormity of the ajr of praying the sunnah prayers… think that perhaps these sunnahs will be the deeds that will be so heavy on your scale of good deeds when you are intense need of them- on yowm al qiyamah. Therefore, fight to keep doing them all throughout Ramadan. If you can’t pray your 2 rakats after dhur right away, make sure to do them as soon as you get a chance.

Thus, your plan might look something like this:
Objective: Pray all of my fard prayers.
Method: Envision myself on the day of judgment seeing the insha’Allah weight of praying my sunnah consistently during this month. Make sure to pray sunnah salah immediately after salah. If I cannot, do it as soon as the opportunity arises… don’t let myself put it off!

Another example is that of finishing the Qur’an:
Objective: Finishing the entire Qur’an in this month.
Method: Read 4 pages of the Qur’an after every salah. 5 prayers X 4 pages = 20 pages. 20 pages= about 1 juz. 1 juz X 30= the entire Qur’an.
——-
So many Muslims have passed away since last month. So many people have not made it to Ramadan this year. Last year was their very last Ramadan. Will you make it to this Ramadan? Will this be your last Ramadan?

Aim to strive in this Ramadan. With a very small amount of effort, such as just making a small intention, or adding a few extra acts of worship, we pray that Allah will help our hearts soften and honor us with making it easy to turn to Him and open up to Him.

May Allah make us of the successful in Ramadan, and make it easy for us to turn to Him completely and perpetually. Ameen

(Written by Sr. Maryam from www.suhaibwebb.com)

To Muslim Hip Hoppers and Entertainers

Asalamu alaykum, When the Prophet [sa] saw Umar reading some passages from the Torah he said, “If Mosa was alive today, he would have no choice but to follow me.” What would he say to our Muslim entertainers who jump up and down and seek, intended or unintended, to impose the lens of culture as a means to interpret and understand religion? While the Torah still held some drops of revelation, the words and acts of men don’t.

A few years ago Dr. Tariq Ramadan encouraged a moratorium on Islamic penal codes. I’m calling for a moratorium on Islamic entertainment. Let’s encourage our dear brothers and sisters to take a year off, learn the religion, learn tajwid, getting an ijaza in one of the 7 ways of reading, master a book in every major science; and participate in one of their local Islamic Centers dawa programs. If one is already doing this, or done it, then do it again.

Perhaps one would say that this applies to all Muslims? No doubt, learning here is of greater importance because our artists are trying to shape a discourse. This discourse must be based on knowledge and submission. I would encourage Muslims to avoid these superstars, inviting them to events, paying them big sums of cash and treating them with such pageantry. SDW know to others as “Eminem.”

2 posts put some much needed clarity in the chaos of the recent news.

(reading time 3 seconds) Sh. Suhaib Webb: http://www.suhaibwebb.com/blog/general/was-mj-a-muslim/

(Reading time 5 min): Sh. Abu Esa Niamatullah http://alternativeentertainment.wordpress.com/2009/06/26/dealing-with-skeletons-in-the-closet-%E2%80%93-beat-it/

“Its effect is vastly under-estimated which is why many Muslims simply cannot understand why their fellow brothers and sisters are making such a big deal of an artist as talented and masterful as Michael Jackson”

“I feel that Muslim scholars deal with the topic of music very poorly. Many of them simply (and rather fortunately!) cannot appreciate the hold music can have over the hearts of its victims.”

From Suhaib Webb’s Blog

Part 1

Part 2 below

Part 3

NEW ONLINE CLASS!

So Shaykh Suhaib Webb has started a new online class. It’s called Message for the Seekers of Guidance, and uses the book by the same name by Imam al-Harith al-Muhasibi. The first class was last Saturday – you can find the notes here and the audio here.

I would highly recommend you register and attend. Currently, Southern California is duking it out with Chicago to see who can get the most registrants in order for Shaykh Suhaib Webb to fly out for a visit. If you do register, make sure you fill out the complete form through the website (rather than the direct link which just asks for your name and email). Please put “MSU-UCI” or “Irvine” as your Region or College. Anywhere in the general OC/LA region is considered MSU territory for the sake of this competition.

REGISTER NOW

New Website, resources all about al-Azhar University. See more here:

Who: Suhaib Webb
What: Explanation of Risalah al-Mustarshideen
Where: Online
When: Every Saturday at 5pm EST / 4pm CST starting April 4th (1.5 hours/session)
Why: Take this opportunity to grasp an understanding of purification based on the broad universal principles of Islam, ingrained within its noble texts and practiced by the early Muslims. This is your chance to, not only learn this important text, but to be the pens that translate it into your societies.

Register Online Now!

What do Shaykh Yasir Qadhi and Shaykh Hamza Yusuf have in common? A lot, I’m sure. But the one thing they have in common now is that they have both sat across a table from one of the chief architects of the wars in Afghanistan and Iraq.

These two wars have been defining poles around which the zeitgeist of the modern Muslim world has evolved. They have dominated the interaction between the Muslim world and the non-Muslim world and come to epitomize the collective feeling amongst Muslims of being a persecuted people and their belief that there is a war against Islam. Suffice to say that it is a very touchy sensitive subject and that the men behind these wars are unpopular (to put it mildly) amongst Muslims and considered war criminals, tyrants and outright enemies. This inevitably effects how many Muslims will react to scholars interacting with them.

Recently around some parts of the blogosphere there was a resurgence of scholar bashing directed towards some of the best loved mainstream Sunni scholars active in the West today, and I made a posting regarding this phenomenon, in particular addressing the Shaykh Hamza Yusuf haters since he seems to get the brunt of it.

One of the most oft-repeated slurs and criticisms of Shaykh Hamza Yusuf stems from his meeting with George Bush after the attacks of Sept 11th. I think it is easy for people to forget the ambience of that time, after the attacks and before the wars, when there was a need for someone from the Muslim camp to step up to the plate and say or do something, to respond to what had happened and reach out to the masses of horrified non-Muslims and try to help them undestand where Islam and Muslims are coming from so to speak, and how the majority of us are completely disconnected from the actions they witnessed on that day. So amongst the interviews with media outlets and other things, Shaykh Hamza along with representatives of other religious groups met with the then President with the purpose of advocating for the Muslim community in the US and across the world.

I have since heard Shaykh Hamza say that at the time he did not know there would be military action and all the of religious leaders present, including himself did advise strongly against such action. Unfortunately, what was seized upon however was that Shaykh Hamza also pointed out that the name of the operation was blasphemous, as though a scholar’s fastidiousness is instead an approval for war! It was not and Shaykh Hamza continues to speak out against the wars and American foreign policy; anyone who has heard him speak in recent years will know that he was very critical of the Bush/Blair administrations warmongering.

Yet despite this he is accused of being a “scholar for dollars”, “Bush’s advisor”, a “RAND Muslim” and other such ridiculous nonsense. These kind of slurs, if we consider the Muslim community in terms of a spectrum, come from the mild-Salafi to embittered jihadi end of the continuum. [I would draw you a diagram to illustrate what falls inbetween those two points in the spectrum, but I'm sure it's pretty easy to figure out.]

And now Shaykh Yasir Qadhi has bravely declared that he has taken a class taught by Tony Blair on religion and globalization at Yale University where he is currently undertaking his Phd. This makes me ask myself the question in the title of this post. How will our brothers and sisters who take pleasure in attempting to discredit mainstream Sunni scholars at every opportunity react to this?

The same people who cast aspersions on and question the integrity of scholars such as Shaykh Habib Umar and Shaykh Habib Ali Jifri for being involved with the Radical Middle Way, and accuse Sufi scholars in general of being tools of the Western govt.’s who are attempting to subvert Islam from the inside out, these same people champion the likes of Imam Suhaib Webb and scholars involved with Al Maghrib such as Shaykh Yasir Qadhi. Yet Imam Suhaib Webb was involved with RMW since they first launched and you can still see video of his contributions and his name on their website, and he has publically said he would interact with the govt. on issues concerning Muslims because if mainstream Muslims do not, then reformists/progressives will.

Takfir is made of Shaykh Nazim Haqqani and he is accused of supporting the Uzbek regimes torture of Muslims simply because of one meeting during a ziyara trip to the country; a charge that is refuted by his followers (see my discussion with brother yursil here). However, the relationship between any scholars and the ruling regime in Saudi is rarely delved into in such detail and with such eagerness to expose, make charges and condemn; no names, dates and photographs hunted and plastered around internet forums there. Yet, this can’t be surprising since when a country’s whole brand of Islam is state-sponsored, questioning this fact would shake the foundations under the Universities that are churning out Salafi graduates to come and preach in the West.

Will the Salafi troublemakers and internet trolls who call Shaykh Hamza Yusuf Bush’s advisor now say that Shaykh Yasir Qadhi has taken Tony Blair as a Shaykh?

Will the same people lambasting the Sufi shuyukh involved with RMW or other govt. funded initiatives do the same with Imam Suhaib Webb, or do they still consider him the best scholar and Muslim leader in the USA?

I don’t for a minute want to see these scholars treated with the same contempt! I thought Shaykh Yasir Qadhi’s article was really interesting, I don’t at all think he did anything wrong in attending that class and it sounds like he made the most of the opportunity to grill Tony Blair and put him under the spotlight of tough questions. I see the sense in what Imam Suhaib Webb has said about the need for mainstream Muslims to interact and have their voices heard by the govt.’s who make decisions that effect directly effect them.

But what these facts do is further highlight that there is a stench of hypocrisy coming from those who make it their job to lambast scholars who are too Sufi for their liking and don’t fit into their mild-Salafi to extreme jihadi world views. There is a double standard behind the efforts of some to do everything possible to mock, discredit and ruin the reputations of some scholars whilst championing others.

So will Shaykh Yasir Qadhi be treated with the same contempt as Shaykh Hamza Yusuf?

If the contempt wasn’t just veiled sectarian hatred then he would be treated the same.

But if there was enough common sense to go around, neither of them would be treated or talked about in such a way!

By Abdul Sattar

Recently, we talked about the concept of Qur’anic recitations done in a gathering and that they should not be criticized when done with the proper intention – that is – to understand and ponder upon the Qur’an.

It is important however, to really understand what this means – “to ponder upon the Qur’an.” One of the greatest criticisms we can make about our communities, and even about gatherings like the one we previously discussed, is that we will see dozens upon dozens of people, some who do not understand a single word of the Qur’an in its recitation – praising and getting excited when the reciter “busts out” in beautiful recitation.  Though this is fine by itself, it can sometimes lead to the following situations:

One of my friends told me that at a recitation some time back, he went and asked a brother what he thought of the recitation. He responded: “Alhamdulillah it was so peaceful and calming. It brought joy and peace to my heart.”

When my friend spoke to another brother who knew some arabic, he responded: “Those verses were some of the scariest verses about the punishment of sinners in Hellfire.”

When he said this, I realized that the reciter could have been reciting Arabic poetry, and many of us would have the same response: “This book is magical!”. Imagine, that we are smiling at the verses in which Hellfire is being threatened upon those who rebel against God.

When this is happening in our community, that we have a situation where we are listening to the book of Allah in this way, with absolutely no contemplation or thought, no true khashya, but rather a superficial obsession with the beautiful sounds of a person’s voice, we should truly think of the ayah:

أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَ

Will they not then ponder over the Qur’an, or is it that they have their locks on (their) hearts (which bar them from reason) [47:24]

As we look at this verse, it is important to recognize the way this ayah is constructed – with the particle أَم. When this particle is used, it breaks the sentence into two parts – two mutually exclusive possibilities. With regards to this phrase, this ayah is essentially saying EITHER they ponder upon the Qur’an…..OR there are locks upon their hearts. It doesn’t allow for other possibilities (at least in the ayah). We should realize that in context the ayah is talking about rejectors of the revelation, but at the same time, we must strive our utmost to ensure that even if we believe, we do not have the characteristics of those censured in the Qur’an.

We cannot afford to let this book become a center piece of our pseudo-spiritual gatherings (pseudo when we have no idea what it is telling us). We cannot afford, spiritually, intellectually, or in context to our state today, to allow the message, the purpose, and the mission of this book, be lost in beautiful voices and flowery scripts, without a single word understood or acted upon. It is time to ask ourselves, where the locks are upon our hearts – whether they are locks of desire, anger, negligence, or the daily dunya grind.

Many might say: “But there is baraka in the Qur’an, even without understanding.” This is correct. There is barakah in Alif, in Laam, and in Meem alone. But when we look at the names of the Qur’an, Barakah is not the central theme…Guidance is. Barakah is a benefit.

Noor (the light) – So the Muslim should never feel in darkness.

Shifaa (the healing) – So the Muslim should know this book has a cure for his afflictions.

Huda (the guidance) – So the Muslim should never feel misguided/lost.

Tanzil (that which is sent down [from the heaven]) – So the Muslim should be confident in its authority.

Kitab (the book) – So the Muslim should know it is permanently inscribed and unwavering.

Qur’an (the recitation) – So the Muslim should know this is a Word to be Proclaimed.

Fadl Allah (the bounty of God) – So the Muslim should know this a bounty and a Mercy from Him.

Furqan (the criterion) – The Muslim should base his decisions on it’s guidance without fear or doubt.

Some practical tips to understanding and benefiting from the Qur’an:

1. Sit with Wudu’ and a clear mind. Turn off the cellphone, computer, and TV.

2. Sit knowing that you are reading words that came from the highest heavens, to the lowest heaven, to the heart and speech of the Angel Gabriel, to the heart and hearing of the Prophet (saw), to his companions, to their descendants, through 1428 year of preservation, propagation, and recitation, to you. There are billions of people in this world who do not know this book, but you do.

3. If you don’t know Arabic, learn Arabic. We have so many online resources, books, and teachers right now, there is no excuse. From the Islamic American University, to Sunnipath, to Toronto’s Shariah Program, you can learn it from Antarctica if you needed to. If you cannot devote so much time (1-3 hours a week), there is a list of words which contain 80% of the basic Qur’anic vocabulary in a very concise fashion – learn a few of these a day. If you are a young college student, you shouldn’t settle for this, learn the language. Preferably, find a teacher in your area.

4. While getting to that point, read the Arabic, and after every page, read the translation. Ask yourself:

-What do I need to do to implement this in my life?

-What do the attributes of Allah that He mentions here have to do with me? What effect should they have in my life?

-How can I connect this verse with what I already know about Islam?

There are thousands more questions we can ask, but these are just some we can start with.

5. Read a fixed amount regularly without measurably increasing or decreasing that amount unless you decide to increase it permanently. This will keep you from burning out and will allow consistency.

6. Invest in a tafsir. It is important for the serious student of the Qur’an, that he/she invests in a solid explanation of the Qur’an. For English speakers, I suggest having the following together – because each one of them makes up for one another’s gaps:

-Ma’riful Qur’an – Mufti Muhammad Shafi. An amazing work in 9 volumes, about 1000 pages each. In depth analysis meant for the commonly educated person. Touches on community, spiritual, and asbab ul nuzul (reasons for revelation) as primary focus. Has a Hanafi Fiqh bent to it, but is still a very powerful tafsir to have. Can be found online in PDF form for free.

-Tafhim ul Qur’an – Maulana Abul Ala Maududi. A powerful work which can be found on www.englishtafsir.com. Touches on community, social, political aspects of the Qur’an’s message and the importance of actualizing the Deen in social life to cause change in society. Focus on Islam as it was sent as a means of civilizing human beings and the goal of the Muslims to establish the Shari’ah in every aspect of their lives. Has a strong historical grounding as well.

-Tafsir Ibn Kathir - I’m sure you have heard of this one. Essentially compiles numerous hadith which have to do with each verse and provides some commentary connecting the ayaat and the hadith together. There are a few online versions as well as a downloadable online tool.

These three for the English speaker, when placed together and read consistently, can give a person a well balanced understanding of the Qur’an’s meaning and message for the laymen.

7. With all of the focus on youth, many communities and organizations do not cater to the needs of older people and seniors with regards to Islamic education. We forget that no one should be deprived of the message, and every iota of ‘ilm is better for us and our relationship with Allah. So we should remember this when doing activities especially with regards to educating parents – because they are the best teachers of their children.

InshaAllah with this, we can start to fulfill the rights of the Qur’an upon us
of believing in it, learning it, understanding it, implementing it, and spreading it.

And Allah Knows Best.

www.suhaibwebb.com

By Imam Suhaib Webb

Imam al-Nawawi related the following:

“Purify your hearts [for the knowledge] the way land is purified for cultivation.”

Imam al-Shaf’i on Humility:

“None of you will seek this knowledge with a domineering attitude and exaggerated self worth, then succeed. However, one who seeks this knowledge, struggles with his/her soul, [enduring] strained provision and [struggles in the] service to the scholars is successful.”

I remember my Sheikh telling me: “My mother used to send me with gifts to my father. Although he was my father, she did this because, in reality, he was also my Sheikh. She did this so my knowledge would be blessed.”

I recall my teacher saying to me, when I tried to serve him, “I don’t want that type of service.” Then he paused and said, “But you need to do it. This is the way of blessing.”

Avoid Complaining, it is the Opposite of Shukur:

When we land overseas we must be very careful that our attitude is not what are these scholars going to do for us. Do not ask what your scholars can do for you, but what you can for your scholars.

Serve the ‘Ulema and treat them with respect.

Once a Sheikh from South Africa told me the following, “We had a very intelligent student with us. He was so gifted and one day he began to debate our teacher and was very rude with him. He won the debate, but our teacher turned to him and said, “If you are not careful, your knowledge will go un-blessed!” Suhaib, by Allah he was the most intelligent, gifted and bright student amongst us, however today he is working serving tea to people in the markets. All of that knowledge, all of that intelligence, and he is not asked by even one person a single question.”

Hardships:

Imam Malik said, “No one will attain this knowledge until he is afflicted with poverty that touches upon every aspect of his life.”

al-Shaf’i [may Allah have mercy upon him said], “No one will acquire this knowledge except the bankrupt.”

Once I came across some brothers in al-Azhar who told me about a brother who came to study in Egypt. He was very poor and his mother’s goal was for her son to become an Azhari. With no way to purchase the ticket for the trip, his mother sold her house in order to send him! I’ve meet a large number of brothers and sisters here who haven’t seen their families in 6-7 years. I knew some sisters who sold food in order to stay in Egypt and complete their masters in Shari’ah. It is these efforts, these struggles which plant the seeds for the future.

My Sheikh told me: “When I was young I remember seeing the brothers out at night under the street lights until late. Later on I realized that they were memorizing the Qur’an and had no electricity in their homes.”

Once one of the Shanaqita told me, “You memorize the Qur’an in your nice homes. I memorized it by the camp fire! You, Westerners go for fun to Disney Land. We used to spend our time making tafsir!”

My Sheikh told me, “I remember when I as young and the Shanaqitah would come with their kids to our city. I saw their kids playing by making ‘Irab of the language!”

I knew a student of knowledge who came to Egypt and was homeless! He used to attend classes in the day and sell watches at night. When he wanted to splurge on himself he would go, once a week, and buy Koshari. [equal to a $1.00 meal]

Western Muslims have a great opportunity since the have been blessed with wealth. However, how many times have blessings, as Ibn Taymiyyah mentioned, become trials?

The Poet wrote:

قد ينعم الله بالبلوى وإن عظمت……… ويبتلي الله بعض القوم بالنعم

Perhaps Allah will bless with trials, even if abundant………. and perhaps He will try some people with blessings!

Avoiding Hatred and Jealousy:

It moves through us like our blood. Raised on WWE,  Kimbo Slice and the Gladiator, Western Muslims are prone to make studying out into an epic adventure the likes of the Lord of the Rings. However, we are all, for some strange reason, the heroes and never the bad guys? I’ve experienced this a lot here and I’m sad to say that there are problems amongst us that I would have never imagined. Let’s move beyond these things and realize that what holds us together is stronger than what pulls us apart. This is a very serious disease of the heart and its cure, as Sidi Zaroq mentioned, in his famous principles on tasawwuf, is to do the opposite. This was also the statement of Sh. Bin ‘Uthyamin who said that the way to destroy this is to act on its opposite. Let us pray for each other, work to facilitate each others affairs and remove these evil shadowy feelings in our hearts. If not, the outcome of our knowledge will be tainted and our time spent will not be complete.

Summer Break: Know that you Don’t Know

Let us take the time, oh students of knowledge, to humble ourselves. Many of us are going back for the summer. When we get back, let’s not impose, nor direct others. We’ve spent a year or so learning, now lets spend the summer learning humility, respect and mercy. The art is not mastered by knowing, it is mastered by knowing that you don’t know. For that reason the scholars said: “I don’t know” is half of knowledge.

Often times when we go back we run into conflicts with other scholars, imams and activist in the community. Let us understand that our goals are the same, our destination is one and we need each other to arrive at, “And to your Lord is the ending.” We are not going back as the latest upgrade to ImamVirus 2009 Plus. We need to be humble. If we hear things that are wrong, let’s check ourselves and make sure we are hearing with our hearts that are clean and not with the deaf ear of arrogance and conceit. The same holds true for the masses, perhaps people will say things that, according to an Azhari, are out there, make no sense and, perhaps, are un-orthodox. Subhanallah! We ourselves have troubles, struggle to encompass the knowledge and expect people who sit 40 hours a week in front of an office desk, or burning paratas to know these things. Allah says that the Disciples of Jesus said, “Can your Lord send a table from the heavens?” This is a question that, on the surface, amounts to a major mistake in creed. None can say about Allah, “Can He do….” because He is Allah. However, as al-Qurtubi mentioned, some scholars stated that this question was acceptable because these people had just accepted Islam. If this was the case of those who lived and walked with a great Messenger of Allah, what of those who’s secretaries look like Beyonce, are struggling to raise their kid, pay the bills and keep their marriages together? Let us remember to “lower your wings to the believers” exercise humility and teach with the caress of a loving father.

Allah knows best

www.suhaibwebb.com

 “And We did not send you except as a rahma (mercy) for the universe” (“Wa Maa arsalnaaka illa Rahmatul lil’Alamin”). [21:107]

According to Sh. Ibn ‘Ashur (ra) the ‘Ulema (scholars) of Islam have extracted 24 benefits from the above verse and one of them is that this verse contains Islam in its entirety.

1. The Sender-It is Allah swt, the one who sent the Prophet (pbuh).

2.  The Sent- Is Muhammad (pbuh).

3. His Message- It is rahma (mercy, compassion).

4. Reciepients of the Message- al’ Alamin (the whole of mankind/the universe).

In one small phrase, Allah swt described everything about this religion and everything that composes this religion. Reflect!

Taken from: Khutba by Imam Suhaib Webb, “Articulating our Role as American Muslims,” April, 04, 2008.

Imam Malik [May Allah be pleased with him] said, “It was related to me that Qasim the son of Muhammad used to say: “I met a group of people who were not impressed with words.”

Commenting on this Imam Malik said, “What he means is that their actions [were what impressed them]. For, indeed, they would only look towards ones action and not his/her words.”

Fiqh of the Hadith

Imam al-Baji wrote in al-Muntaqa: “A group of people means the Companions [may Allah be pleased with them]……what Malik meant by their actions was: statements that are not coupled with actions were not impressive to the virtuous people. On the contrary, what impressed them were the actions of the scholars. Allah says, “Oh you who profess faith. Why do you say what you do not do? Most despicable to Allah is that you say what you do not do.” (al-Muntaqa 4/462)

It is interesting to note that this important point of advice was placed, by Imam Malik, under the chapter heading “al-Taqwa.” This would indicate that balance between words and deeds is a sign of this important quality.

The callers to Islam are faced with the dubious task of being sincere, humble and self scrutinizing. The latter, in the face of a tidal wave of adulation and self intoxication, can flee like sand from one’s hands. Self introspection is the key to maintaining one’s sanity in a time when being a caller to Islam has many fringe benefits. For that reason, in the same chapter, we find the narration of Anas the son of Malik who states that he was walking and there was a wall between him and a person. Suddenly he heard that person say, “Oh Leader of the Faithful! Good job! Good Job! You must fear Allah ‘Umar or, for sure, He will punish you.” Ibn al-Qudamah mentioned that one should make a list at night of all of his/her deeds. Those done for Allah should bring about one’s praise of Allah and those done for something else, or sins, warrant seeking forgiveness and mercy.

www.suhaibwebb.com

Heart, Mind and Ethics: Paths of Success for Future Scholars of the West

taken from suhaibwebb.com

Imam al-Nawawi related the following:

“Purify your hearts [for the knowledge] the way land is purified for cultivation.”

Imam al-Shaf’i on Humility:

“None of you will seek this knowledge with a domineering attitude and exaggerated self worth, then succeed. However, one who seeks this knowledge, struggles with his/her soul, [enduring] strained provision and [struggles in the] service to the scholars is successful.”

I remember my Sheikh telling me: “My mother used to send me with gifts to my father. Although he was my father, she did this because, in reality, he was also my Sheikh. She did this so my knowledge would be blessed.”

I recall my teacher saying to me, when I tried to serve him, “I don’t want that type of service.” Then he paused and said, “But you need to do it. This is the way of blessing.”

Avoid Complaining, it is the Opposite of Shukur:

When we land overseas we must be very careful that our attitude is not what are these scholars going to do for us. Do not ask what your scholars can do for you, but what you can for your scholars.

Serve the ‘Ulema and treat them with respect.

Once a Sheikh from South Africa told me the following, “We had a very intelligent student with us. He was so gifted and one day he began to debate our teacher and was very rude with him. He won the debate, but our teacher turned to him and said, “If you are not careful, your knowledge will go un-blessed!” Suhaib, by Allah he was the most intelligent, gifted and bright student amongst us, however today he is working serving tea to people in the markets. All of that knowledge, all of that intelligence, and he is not asked by even one person a single question.”

Hardships:

Imam Malik said, “No one will attain this knowledge until he is afflicted with poverty that touches upon every aspect of his life.”

al-Shaf’i [may Allah have mercy upon him said], “No one will acquire this knowledge except the bankrupt.”

Once I came across some brothers in al-Azhar who told me about a brother who came to study in Egypt. He was very poor and his mother’s goal was for her son to become an Azhari. With no way to purchase the ticket for the trip, his mother sold her house in order to send him! I’ve meet a large number of brothers and sisters here who haven’t seen their families in 6-7 years. I knew some sisters who sold food in order to stay in Egypt and complete their masters in Shari’ah. It is these efforts, these struggles which plant the seeds for the future.

My Sheikh told me: “When I was young I remember seeing the brothers out at night under the street lights until late. Later on I realized that they were memorizing the Qur’an and had no electricity in their homes.”

Once one of the Shanaqita told me, “You memorize the Qur’an in your nice homes. I memorized it by the camp fire! You, Westerners go for fun to Disney Land. We used to spend our time making tafsir!”

My Sheikh told me, “I remember when I as young and the Shanaqitah would come with their kids to our city. I saw their kids playing by making ‘Irab of the language!”

I knew a student of knowledge who came to Egypt and was homeless! He used to attend classes in the day and sell watches at night. When he wanted to splurge on himself he would go, once a week, and buy Koshari. [equal to a $1.00 meal]

Western Muslims have a great opportunity since the have been blessed with wealth. However, how many times have blessings, as Ibn Taymiyyah mentioned, become trials?

The Poet wrote:

قد ينعم الله بالبلوى وإن عظمت……… ويبتلي الله بعض القوم بالنعم

Perhaps Allah will bless with trials, even if abundant………. and perhaps He will try some people with blessings!

Avoiding Hatred and Jealousy:

It moves through us like our blood. Raised on WWE,  Kimbo Slice and the Gladiator, Western Muslims are prone to make studying out into an epic adventure the likes of the Lord of the Rings. However, we are all, for some strange reason, the heroes and never the bad guys? I’ve experienced this a lot here and I’m sad to say that there are problems amongst us that I would have never imagined. Let’s move beyond these things and realize that what holds us together is stronger than what pulls us apart. This is a very serious disease of the heart and its cure, as Sidi Zaroq mentioned, in his famous principles on tasawwuf, is to do the opposite. This was also the statement of Sh. Bin ‘Uthyamin who said that the way to destroy this is to act on its opposite. Let us pray for each other, work to facilitate each others affairs and remove these evil shadowy feelings in our hearts. If not, the outcome of our knowledge will be tainted and our time spent will not be complete.

Summer Break: Know that you Don’t Know

Let us take the time, oh students of knowledge, to humble ourselves. Many of us are going back for the summer. When we get back, let’s not impose, nor direct others. We’ve spent a year or so learning, now lets spend the summer learning humility, respect and mercy. The art is not mastered by knowing, it is mastered by knowing that you don’t know. For that reason the scholars said: “I don’t know” is half of knowledge.

Often times when we go back we run into conflicts with other scholars, imams and activist in the community. Let us understand that our goals are the same, our destination is one and we need each other to arrive at, “And to your Lord is the ending.” We are not going back as the latest upgrade to ImamVirus 2009 Plus. We need to be humble. If we hear things that are wrong, let’s check ourselves and make sure we are hearing with our hearts that are clean and not with the deaf ear of arrogance and conceit. The same holds true for the masses, perhaps people will say things that, according to an Azhari, are out there, make no sense and, perhaps, are un-orthodox. Subhanallah! We ourselves have troubles, struggle to encompass the knowledge and expect people who sit 40 hours a week in front of an office desk, or burning paratas to know these things. Allah says that the Disciples of Jesus said, “Can your Lord send a table from the heavens?” This is a question that, on the surface, amounts to a major mistake in creed. None can say about Allah, “Can He do….” because He is Allah. However, as al-Qurtubi mentioned, some scholars stated that this question was acceptable because these people had just accepted Islam. If this was the case of those who lived and walked with a great Messenger of Allah, what of those who’s secretaries look like Beyonce, are struggling to raise their kid, pay the bills and keep their marriages together? Let us remember to “lower your wings to the believers” exercise humility and teach with the caress of a loving father.

taken from suhaibwebb.com

The Great Hanafi Scholar Zay Ad Din ibn Ibrahim ibn Muhammad famously known as Ibn Nujaym, which was the name of one of his grandfathers in his Scholarly work “Al Asbah wan Nazaa’ir”, a book dedicated on the maxims (Qawaa’id) of Fiqh, mentions the second maxim in the book “Actions are judged by their end results” (Al Umooru bi Maqasidiha) and thereafter discusses rulings that come under this giant Qaa’idah. The Chapter is quite long, so I will just pick some Masaa’il to show how significant our intentions are in relation to our actions. Many of us have heard lectures given on this topic, yet when one see’s the legal effects of his/her intention the matter becomes real clear:

1) A person who is not in contact with a person over 3 days, if his intention was to abondon him/her then his action is Haraam due to the Prophetic Hadith in Muslim and the Muwatta prohibiting this, If this is not his intention, then his action is ok.

2) A women who avoids beutification and scenting herself 3 days after the death of someone other than her husband, if this is done with the intention of mourning then this is prohibited due to the Prophetic Hadith prohibiting the mourning of anyone above 3 days except for a womens husband as related by Bukhari. If this is not her intention then her action is ok.

3) A person who is in Salah, and hears news that pleases him and with the intention of Shukr to Allah says “Al Hamdu Lillah” then his salah is invalidated (This is a Hanafi ruling by the way, and even the Ahnaaf differ over this, but the main theme still applies)

4) A person who finds a lost item, if he pickes it up with the intention of taking the right course to return it to its rightful owener, he is rewarded, and if his intention is to take it for himself, he is a sinner and a Thief!!

If our Intention has the power to change an action from Mustahab to Haram, from a valid action to an invalid action does it not make sense to give some thought to it?

“And remind (people) for indeed remeberance benefits the believers” (Surah Dhariyah Verse 55)

Taken from suhaibwebb.com

During Hajj, both the noble Companions Abu Bakr and Umar (May Allah be pleased with them) used to pray Two Rakah in Mina. However Uthman (R), when he was the Caliph, said he will pray 4 Raka’ah. Ibn Mas’ud (R) disagreed and stated that two people better than Uthman prayed 2 (referring to Abu Bakr and Umar) . Yet, when the prayer was about to commence, Ibn Mas’ud (R) joined the rows and prayed…

Later people asked him whether he changed his opinion etc.. His reply was “Al Khilafu Sharr” meaning “Dissent or Discord is evil”.

Al-Zuhri (r) explained that Uthman (R) had prayed four rakaat Mina instead of two because in that particular year many bedouins had come in great numbers and he wished to teach them that the prayer consisted of four units.

This incident has been related by Abu Dawud.

Whats the point of mentioning this?

1.  Firstly: The manner of two great Mujtahids differing in a respectable manne

2.  Secondly: The beautiful way in which Ibn Mas’ud applied Fiqhul Awlawiyyat and Maqaasid. Unity, one of the objectives of Shariah and indeed Hajj, was much more important to him then the specific ruling in which he differed, thus he gave this more priority.
3.  Thirdly: The deep understanding of Uthman, and again his manner of prioritizing. He knew that 2 was to be prayed, yet the potential for that to be a cause for confusion amongst the bedouins was too great, thus he went against the norm and prayed four units.

What also seems to me is that we see two maxims being used here:

• “Actions are by the end results” – Hence, he prayed four even though 2 was better, as that would lead to a possible greater harm.

• “Averting Harm is better than gaining benefit” – Again, praying 2 was better yet he chose 4 to avoid confusion.

It also shows the bold and courage nature of Uthman. He chose to act, apparently, in contradiction to Abu Bakr and Umar, because he foresaw something that he felt were different (Fatwa changing with place and time possible working here!).

4.  Fourthly: This is a good evidence against those who stipulate such and such conditions for the muqallid of one madhab to pray behind the muqallid of another madhab, as in this athar, ibn Mas’ud (R) followed Uthman Mutlaqan, for the “greater unity” even though he was a mujtahid, then what about Muqalideen whose madhab is that of their muftis?

The Hadith:

“Whoever imitates a people is from them.”

This hadith was related on behalf of four different Companions: ‘Abdullah bin ‘Umar, Abu Hurairah, Hudhayfa and Anas bin Malik [May Allah be pleased with them].

The narration of ‘Abdullah bin ‘Umar was related by Ahmed, Abu Dawod, al-Tabarani in al-Kabir through Abu Munib al-Jarshi but this chain is weak [tadhkira al-Maudu’at vol.1 Pg. 193]. However, al-Hafidh al-’Iraqi noted that it is strengthened by the narration of al-Bazar from Hudhayfa, and Abu Na’im on behalf of Anas bin Malik, declaring it sound in his checking of the hadith of al-Ghazzali’s Ihyah [Takhri Ahadith al-Ihya vol. 2. pg. 343]. Imam al-Sanan’i mentions in Subula al-Salam that this hadith is strengthened by the narration of Abu Y’ala from ‘Abdullah bin Mas’ud [vol. 7 pg. 107.] Imam Ibn Taymiyyah mentioned this hadith staying, “It is a good hadith” [al-Fatawa al-Kubra vol. 3 pg. 315] and Ibn Hajar al-’Asqalani mentioned it Bulugh al-Maram saying that Ibn Hiban authenticated it [Hadith # 1384]. Sheikh al-Bani commented on this hadith stating, “It is a good and sound hadith.” [Sahih wa Da’if Sunan Abi Dawod vol.9 pg. 31]

Fiqh of the Hadith

The Encyclopedia of Fiqh, compiled by the Kuwaiti Ministry of Religious Affairs under the entry imitating [tashabu], defines the word, according to the Arabic language, “To resemble another person.” It goes on to state, regarding its meaning and usage in Islamic Law, “This usage of the word by the scholars of Fiqh does not different from this meaning.” [al-Maws’u al-Fiqhiyah al-Kuwatiyah vol. 13 pg 1]

Seeking Clarity: Moving Beyond a Standardized Understanding of Tashabu

If we engage the classical Islamic legal texts we find the scholars divided this concept into the permissible, the forbidden, the disliked and, at times, the obligatory.

The Forbidden Tashabu and the One that Leads Towards Fisq:

The type of imitation of Non-Muslims that the majority of the scholars held as absolutely forbidden and considered a means for one to be an apostate are those things related to specific Non-Muslim identification, religious practices and beliefs. An excellent example would be a cross, the clothes of a priest and so one. This, according the sound opinion in the Hanafi school, the Malkis and the majority of the Shafi’s is absolutely forbidden takes one out of Islam [see conditions below] and falls under the legal axiom “[wearing] Clothes specific to the deniers of faith [religious clothing] is a rejection of faith.“

The classical example is the one who wore the headgear of the Zoroastrians or belt that symbolized one’s affiliation with the Christian faith worn in the Muslim state. One who did this, with a clear intention and after investigation, was declared an apostate. However, the scholars conditioned this stating: unless it was worn do to necessity, force or to protect one’s self from the heat or cold” [regarding the headgear of the Zoroastrians] or for one “Who needed to enter the lands of war.” [al-Mawsua’h al-Fiqhiyah vol. 13. pg.1]

Imam Khalil states [his words are in bold] in his famous text, “Apostasy is the rejection of faith by a Muslim explicitly [Sh. Dardir states, meaning an explicit statement such as “I associate partners, or disbelieve in, Allah.”] or a statement that demands it [Imam al-Dardir states, “Such as denying something known from the religion by necessity.”] or by an act which demands it like throwing the Qur’an in the garbage or wearing the belt specific to the Christians.” [Sh. al-Dardi adds, Meaning one wore a type of clothing specific to the non-Muslims. Sharh al-Kabir vol.4 pg. 301.] Thus, it becomes clear that the forbidden type of tashabu his related to one’s wearing clothing specific to the non-Muslims religious identities and practices as articulated by the scholars above. Ibn al-Shatt al-Maliki stated, “One who wears the clothes specific to the non-Muslims is not considered a non-Muslim until he clearly states such. That is because, if he does so, his heart and limbs are in agreement.” Imam Abu Hanifa said, “One cannot leave Islam except through the door he entered it which is affirmation and attestation.” The Hanbalis considered it Haram only for one to wear such dress and did not declare one who did so an apostate. Imam al-Nawawi noted that one who did so should be judged on “his/her intention.” [al-Maw’suah al-Fiqhiyah al-Kuwatiyah vol. 13. pg. 2]

Based on that the scholars, regarding the issue above provided the following conditions for the ruling of apostasy and fisq:

1. That it is done in the lands of the Muslims.
2. That it was done not out of necessity.
3. That one wore clothes specific to a religious articulation. The Malikis added that one should also be seen going to their places of worship.
4. That the time in which those clothes were worn was a time in which those clothes were well known as clothes of the non-Muslims. What is sighted as evidence for this is the hadith of Anas, see Haq’s post, and Ibn Hajar’s commentary.
5. That it was not done out of jest.
6. The wearing of clothing and so forth not related to the above matters is considered permissible [is not the forbidden tashbu] as long as such clothing agrees with the Sacred Law. Once Hisham said to Abu Yusuf [the great student of Abu Hanifa] , when he saw the latter wearing sandals made from palm trees with iron, “You don’t see wearing that iron as a problem?” Abu Yusuf responded, “No.” Then Hisham said, “Sufyan, Thawr and Ibn Yazid disliked it because it is an imitation of Christian priests.” Abu Yusuf responded, “The Prophet [May Allah’s peace and blessings be upon him] wore sandals with hair on them that was worn by the Christian monks.” [al-Mawsua’h al-Fiqhiyah vol. 13. pg.3]. Ibn al-Qayyim notes, in Zad al-Maad, that when the Christians of Egypt sent the Prophet [may Allah’s peace and blessings be upon him] a gift of clothes made by them he wore them.

That was because such dress what not related to the monks specifically or the Christians of Egypt, but was a common feature of the society. Based on this, the scholars stated that wearing the clothes of people does not fall under the forbidden aspects of tashabu as outlined and conditioned above. In fact, they state that “No one has a monopoly on clothing.” Meaning clothes are one of the things which are shared amongst people from different cultures and faiths. However, some scholars stated that if one wears such clothes with an intention to imitate someone who is not a non-Muslim, or even a openly evil Muslim, then this is a sin.

Case studies:

• In November 1926. Mufti Abdul Majid Salim al-Azhari was asked about wearing western hats that had become fashionable in those days. In his response he stated, “If one wears a hat, not having the intention to imitate [the forbidden kind as outlined above] the non-Muslims, but to protect his/her self form the elements, then there is absolutely no sin in this what so ever.” [Fatwa al-Azhar vol. 5 Pg. 472].

I would think based on the authentic statement of the Prophet: “Allah is beautiful and he love beauty.“ We can add beautification above as well.

• Some years ago the Standing Committee on Fatwa and Research in Saudi Arabia was asked about a ruling on a type of hairstyle that had just appeared in the kingdom. They stated, “If the intention to wear such a hair style is not to imitate [as outlined above] the non-Muslims then there is nothing wrong with this if is from one of trends that have recently appeared amongst women………….we see no problem with this.” [see Fatawa of the Standing Committee vol. 7. Pg. 150]

Benefiting from the General Principles of Islam

There a few general principles and axioms in Islam that will help us engage our societies, avoid alienation [on both sides] and work with others towards goodness:

“The origin of things is permissibility unless there is a clear texts to the contrary”

This axiom, held by the majority, states that in the affairs of our daily life, the origin of such things is permissible unless there is a clear text to the contrary. This is based on the verse, “It is He who created everything in the world for you.” This means that for one to insinuate that something is forbidden or leads to rebellious behavior [fisqh] he or she would need a clear text about which there are no differences on, to declare such a ruling absolute. If there are differences amongst the scholars on the meaning of such a text, then he/she is free to follow the opinion he/she feels is closest to the truth. However, he/she is not allowed to declare someone who follows another opinion, founded on sound scholarship, as a fasiq, avoid praying behind them and so on. [See Ibn Taymiyyah’s treaty on the Unity of the Muslims corrected and checked by Sh. Abdul Fatah Abu Ghuda].

“There is no declaring something forbidden without a clear text.”

I addressed, by Allah’s grace, this axiom in the last section.

“Harm is Removed”

This is one of the core axioms of our law and it is agreed upon by the scholars. For many converts one of the first things we have to deal with, besides being told to change our names that our mothers and fathers gave us, is to adopt Islamic dress beyond what is obligatory. This is a disaster for many, not all, and can lead to further alienation from one’s family and friends. I know because this happened to me. The first time I wore a thobe my father said, “Boy you look like a doll.”

By doing so we are forcing people to understand and accept something that Allah has not required from them. This can, at times, make an already cloudy picture more cloudier, create further distance from one’s families and friends.  So instead of focusing on faith, relationship with God, charity and benefiting the society, we are presenting a message based on clothing and fashion and classical theological arguments that have no relevance to contemporary society.

 A Relevant Message

The Axiom: “Call to the Way of Your Lord with Wisdom”

I have a dear friend who is a religious leader. I have known him for a long time and have never seen him outside of a thobe and kufi. Once he went to a bank and a man came up to him and said, “That is awesome man! You did it! You look just like him! Happy Halloween dude your OBL costume is off the chain! Where did you get that beard man!”

It was Halloween and that poor man failed to realize that the brother was not in costume. That was his real, every day, everywhere he goes dress! I’m not censuring one from wearing such dress, as I do sometimes, but I think it should be done with wisdom and in the right time and right place.

“The mufti Carries People According to Their States and Abilities”

This axiom was mentioned by ‘Umar bin Abdul ‘Aziz who said, “Judgments will deal with people according to their sins.” al-Shatibi stated in al-Muwafaqat that the role of the mufti was to treat people “like a doctor treats the ill.” Thus, I am saddened by those scholars who are very forceful about such issues. Besides contradicting the majority and the Usol, many of them have never spent an entire day with a non-Muslim, watched Nick at Night, Observed Lebron posterizing KG and so on.

This does not take away from their classical training, but it does, we must admit, damper their ability to articulate a religious expression that is Islamic and at the same time benefits the societies we live in. Even in most Muslim countries such people life in a box. If, and I’ve traveled a lot in the Muslim world, Muslims themselves feel alienated from such scholars, then what can we say of the non-Muslims and Western Muslim Youth of today? This is not an issue of Halal and Haram, but an issue of loosing our own. And that is a whole different discussion…

Imam al-Bukhari, in his Sahih, relates that a woman from Ethiopia came to Medina. Upon meeting the Prophet [may Allah’s peace and blessings be upon him] the Prophet [May Allah’s peace and blessings be upon him] responded in her language. Thus, until we can muster the fortitude to trust ourselves, our faith and our identities, we will not be able to engage an extremely mature society and, instead, focus on secondary issues of importance as a means of escape. For that reason, we find Muslims ready to engage each other over the slightest theological issues, but impotent when it comes to handling teen pregnancy, abortion, human rights, the plight of the poor, the environment, looking after converts, establishing institutions and building communities that don’t incubate the youth, but prepare them. Ibn al-Qayyim mentions that the qualities of the Mufti are two: knowledge of the faith and knowledge of the hood. [see ‘Ilam al-Muwaqi’in ‘An Rabil al-’alamin vol. 1]

Based on that we are presented with a twofold crisis:

1. A community of believers who lack literacy to engage their faith.
2. A scholarly community who lacks popular culture literacy by which they can make things relevant and provide literacy to the above.

The Changing of a Fatwa According to Time and Place:

This important principle was noted by Ibn ‘Abdidin in his Hashyiah, noted by al-Dasuqi al-Maliki in Sharh al-Kabir, Ibn Rushd, Ibn al-Qayyim and others.

What is meant here is that issues of ijtihad, where there is no binding consensus, are open for inspection and correction by the scholars due to environmental realities amongst other issues. The best example, given by al-Dasuqi Sharh al-Kabir is taking money for teaching religion. He mentions in the early days of the Ummah that most of the scholars held it forbidden to do so. However, in his age the 12-13th century A.H he states, “Today we know of no difference on taking money to teach. Because if teachers are not paid, no one will be left to teach.” This was due to the collapse of the waqf, corruption in the government and a rising tyranny that has gripped the Muslim world until today. The same can be said of fatwas regarding clothing and the like.

While certain movements are highly respected, they must be examined in the light of anthropology and sociology as well religious sciences. Because their environments surely had an effect on their ijtihads. This can be seen in the fatwa’s regarding dress and Western attire. Since most of these fatwas were written at time when the British Empire, France and others were killing and conquering the Muslim world, or during the Crusades,  one could expect to see such fatwas that state it is a sin to wear Western clothing and so on. However, today is a different situation for many. We are living in the West and have nowhere to migrate. I was shocked at the argument of al-’Allamah Dr. Ramadan Buti against Minority Fiqh stating that we in the West, if we need a special fiqh, should migrate. My question is to Dr. Buti? It is not possible for Westerners [from the USA] to even study in Syria [since many of them were, or are going to be, kicked out] let alone move there. Thus, such an argument, although from a highly respected and honored scholar, lacks any realistic direction for Muslims in the West. I say that with nothing but respect for Dr. Buti who I’ve meet and found to be a great scholar and person of piety. However, “there is no order without a means” and “there is no obligation in the face of weakness.“

Finally, while one can certainly agree with the plight of our sisters and some of our brothers. I think the example of the guy in shorts and his wife in a niqab is not the norm. Let’s give the example of a guy in suit and tie and his wife in correct Islamic dress. Both, according to the majority, have fulfilled what Allah as obligated upon them. By confusing the kufi with the hijab or shalwar, we are playing a dangerous tune and confusing the rulings of Shair’ah. While emotions are important, it is more important to make sure they agree with the scales of rulings set by the Law. In this case, the Hijab is a fard, about which there is no doubt, where as the Kufi and the Turban are, at the most, highly recommended Sunnah for which one would not be punished for leaving according to the majority. Thus, let us practice restraint, stay balanced and let our feelings liberal, conservative, or otherwise, be guided by the law. Please forgive typos and lack of periods, my Unicode system went nuts!

Allah knows best

Asalamu alaykum

Suhaib Webb al-Azhari

www.suhaibwebb.com

Assalamu alaikum, this post made me start to ponder again on the “traditional Islam” label. I guess if you say that “traditional Islam” means that one follows one of the four madhhabs and perhaps, though not necessarily, follows a tariqa too, then yes, I guess I’d be called a “traditional Muslim”. Though I’m not sure I like to be labelled like that…

As I’ve said before, I’ve found what works for me, and the problem could be that the whole “traditional Islam” movement may be starting to do some of the same things that the so-called Salafi movement did, i.e., the calling others as deviants who didn’t follow their version of Islam, perhaps the dividing into subgroups, though I’m not sure that this has happened… I’ve heard some say that this sort of thing has started happening, though I’ve not seen any evidence of this.

To me, “traditional Islam” was a formulation of a tradition of scholarship taking place over hundreds of years, that formed the bedrock of fiqh, and other Islamic concepts, which created a foundation for scholars to make rulings and for everyday Muslims to base their Islam upon. This is a pretty simplified explanation and probably isn’t very accurate, I admit, but when I hear people say that those who profess traditional Islam as being “part of a cult”, etc., I really bristle at this! I think this is why many people who say that they follow “traditional Islam” have perhaps fallen into the “hardline traditional” camp, because they’ve had to build up a defense mechanism after being harassed and called out, and worse for, oh, following a madhhab, praying with their arms to the sides, using dhikr beads, not moving their finger the correct way, etc., etc.

I perhaps have fallen into that trap myself when trying to explain why I’m not a “Salafi”, why I follow a madhhab, etc.

As far as Islam in America goes, we really need to find a happy medium, because neither “traditional Islam” or “Salafism” is going to go away. We all need to come to a point, somehow, to understand that all of us, no matter which label we ascribe to ourselves, that we are all, Inshallah, striving to be good Muslims, and to please Allah. Some may do this by following a madhhab, some may do this by choosing not to.

The goal, I think, should be to recognize the real issues in our community, to find solutions to those issues/problems, and to find a workable methodology for Muslims living in this country, based not on some new-fangled idea of “American Islam”, but adopting what has already been left to us. I’m not saying to take what they’re doing in Saudi and apply it here, for example, I’m saying to take the principles of fiqh, usul, etc., I’m talking about the very foundations of Islam itself, to take those and try to find a way to apply them, so that we can solve the problems in our community and to thereby create a thriving Ummah here in the US.

I know this is a cheesy post, and my apologies for that, but I can’t get my thoughts out of my brain and perhaps this post may be edited or even taken down in the future.

I really need to revisit the whole “traditional Islam” movement, what it is, why it’s gained traction, etc. And despite what I said above, I don’t like those who call themselves “traditional Muslims” to always be made to seem as though their “cultish”. I’d like examples of this…

Also, are we able to bring so-called “traditional Muslims” and “Salafis” togheter,if both camps think that the other one is on “bida and misguidance”? I know we’ve covered this ground before, during the time when everyone was blogging about the Sunni Unity Pledge (whatever happened to that?)

I was reading this post, which states in part

He is Salafī in creed, but he is also a Sūfī, with spiritual inclinations, without monasticism, just as our Shaykh Abū al-Hasan al-Nadwī said that he adopts Sūfism on the basis that it is spirituality, and purification for the soul, and connection with God, Blessed and Exalted is He.

I gotta mull that one over, perhaps I’m learning something new, ’cause I didn’t think you could be “Salafi increed” and a “sufi” at the same time?

Ugh, I need some help… That quote just blew me away and made me want to revisit this whole “traditional Islam” thing… And I know that my ignorance/lack of knowledge is painfully showing again…

Can someone re-explain to me, as I know they’ve probably done already, what does it exactly mean to be “Salafi in creed”?

And I’d thought at least some of the whole point of the so-called “Salafi dawa” was to bring people “back to the Qur’an and Sunnah” and to get rid of “all deviations, deletions, alterations, bidas”, etc., etc., in the religion of Islam, including so-called “sufism”?

Perhaps there’s a more “moderate” “Salafi movement” out there that says “yes we recognize that you practice tasawuf, that you might celebrate the Prophet’s (peace be upon him) birthday, that we may have other fiqhi differences, etc.” And perhaps there’s a version of “traditional Islam” that says, “you know, I understand your desire to get back to the Qur’an and Sunnah, your wish to follow the Pious Predecessors, I know that you probably don’t agree with things like tasawuf, the Mawlid and other “spiritual practices”, butya know, we recognize that you are striving to please Allah, and we respect you for this”.

And perhaps it is this sort of thinking, the “joining of the moderates” (and I really hate that word, though it is the best I could come up with at the time) that will make the Sunni Unity Pledge a Success. Now, if we could just come to a common understanding regarding the “moon sighitng controversy” and perhaps find a common ground, at least as regards North America, that would be great!