Minhajuna fi Usool al-Fiqh

METHODOLOGY:      MINHAJ AL-MAQAASIDIYYAH

Before we begin a discussion of any fiqh issue, we should have an understanding of the basic methodology necessary to tackle any issue in fiqh – what we call Usool al-Fiqh.  Nine schools of thought or madhdhaahib present their manaahij or methodologies to the world today; the Sunni schools of Abu Hanifa, Imam Malik, Imam Shafii, and Ahmad ibn Hanbal; the modern schools of the Jamhuriyya, and the Salafiyya; the Shia Ja'afai schools, Aathari (textual) and Usooli (rational); and the emerging school based on the Usul al-Fiqh of Al-Shatiibii, the Maqaasidiyya.  This last school is emerging and is best exemplified by the work of Ibn Ashur. 

It is important to recognize that these nine schools are based on different manaahij or methodologies of interpretation of texts, of determination of the authentic Sunnah, of use of rational methods such as analogy, and other considerations.  These differences result in differing opinions.  As Muslims, we must respect all reasonable minaahij.  We do not have to agree, but we have to respect others opinions as long as they are reasonably derived using a reasonable methodology.  The opinions and intuitions of “spiritually inspired” saints do not constitute a reasonable minhaj.[1]  However, the opinions of scholars obtain using a systematic and reasonable minhaj and based upon a dalil with evidence from the sources of our deen, are to be accorded complete respect. 

Allah SWT has made it clear in the Qur’an: Fitnah Akbar Min al Qatl; Fitnah Shadud Min al Qatl; Fitnah Ashdud Min al Qatl.  Iktilaaf should never be a source of fitnah.  As evidenced by the hadith regarding the expedition to the Bani Quraizah:  The Prophet told the people to pray Asr after arriving at the fort of the Bani Quraizah.  Some people set out, but were delayed and it was getting late.  The people stopped and discussed how to proceed.  One group continued on and prayed when they reached the fort.  The other group prayed and then proceeded to the fort.  Afterwards, they asked the Prophet SAW about their ijtihad.  He then did something very important.  He did not rebuke either of them.  If he had said one was right or both were right, then he would have limited our fiqh to one or two minhaj, but he did not rebuke either, leaving an opening for any reasonable minhaj. 

Primary Sources of Shariah

All madhdhaahib of fiqh and all reasonable minaahij posit that our deen is based on revelation from Allah SWT to His Prophet Muhammad SAW.  Revelation has come to us in two forms; the Qur’an or direct revelation of the verbatim Word of Allah SWT through the agency of the angel Jibreel (AS) to the Prophet Muhammad SAW, and the Sunnah or actions, statements and tacit approvals of the Prophet Muhammad SAW on matters for which he received Divine guidance.  All the madhdhaahib agree that these two sources, the Qur’an and the Sunnah, contain the Divine Legislation or Shariah, and are binding upon us. However, these schools of thought differ as to the determination of what is Sunnah, and as to the role and weight of other potential sources.

It is beyond the scope of this paper to explore the differences among the madhdhaahib as to determination of Sunnah.  However, we can say that none of us know the Sunnah directly.  We simply were not there and there is no video tape.  All we have are reports of what people felt was important or what they chose to remember.  And these reports come in various forms.  Some are found in historical works, such as the Seerah of Ibn Hisham, or At-Ta’reekh Ar-Rasul Wa l’Muluuk of At-Tabarii. But for the purposes of fiqh, the scholars have always preferred the form of Islamic literature referred to as ahadith.[2]

Moreover, serious recording of these ahadith did not begin until the reign of the Umayyad Khalif, Umar Ibn Abdulaziz. (RA), who reigned only three years from 98 AH to 101 AH.  While written materials were compiled by scholars, particularly ibn Shihab az-Zuhri, none of these sihaafah are extant. Moreover, early collections such as az-Zuhri and Imam Ahmad ibn Hanbal, collected ahadith without any criticism or judging of the text as to authenticity, reasonableness or compatibility with the Qur’an. This is why some have noted that both az-Zuhri and Imam Ahmad have contradictory or multiple positions on fiqh matters. 

The earliest extant written book of ahadith with a consistent criteria for inclusion of material is Al-Muwatta of Imam Malik ibn Anas (RA) (d. 124 AH) of Madina. Imam Malik included reports accepted by the scholars of Madina as well as fatawa issued by Madina scholars, including himself.  Al-Muwatta builds a fairly complete snapshot of the practices of the people of Madina and the ahadith agreed upon by its scholars, one reason why Imam Ibn Taymiyyah advocates for a preference for the Madini way in his book.

However, it was not until Imam al-Bukhaari that muhadithuun began to more systematically analyze hadith for authenticity.  This fact is important in understanding how the madhdhaahib developed their minaahij, especially in criteria for accepting ahadith.  Imam Abu Hanifa died in 150 AH, relatively early in the development of uloom al- hadith, so he narrowed his criteria to exclude ahad hadith, hadith with only one Sahabi as a narrator.  Imam Malik, as we have seen above, relied on the judgment of the people of Madina, those who were born and raised in the City of Prophet, and who had contact with the greatest number of Sahaba.  Imam ash-Shafii did not specify criteria, however, he was the first to develop Usul al Fiqh, focusing on the principle that Islamic law is based on sources, Divine Sources and that one of those sources is the Sunnah.  Finally, after the strengthening of the position of hadith over ra’y opinion, Imam Ahmed was able to base his minhaj squarely on the foundation of the Qur’an and the Sunnah, and publish a collection of hadith, the Musnad of Imam Ahmed.

However, we cannot lose sight of the fact, when considering the minahij of fiqh of our madhdhaahib, that all of them were founded before Imam al-Bukhaari. Imam al-Bukhaari came up in a time of competition.  The Abbasid khalifate ushered in the methodology of “Ahl al Sunnah wa Jama,” moving the Sunnah of the Prophet SAW and the ahadith that recorded that Sunnah to the second primary source of law.  With the increased importance of ahadith in determining fiqh, the temptation to fake them to support a favored position became too strong for some.  Some, like the man who faked over 100 hadith extolling the virtues of certain surah of the Qur’an in order to encourage people to read our Holy Text, may have been for “benign” reasons, but no reason is benign if it leads to undermining the credibility of all of the hadith literature.  Because of all the fakes, promogated more often to support sectarian fitnah, our scholars had to devise methods for grading ahadith. Imam Abu Dawud and Imam Tirmidhi were two of the first.  Imam An-Nawawi was one of the most thorough.  Sheikh Albani is the most recent.  We value our muhadithuun, but we must recall that no single agreed-upon criteria for sahih exists.  The sahih of al-Bukhaari is vastly different from that of Albani.  Therefore, it falls upon the fuqaha and mujtahiduun to set criteria for ahadith strong enough to support a fiqh position. 

Persuasive or Secondary Sources of Shariah

We have established that our deen is based on revelation: upon the Qur’an and the Sunnah.  However, they were revealed over 1400 years ago.  How can Allah’s guidance for us remain applicable at any time between its revelation and yawm al qiyaamah?  Allah SWT has provided for that, of course.  By carefully studying the rights He grants us, and the responsibilities He places upon us, including prohibitions and penalties, we come to understand both the ‘illa and hikmah underlying Shariah law.  Just as we were created for the purpose of worshipping and serving Him, the law He revealed to us also has purposes, objectives.

The Maqaasid ash-Shariah are the objectives of the Law.  They form the basic purposes for which the Law is sent down by Allah SWT.  The Maqaasid are; promotion and protection of deen, promotion and protection of life, promotion and protection of aql, promotion and protection of dignity (lineage and honor), and promotion and protection of property.  Other scholars have cited other objectives, but they generally fall into one of these five categories.  For a thorough discussion of the Maqaasid please consult Jasser Auda's book, Maqasid Al-Shariah as Philosophy of Islamic Law: A Systems Approach, published by IIIT.

            Unlike Sunni thought, which has long viewed the classic interpretation of prior scholars as binding, particularly in matters upon which a “majority” of scholars agree or upon which Ijma is thought to have been achieved; Shia thought has long posited the necessity of “Nur al-Aan,” the Present Light.  While Sunni thought became mired in the closing of the proverbial “Doors of Ijtehad,”  Shia thought held that the decisions of the Marja’ or Mujtahid were only binding during his lifetime.  Once he was no longer present and was out of touch with reality, the mukhallif was no longer obliged to follow him, and was required to turn to a new, present marja'. 
            As a point of Islamic history, this difference began early in our Ummah.  From the early days, Abu Bakr (RAA) strove to stay true and to carry forward all of the practices of the Prophet SAW.  Following this model, the successors adopted a “common law” understanding of Shariah law that emphasized following the Sunnah or Legacy of the Prophet, SAW.  Decisions of Muslim scholars, judges and rulers, became binding on the community, just like the decisions of judges in the English and American common law systems.  Common law decisions become the law itself, apart from the legislation upon which it ideally is based.  Hence, we hear things in America like “judge-made law,” versus the statutes and laws passed by the legislature.  In Islam, the fiqh or human understanding of the law derived from the Divine Sources of the Qur’an and Authentic Sunnah, is similarly, scholar-made or qadi-made law, albeit supported by dalil from the Divine Legislation. 
            Ali ibn Abi Talib, the chief judge of Madina and last of the four khulafaa ar-rashidun, opposed this common law position, and posited what we refer to today as a “civil law” system, based on the code itself.  Judges’ decisions are not binding, although they may be highly persuasive.  The law is the legislation.  Judges are charged to apply the law to particular cases.  The only thing that is binding is the law, not the application of the law.  Today, Europe and many Middle Eastern countries including Egypt have civil law court systems.
            The Usool of the Maqaasidiyya reflects a more realistic understanding of legal systems, one that is capable of staying true to the Shariah Law, the Divine Law laid down by Allah in the Qur’an and Sunnah, and one that is also capable of remaining fresh and elastic so as to be able to meet all this forever changing world can demand.  It also unites the two streams of our jurisprudence by throwing open the doors of ijtehad, shut by the Ottoman legal system that codified Shariah in the Mejella.  Fourteen hundred years of common law precedent strangulated and stagnated our Shariah law system and resulted in apathy and jahilliyyah of the vast majority of Muslims, so much so that not only more complex areas of law such as zakat calculation and inheritance (warith) ignored and forgotten, but even the most basic aspects of fiqh al-ibadaat. 

Opening the Doors of Ijtehad

            When reform began with Rashid Rida and later with Muhammad ibn Abdul Wahhab and Hassan Al-Banna, one of the first branches of law that was given immediate attention was Wudu and Salaat.  Forget understanding how to make a contract or distribute inheritance, we had forgotten when, where and how to pray.  While the Ikhwan chose to take a jamhour approach to fiqh, following the opinion of the majority of scholars, and therefore, attempting to avoid unnecessary fitnah in fiqh; the Salafiyya developed a minhaj or methodology of fiqh influenced by the Usul of Imam Muhammad ash-Shawkani, the great Yemini Zaidi scholar.[3]

            The minhaj developed by the Salafiyyah is preferable in many ways to a jamhour position in that it presents a single consistent minhaj and not opinion based on a mish mash of minaahij. A single minhaj is obviously less confusing for the mukhallaf who simply wants to know what Allah SWT expects from him, just as the Bedouin who asked the Prophet SAW to simply tell him what he should do.  He believed firmly in Allah.  All he wanted to know is what to do.  The Prophet SAW taught him the five pillars of Islam, and he covenanted to do exactly that.  The Prophet SAW stated that if he did, that man would surely enter Paradise.

 In the modern era of world travel in hours rather than months or years, and the presence of a plethora of madhdhaahib and minaahij, the jamhour position is confusing for the mukhallaf. In the past, we were born, raised and died in one place, one madhhab, one minhaj.  Not any more.  We meet not just in Makkah, were “la jidal fi Hajj”, but in Europe, Australia, Canada and America. Because our fiqh may be derived using different minaahij and different dalil, the mukhallaf is placed in the position of: “Sheikh Wahid says this and Sheikh Ithnayn says that, and one uses this hadith and another uses that hadith, but Sheikh Thalatha says that that hadith is daif etc etc…” While the Ikhwan’s jamhour position helped initially to prevent fitnah in the West, the case is no longer so.  Our masaajid are increasingly ethnically and religiously diverse. One case in point: despite an excellent short pamphlet on how to view Ikhtilaf in Deen by Sheikh ibn al-Uthaimin, the Salafiyyah and the Tablighi Jamaat, who follow South Asian Hanafi fiqh, occasionally end up violently attacking each other because the two minhajan are almost diametrically opposed.

As for the Ikhwan who follow the jamhour position, disagreements over fiqh issues often lead to the two sides trying to “out jamhour” one another.  I have actually heard opponents of a particular sheikh’s opinion attack his dalil by accusing him of lying that the majority of scholars support his position.  Instead of actually addressing the evidence from the Divine Sources, the opponents stated that the Sheikh was wrong and that the majority do not say what he says, no statistics or lists of shuyuk and their opinions, or any other evidence, only blanket “ I’m more jamhour than you,” statements.

Moreover, both the Jamhouriyyah and the Salafiyyah have failed to open the doors of ijtehad.  Firstly, by following the jamhour, we are still following prior fiqh, often derived by scholars over 1400 years ago, in very different circumstances.  For example, early scholars held that the testimony of a Muslim was trustworthy by a rebuttable presumption, and, therefore, should be relied upon.  Over time our adab eroded and now, trustworthiness cannot be presumed at all.[4]  So, by following the jamhour, our fiqh remains the same, using the same dalil, and the old minaahij. 

The Salafiyyah have also failed to open the doors of ijtehad.  Although they have posited a new minhaj, that minhaj makes prior fatawa of shuyuk whom they recognize as authoritative, as binding; in particular, the fatawa of Ibn Taymiyyah, Ibn Qaiyyim al-Jawziyyah, and al-Jawzi, as well as the shuyuk of Saudi Arabia including Sheikh Ibn Bazz and Sheikh Ibn al-Uthaymin.  As a result, the fiqh remains the same, using the same dalil. 

While both minaahij have achieved some flexibility in dealing with new issues arising from new world circumstances, more so than the traditional four sunni madhdhaahibs, both lead to taqlid.  Surely a great irony - the two minaahij who cry the most about taqlid in the four traditional madhdhaahibs, have actually succeeded in entrenching taqlid further. 

The minhaj I have found best meets the needs of a united Ummah and actually opens the doors of ijtehad, overcoming blind taqlid, is one based on the Qur’an, the Authentic Hadith, and the Maqaasid al-Shariah, with highly persuasive secondary evidence from the opinions of the People of Madina, and the Judgments of Imam Ali and Qadi Shuraih.  Only the Divine Sources and the Divine Objectives are binding.  Anything interpreting those sources and objectives is persuasive.  Whether these supplementary materials are highly persuasive or not so persuasive depends greatly on the circumstances and discrete details.

As noted above, our deen is based on two Divine Sources, the Qur’an and the Sunnah.  The Qur’an is the verbatim word of Allah SWT, revealed through the angel Gibreel (AS) to the Prophet Muhammad (SAW), beginning with Surah al-Fatiha, and ending with Surah An-Nas.  It is Divine in origin, and constitutes Divine Legislation. As through the verbal transmission by qari and hufaadh, and the written transmission in the mushaf, we have direct knowledge of it. The Sunnah is the actual acts, words, and tacit understandings of the Prophet SAW.  And we do not have direct knowledge of it.  None of us were there.  In order to know the Sunnah, we must rely on reports.  These reports are of various qualities. Some have very short isnads or narration chaines, from one companion to one tabi’.[5] Others have extensive sanads, opening the doors to mistakes, misunderstandings, and even malicious lies.  The Qur’an is Qati evidence – certain.  The Sunnah is unknown.  The reports of acts, words and tacit understandings are found in seerah, taareekh, fiqh, and hadith.  The only reports subject to analytical criticism as to veracity are the hadith.  And hadith are not Qati unless they are mutawatir.  All other hadith are dhanni. 

             Because hadith are dhanni, the biggest issue to be resolved on the road to this minhaj is in the determination of authentic or sahih hadith. Although other madhhahib may consider hadith of lesser grade to be binding, the dhanni nature of hadith demands that the hadith must be very strong.  Otherwise, we may fall terribly into error and sin.  To ascribe something to Allah SWT is a grave sin.  To ascribe something to the Prophet is also a grave sin. [6] This is a serious matter.  Hadith must be either mutawatir or sahih to count as binding in fiqh.  All other grades of hadith are persuasively only.

 Admittedly, this area will take time to consider and develop.  However, one thing is certain, the laudable attempt by Shaikh Nasruddin al-Albani, despite its momentous effort and sincerity, falls well short of its goals.  Both Shaikh bin Bazz and Shaikh ibn al-Uthaimeen informed Shaikh al-Albani that his minhaj of looking solely to the Ilm al-Rijal, the Knowledge of the Narrators, was not sufficient to be able to call a hadith, sahih.  Not only can an isnad or chain of narrators be faked, but the books of Ilm al-Rijal come in two flavors, Sunni and Shia.  The great scholar and author of the authoritative book on Uloom al Hadith, Kitab Ma'arifat Anwa 'Ilm Al Hadith, Shaikh Shahrazuhri, notes that even in his time (1100 AD) it was not possible to correctly determine authenticity of a hadith by Ilm al Rijal alone.  How then, would it be possible for a modern scholar like Shaikh al-Albani to do this?

            For now, I will put forth the following criteria for determination of a sahih hadith.  The hadith should be found in substantial form in either the Muwatta of Imam Malik, the Kitab al Kafi of Muhammad Ya'qub Kulayni, the Sahih of Imam Bukhaari, or the Sahih of Imam Muslim; these are the earliest hadith collections in chronological order. It must meet the criteria of Imam Bukhaari as to isnad – in other words all the narrators should have actually met one another.  Its matin must meet the requirement of: "whatever (hadith) agrees with the Book of God (the Qur'an), accept it. And whatever contradicts it, reject it" It must not favor any particular sect, nor should it be overly predictive or critical of future sectarian divisions.  Material that should have been known to more than one person should be reported by more than one person. For example, prayers and communal actions should have been reported by many people, not just one.  Ahad hadith are only acceptable if the matin contains material that only that person could have or should have known.             
            All other hadith books and other material, be it Seerah, Tafsir, Taareekh, etc may be persuasive, but are not binding.  As for aathar and the opinions of Imam Ali and Qadi Shuraih, they are highly persuasive, but require careful study to firstly determine authenticity, and secondly to determine applicability in the current context. 
            However, our law is not solely textual.  In order to apply Divine Law in the present light, we have many tools which Allah SWT has given us.  He instructs us to use reason, aql.  It is most unfortunate that the excesses of the Mu’tazillah led Sunnis to abandon reason, and so leave us to either emotions and whims or absurd literalism.  Allah gave us reason, aql; unless you deny this, then He meant us to use it.  For this reason, in the absence of a clear text (nass), I agree to the use of rational methods, including Qiyas, and Maslahah al-Mursalah. 

Any scholar should understand that Qiyas does not mean just qiyas al-mithlu or analogy.  Qiyas means syllogism or Mantiq, i.e. Logic. Without an understanding of mantiq, one cannot correctly exercise ijtehad. However, Qiyas has its limits and should not be stretched too far.  Sometimes the textual method and the aqli method gives the same result, but using both methods and evaluating the resulting positions produces the most thorough and well-supported results. In fact, some fiqh texts such as Minhaj al Muslim, by Sheikh Abu Bakr Jabir Al-Jaza’riy, take this approach. So any new ruling should take into consideration both methods in extracting the fiqh from the sources and developing a sound dalil. 

We all need to keep in mind that the world of the Alim is gray.  In order to derive fiqh from the Sources, he or she must look at all the Sources and look at the totality of the evidence.  He or she must examine an issue from every direction.  As Sheikh Khassaf notes in Adab al-Qadi¸ to rule on an issue while being unqualified as to knowledge and intellectual skill will land the person in jehannam, and to fail to rule on an issue for which Allah SWT has gifted you the knowledge and the intellectual skill with land you in jehannam.  That lovely hadith we all know about scholars being rewarded twice for a correct judgment and even rewarded once for trying and being mistaken is only for those with the requisite knowledge and skill – not for someone who is unqualified – that person will end up in hell fire.[7]

The Role of Maslahah Al-Mursalah

As for Maslahah or Public Policy, and in particular, the qa’id, la darara wa la dirar – neither inflict harm nor repay one harm with another. While this is important and should be taken into account, it should not be overused or stretched too far either.  Many arguments for certain fiqh positions, including those regarding the permissibility of eating commercial meat or for the calculation of the hilal that signals the start of an Islamic month, seem to revolve around perceived Maslahah, either the Maslahah of our wallets or the Maslahah of our non-Muslim bosses.  In perfect reflection of Jalal Al-e-Ahmed's Gharbzedegih, our people scream about injustice in such and such a country, and then turn into red-faced quaking cowards before their Western overlords when it comes to fear of losing their flow of green paper.  How many of us end up working on Eid?  How many of us even bother to go to Eid prayer, or stay for the khutbah?  We would rather celebrate Halloween – Samhain in the old Pagan calendar -and Christmas.  So we dress our kids up as witches and black cats, instead of Ali Ibn Abi Talib or Umar ibn Khattab. (The permissibility or appropriateness of the later is not the issue here.)

            Maslahah is important, but it must be viewed within the context of the Maqaasid al-Shariah. Maslahah prevents inequities and difficulties in the law when the law, as written, would actually impede the objectives of the Shariah.  It is not meant to excuse us from exercising effort nor is it meant to pander to our laziness. Maslahah protects against darara – harm, not mere annoyance or inconvenience. When we focus on the Maqaasid, we can achieve results that best meet our individual needs, our collective needs, and our duties and obligations to each other and to Allah SWT.

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[1] “Spiritual inspiration” is another word for wahy and Allah SWT has told us that the Prophet Muhammad SAW was the khatmah al Anbiyya (Seal of the Prophets). So there is no prophet after him.  And the Prophet SAW has told us that all that remains of wahy is true dreams.  So one must question the opinions and intuitions of such people, especially where they conflict with revelation.  Today, groups surrounding such individuals abound, whether the Qadianis, the Ahbash, numerous sects of Ismailis or other Sufi-like groups, they are lead by charismatic leaders and do not follow the principle that the Qur’an and Sunnah are the primary sources of this deen.  I would add to this Da’esh, which follows tribal Arab traditions and the whims and fancies of leaders, not the Qur’an and Sunnah.  Shaytan calls to man from all sides of the path, and unfortunately, we often allow ourselves to be mislead by the promise of being better, smarter, more pious, more what ever, than others.  Kibriyya is the sin of Shaytan, and we are not immune from it. May Allah SWT protect us from misguidance.

[2] These reports are called hadith (sing) or ahadith (pl) in Arabic.  However, over time English speakers have used the term “hadith” to refer to these reports either singularly or in the plural.  In this paper, we have used the terms interchangeably.  However, “ahadith” always refers to the plural.

[3] Although the Salafiyyah have expended great effort to attempt to prove that Imam ash-Shawkani, a contemporary of Ibn Abdul Wahhab, was not a Zaidi, they have not been successful.  His writings show he supported Zaidi thought as far as leadership and authority in the deen.  What he disagreed with was the Zaidi school’s minhaj for deriving fiqh that emphasized blind taqlid.  Imam Zaid was a colleague and support of Abu Hanifa’s minhaj, and Hanafi fiqh texts, such as Al-Hidayyah, clearly state that the mukhallaf must follow a scholar and his fatawa blindly and not even ask about the dalil.  Imam ash-Shawkani and the Salafiyya, including that school’s great mujtahid, Sheikh ibn al-Uthaimin, have more than adequately disproved this position with ample evidence from the Qur’an, as well as the Sunnah.

[4] Even scholars from the 10^th century AD on began to opine that early evidentiary law needed to be revised to take into account the current behavior of Muslims.

[5] For example, Imam Malik narrates the Golden Isnad of Nafi’ from Ibn Umar.

[6] Surah Anam 6:144, and “Telling lies about me is not like telling lies about anyone else. Whoever tells lies about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari, 1229.

[7] My sheikh gets calls in the middle of nights requesting fatawa.  Should I let the doctors pull the plug on my terminally ill beloved mother?  I got mad at my wife and pronounced divorce.  Is this the third time?  If so, what now?  Most questions Imams and daiyyas answer are actually well settled. It’s “easy” to answer and look like a great mufti.  But as Suhaib Webb recounts, with real cases and real lives, fatawa and qada are not so black and white.  But by far the scariest part for me is the sudden realization that this actually calls for ijtehad and not reliance on the dalil of others.  I have to decide.  And the sinking feeling in the pit of my stomach tells me I am actually qualified to make such a effort on this issue, and if I do not, I will have betrayed my responsibility to Allah SWT and to His Ummah.  I have no choice.  It’s frightening. Sometimes I end up crying my heart out.  If you do not have the same fear, you are not qualified.  

Indigenous Islam for an Ambidextrous World

Hay un Planeta de Ambidextrous

39:5. He created the heavens and the earth In true (proportions):
He makes the Night overlap the Day, and the Day Overlap the Night:
He has subjected The sun and the moon (To His law):
Each one follows a course For a time appointed.
Is not He the Exalted In Power—He Who forgives
Again and again?



The verb in this ayat, yukawwiru, indicates that our earth is round.  Al-ard kifatah - our earth is ovoid in shape - like a bumpy kufta. It has no sides, no left or right handed-ness, no left or rights positions, "isms" or parties. It is one, unified sphere, it is ambidextrous.

Upon this earth, Allah SWT has placed us as khalifah.  Successors to the malaikah who once cared for it, we are the guardians and protectors of the earth.  In the past, we were only capable of guarding and protecting a small portion of this wide earth's surface.  Before we domesticated horses, this truly was only a small portion - the distance we could walk in a day, perhaps.  This is evidenced by the discussions among scholars over the matla' for moon sighting.


In regards to moon sighting and fasting the month of Ramadan, Kurayb said: Umm Fadl, daughter of Harith , sent him (Fadl, i.e. her son) to Mu’awiyah  in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Madinah at the end of the month.  Abdullah ibn Abbas  asked me (about the new moon of Ramadan) and said: When did you see it? I said: We saw it on Friday night.  He said: (Did) you see it yourself?  I said: Yes, and the people also saw it so they observed fast and Mu’awiyah  also observed fast.  Thereupon he said: But we saw it on Saturday night. So we shall continue to observe the fast until we complete thirty (fasts) or we see it (the new moon of Shawwal).  I said: Is the sighting of the moon by Mu’awiyah  not valid for you?  He said: No; this is how the Messenger of Allah  has commanded us. Yahya ibn Yahya was in doubt (whether the word used in the narration by Kurayb) was Naktafi or Taktafi.(Sahih Muslim Hadith 2391).


Scholars refer to the ittihad al-matla' or local sighting zone for the hilal as the area where people will fast and pray Eid together, and should be less than the area where one would perform qasr in salat while travelling.  While some feel this is an exact distance, in fact the best interpretation is that this distance depends on certain factors. In the time of the Prophet SAW this would be the distance one could travel in a day.  One factor here is whether you would have to sleep overnight away from home.  If you could go and return on the same day, then you were not traveling.  Today that distance is far greater because of the automobile. And with the airplane, an even greater distance is possible.  If one takes a commuter flight to New York from Washington, DC for example, can one pray in qasr?  Another consideration for prayer is regularity and the regular sphere of your daily movements.  If this is the norm for you, you are not "traveling" outside of your usual sphere.  

Today, scholars talk about global matla' for moonsighting.  With modern communication, this is possible.  So we can accept a moonsighting from any point east of us, and even points west if they are communicated to us before midnight in our local time.  

Thus, today, we are capable of guarding our entire globe and coordinating efforts to do so.  Recall that mankind was tasked to be khalif of the earth, not just Muslims. And as khalifa, we find that as Muslims, we are not the majority upon this earth.

Dar Al-Islam

Back in the day, Muslims used to refer to the lands where Muslims governed and had the power of enforcement as "Dar al-Islam," and the lands where non-Muslims governed and had the power of enforcement as "Dar al-Harb."  Some, including my Sheikh, Dr. Mohamad Adam El-Sheikh, have questioned whether these attributions still apply.  Today, many nations have populations where the majority of the people have "Muslim" names.  But, is having a "Muslim" name sufficient to assume the person is Muslim?  In America, many African Americans choose "Muslim" names because the name is associated with Africa, or the parent likes the meaning of the name. Case in point, Barack Hussein Obama.  Despite the rhetoric of the alt-right, Former President Obama is not a Muslim.  He may be sympathetic and respectful to Muslims, but he has repeatedly stated he is not.  He is free to be what ever faith he professes.  May Allah guide him.

So is there a Dar al-Islam today?  The Middle East, Africa and Asia are replete with countries where mosques are built and people practice Islam, but how many states have Shariah as the law of the land?  Some have codified pieces of the law, snippets such as inheritance, marriage and divorce law, and usually only if it benefits some interest group.  Only two states profess to have Shariah law as the law of the land, Saudi Arabia and Iran.  But, in Saudi, the law is not codified.  While this is not really an issue, Shariah is a living legal system, subject to continuous scholarly ijtehad and application (qada'), it does make due process problematic.  Too often, judicial decisions are subject to the whims of amirs and political considerations.  Shariah is a legal system between common law and civil law.  Partly code based, and partly precedent-based, Shariah allows for greater flexibility than American and English law, but more predictability than European law.  

Analyzing the decisions of courts in Iran and Saudi, however, raises questions as to whether these states are competently following Shariah law and its Maqaasid objectives.  Some the punishments in both countries have been harsher than Shariah allows.    The harshest form of whipping proscribed in the Qur'an is for zina, one hundred lashes. Yet, a court in Saudi ordered the blogger, Raif Badawi, was sentenced to 10 years in prison and 1000 lashes.  Badawi was accused at first, of insulting Islam, and later, for apostasy, because he criticized religious figures and called one of Islamic universities, Imam Muhammad Ibn Saud University, "a den for terrorists."  Such behavior at most is slander.  Slander of a non-sexual nature is subject to ta'zir discretionary punishment.  If the slander is of a sexual nature, it is Qadhaf, and subject to 80 lashes, maximum, set by Allah in the Qur'an.

24:4: And those who launch A charge against chaste women,
And produce not four witnesses (To support their allegations),—
Flog them with eighty stripes; and reject their evidence
Ever after: for such men Are wicked transgressors;—

As for Iran, the continued use of torture by secret police, reveals the true depth of Islamic adherence by its regime.  The Prophet SAW forbade torture because he understood that it produces false fruit. People will say anything to stop the pain, including out right fabrications. More than a decade ago, Star Trek: TNG explored the issue of torture.  Captain Pickard (Patrick Stewart) was subjected to torture over and over.  The tormentor told him all he had to do to make the suffering stop was to say, with conviction, that there were five lights behind him, not the four that were actually there.  In the end, Pickard is saved before he breaks, but once safe, he confesses that he was just about to say it - to break, to see what was not there.  (The program is called "Chain of Command.").

What do people like Dick Cheney and Iran's Ayatushaytans want from torture?  Causing others to suffer, to watch them bleed, scream, die, what do these sadistic monsters get out of it?  Feelings of power - Allah SWT is more powerful, the Most Powerful; sexual-sadistic pleasure - well that perhaps is the motivation isn't it.  Why did ordinary Roman citizens watch people gets hacked to pieces, disemboweled, and eaten by animals, on the floor of the Colosseum?  Why did the Mexica/Aztecs flay young girls alive and wear their skins?  

Is this Islam?  Islam teaches us to not even sharpen a blade in front of a goat before zabiha, but we seem to revel in painful and violent methods of killing. And we find any excuse to kill - apostasy or heresy.  It's so easy to label. And the label absolves us from having to worry about it; it's justified. Or is it?  Are you so sure?  

Notice in the ayat above, those who accuse others of something without proof are punished almost to the same extent as those who commit the crime for which the accusers have accused.  And their testimony may never be trusted again.  They are Fasiqun - wicked.  

The point is, where is Dar al-Islam?  There was a time when such a place existed; in the time of Rasul Allah, in Madina.  But, today, there is no nation where Islam prevails and Muslims are in the majority.  Oh, yes, in the Middle East, there are mosques and Muslims, but are they in the majority?  Let's consider Egypt.  Look at the government, look at the majority of the people.  Do they have any religion, or are they like most of the people around the world, worshipers of themselves - enamored by all that glitter, by cell phones and facebook, by twitter and entertainments galore, techno-zombies lost in their own fantasy lands.  

Muslims are not in the majority anywhere, on any particular piece of geography.  Dar al-Islam exists only in our centers and Islamic institutions, in our families, in our homes.  And Dar al-Islam does not come about simply by having a bunch of Muslims gathered in one place, but by the Islamic connections we make between us.  Our behavior toward all others is what creates Dar al-Islam.  Da'esh and FBI agent provocateurs want you to think you have to go over seas and "join" some group in "Dar al-Islam."  I have heard this rhetoric for over 25 years from Salafi preachers, who, curiously, want you to go over there, but they are going to stay here.  For da'wa, or for a paycheck from the FBI?  

But, Dar al-Islam is not over there...It's here - with you.  

Islam is Indigenous

We hear it all the time, "everyone is born a Muslim..."  So, if this is so, everywhere is Dar al-Islam.  

Islam is the world's indigenous religion - al deen al qayeem - the most ancient and original religion, our fitrah.  We are born with innate understanding of right and wrong.  Upon this foundation, Allah SWT builds structures of morality, right action, adab-character, and justice.  He gives us freedom of will, equal human dignity and justice.  These are our rights as men and women.  Impingement of these rights by any man or group of men is haram.  The purpose of Islamic society is to protect these rights.  

Ideally, we would live in a society that guaranteed these rights.  Given that Islamic Shariah was sent down by Allah SWT to achieve that goal, Shariah is the best legal code to apply in creating a just government and legal system.  Where we can, we as Muslims, should prefer to apply Shariah.  In our Wills, contracts, transactions, dealings with all others, we should try to apply Shariah principles.  And this we can do in the United States and in part of Europe.  We can marry, inherit and divorce under Shariah in many nations including Israel and Ethiopia.  In fact, Muslims often have more rights to follow their religious law in non-Muslim countries, than in so-called Muslim ones.  Just try to pray five times a day in Morocco.  

However, even if the majority of the leaders in a government were Muslim, that would not give us a green light to impose Shariah law.  La Ikraha Fi Deen - there is no compulsion or force in matters of deen.  You cannot impose Shariah on non-Muslims, period.  The Prophet SAW allowed Jews to decide their own affairs under their religious law.  The Dustur al-Madinah formed a compact between the Prophet, his muhajireen companion, and the people - both Arab and Jewish, of Madina.  The people agreed, voluntarily, to be bound by the judgment of the Prophet SAW in disputes between communities.  But, even when he was asked to judge between individuals in the Jewish community, he used Jewish law.  An example is his adjudication of a case of zina.  The Jews brought the case to the Prophet, perhaps thinking he might be more lenient.  The Prophet SAW called for the Jewish law books and had the Rabbis open the book and read the page describing the punishment for zina.  They tried to block the text with their hands, but Abdullah ibn Salam told the Prophet SAW what they were doing and read the applicable text, prescribing stoning.  

This example is important for another reason. It reveals that legal authority is based on a social contract.  We voluntarily agree to be bound by a legal system.  When we ask to have our rights protected, we also agree to be responsible for our own actions.  When we come to America, and seek the protection and operation of its laws, we also agree to be bound by those laws ourselves.

Under an Islamic social contract, non-Muslims used to pay jizya.  This was a tax paid by non-Muslims seeking the protection and benefits of the Islamic state.  If the individual served in the military and participated in protecting the rights of all the citizens, then he was exempt from paying this tax.  

Our Dustur al-Madina and development of Islamic society during the Khalifaat period shows that Islam adheres to a paradigm that is most respectful of human rights, human equality, human freedom and human justice.  Certainly, we cannot deny that some governments were unjust.  Mu'awiyyah, Yazid, Marwan and Hijjaj were tyrants.  Later Abbasid Khalifs tortured and killed scholars.  But the model promoted by scholars, the most knowledgeable of this deen and the most independent of special interest groups, was of freedom, justice and equal dignity.  

Such a society focused on justice is a far cry from one based on imposition of power from the top down, for the benefit of the ruling group.  Colonialism saps the life out of one people for the benefit of another people.  Like its economic companion, Capitalism, which relies on hording of resources by the ruling elite, and the enslavement of the masses in debt, colonialism is based on kibriyyah, on the sin of Shaytan - "I am better than him."  The colonialist does not belong to the world, the world belongs to him. He is not a part of society, he is on top, and you are on the bottom. He is foreign, imposed from outside, alien.  He is not indigenous.

Islam does not support such a paradigm.  It supports indigenousity - the idea that we are one ummah, connected to one another, responsible to each other and for each other.  In salat, we pray together; in zakat, we support one another.  We build societies, and we become a part of the world in which we have been placed as khalifah.

Some Muslims shy away from talking about the history of a place prior to Islam.  They focus on the Seerah, if they are Sunni, or the time between the death of the Prophet SAW and Karbalaa, if they are Shia.  Some do not want to talk about the history of India or Persia or Rome or Egypt.  Why is their history important; they were pagans.  They were humans.  They preceded us on the land. Allah SWT tells us to travel through the land and see what happened to the people before us.

In Iraq, long ago, the people of Uruk built a great city.  They farmed the marshes and were able to provide food for a huge population.  As wealth increased, some had more than others, and some gained political power.  They rose to become kings, and supported religious leaders who supported them.  Those religious leaders told the people the kings were divine, special, more than human.  The kings and the religious leaders exploited the people and grew richer and richer on the backs of their labor.  But then the system began to crash.  The south of Iraq is a fragile area.  Over farming and draining of the marshes for fields caused the marshes to dry up, leaving a great dust bowl.  Saddam Hussein did the same thing in the '80s.  So, Uruk and its great city fell to the earth's first environmental disaster.  

What a lesson, but you have to know history to learn it.

The indigenous perspective is not imposed from without.  It arises out of the soil around it.  Indigenous Islam in Iraq will come from the dust of Uruk, Kufa, Basrah, Mosul, Najaf, Baghdad and Fallujah.  Indigenous Islam in Iran will rise from the gardens of Qom, Shiraz, Mashshad, and Tehran. Indigenous Islam in America will rise in New York, Washington DC, Florida, California, Northwest Arkansas, Phoenix Arizona, Peoria Illinois...  It will rise when American Muslims - those born and raised here, those who study the history of the people who came before them, Native Americans, European Americas, African American, Hispanic Americans, and we learn from these people, not just from history books, their stories, their lives, and hopes and dreams. When we, American Muslims, pick up the legacy they gave us and add in the legacy of our Prophet SAW and all the Muslims scholars and thinkers who have preceded us, and create an Indigenous Islam, born of American soil, and air, and water.  Not imposed from without by a colonial mindset of ethnic or madhhabistic superiority, but born of the indigenous Islamic understanding of freedom, equal dignity and justice. 

Hay un planeta de los indigenos.

Ramadan: A Month of Opportunities

Welcome Ramadan!



2:183. O ye who believe! Fasting is prescribed to you
As it was prescribed To those before you,
That ye may be among those with taqwa,—

Al Hamdu lillah! Every year we are blessed with a very special opportunity, an opportunity to increase our taqwa.

What is taqwa?  Many have defined it as "fear of Allah,"  but this definition may give the wrong impression in the context of modern English, an impression that Allah is harsh and merciless, and Muslims should be as well. However, Allah SWT has specifically told us that He is ar-Rahman, ar-Rahim - His is the most complete form of Mercy; and in a hadith, He has told us that His Mercy outweighs His Wrath.

In older forms of English, the word "fear" not only meant being scared, but it also meant a feeling of awe, wonder and great respect.  However, in Arabic, this meaning is more attributable to "khashiyyah Rabbahu". The meaning of taqwa, then, can best be expressed as "grasping the firmest hand-hold," to grasp and cling to Allah with all one's strength (qawaya). And it is during this blessed month of Ramadan that we have an opportunity to increase out taqwa.

Certainly, fasting, the essential element of Sawm Ramadan, increases our taqwa.  In the ayat above, Allah SWT reminds us that fasting has been prescribed for those before us.  All religions prescribe fasting.  Jews fast Yom Kippur and the High Holy Days, Christians fast Lent, Hindus fast for vows and on other occasions, Guatama Buddha fasted also.  Fasting has long been recognized as a way to cleanse the body, mind and soul.  Even non-religious people fast today for the same reasons. 

Fasting increases our taqwa by reminding us of the bounties we are blessed with and who provided those provisions.  Often we do not appreciate what is in front of us.  But, when it is gone, we suddenly miss it - appreciate it.  So, during Ramadan, the food is missing for part of the day.  Those chips we snack on while typing away on our laptops and cell phones, they are missing.  That lunch we munch on without thinking, it's missing.  What if it were missing every day?  Anyone who is capable of reflection cannot fail to begin to feel gratitude for what, eleven months of the year, we take for granted. 

As Ramadan goes on, our days of fasting and nights of salat and tarawih remind us from where all those bounties come.  Factories don't create chips - they manufacture them from potatoes, which a farmer grew from a seed crop.  We should be reminded of all the hands that touched that food from the seed spud to the grocery shelf.  Without all those people, we would not have the food.  We should be grateful to them.

But, there is one more link in that supply chain - the One who made all of that possible every step of the way.  He created the seed spud; He watered the plant in the earth; He created the fertile soil; He created the worms and creatures that enriched it and aerated it; He created the birds who ensured that the worms did not get out of hand and become too many; He created an entire web of being, balanced and well-managed; He created the people who cut the potatoes, fried and salted them, put them in the bag, shipped them to your store...  He created you.

He also blessed you with an income - with the money to purchase the food.  Your boss did not do that.  Ramadan is a time to place gratitude where it belongs - with our true Rabb. 

And when we remember our Rabb - our Ultimate Benefactor - we realize how precarious is our existence.  We cling to Allah SWT with all our might.  We gain taqwa.

The first part of Ramadan is about Mercy.  We see that above.  At the end of this first period, we realize how merciful Allah SWT is, and we also begin to reflect that mercy toward those around us.  Here is our first opportunity.  We can express mercy ourselves.  Not only can we help feed the poor and those in need, but we can treat others mercifully in all situations.  If someone cuts you off in traffic, instead of getting mad and cursing them, think mercifully.  Respond positively, smile, wave - it just might surprise them.  It might make them think. 

People today have been raised to be selfish, self-centered, absorbed in a world of their own creation.  They are completely detached from Allah, from His creation, and from people.  They may be screaming to someone on the phone, but in reality, they are in their own world.  And in their own worlds, they are never merciful, never grateful, - they are only self-ful.  That act of mercy forces them back into reality.  In their "my-way-or-the-highway" world they live in, everyone is just like them - a singularity without any connections.  It's an angry, bitter, world.  They expect you to be like them - to spew hate.  If you spew hate, then they are justified in treating you like dirt.  It is easy to hate nasty people. 

Look at us Muslims.  In order to justify hatred and murder, we judge people to be "apostates."  Allah SWT has absolutely forbidden killing, except for specific reasons set by Allah alone.  Allah SWT created us, only He can permit our destruction.  If someone is killed unjustly, Allah SWT alone will deal with the murderer.  Think on that very carefully. 

We are no better than anyone else these days.  We are just as much a product of millennialism as anyone else.  But, we should be better.  We are the best ummah from among mankind, rights?  We have the potential to be, but are we?

We will be if we learn the lesson of the first part of Ramadan - mercy.  Abu Bakr, RAA, had a relative living with him.  He provided that man with food, shelter, everything.  When the people accused Aisha of infidelity, this man was one of the first to make lewd accusations.  Abu Bakr was furious.  He refused to speak to the man.  The Prophet SAW heard about this and spoke to Abu Bakr.  He told him, "wouldn't you want Allah to be merciful to you?" 

Allah SWT then revealed this ayat:

24:22. Let not those among you Who are endued with grace
And amplitude of means Resolve by oath against helping
Their kinsmen, those in want, And those who have left
Their homes in God's cause: Let them forgive (be merciful) and overlook,
Do you not wish That God should forgive you?
For God is Oft-Forgiving, Most Merciful.

Think on this.  This relative, who had been "sponging" off Abu Bakr, sleeping in his house, eating his food, had just insulted his honor and his house by accusing his daughter of infidelity - of zina!  What could be worse?  What would you do in such a situation?  But is we would love for Allah SWT to forgive us some day, on that day, yawm al qiyammah, then we must also forgive.  And not just forgive, but lyasfahuu.  Sometimes we forgive people, but we never forget.  It stays in the back of our minds forever.  It clouds our thoughts about that person forever.  Allah tells us to leave it, overlook it, treat it as it never happened.  Wipe that cloud from your mind and give that person a fresh start. 

The amazing thing is that Abu Bakr responded immediately.  He didn't say what most of us would say..."But, you don't understand, he did this, he did that....."  In other words we spew justifications for hate.  Allah SWT does not use justifications - and who would be more justified given our lack of gratitude?  What justifications do you have really?  For every person who has dissed you, you have dissed someone else.  Do you want mercy in the end? 

Allah says:  "walya'fuu"  then show them mercy

Allah is the Oft-Forgiving, the Most Merciful!

A Very Special Opportunity

This year we are blessed with a very special opportunity.  This year we, as Muslims, have been the object of a great deal of hate.  Hate crimes against Muslims have increased dramatically as some segments of our population have been emboldened into hate-filled action.  Muslims have been verbally attacked, and physically attacked.  Some have been murdered for no other reason than the murderer thought they were Muslim. 

But the hate attacks are not just coming from one side.  Muslims are being attacked by people claiming to be Muslims.  Again, hate fuels ridiculous justifications for murder.  Unfortunately, our youth, living in their little virtual worlds, are drawn into the brainwashing machine of Da'esh and other hate groups.  Shaytan is having a field day. 

The Prophet SAW told us that the shaytans are chained up during Ramadan.  True.  But you have freewill and you can unchain them yourself.  The propaganda is still out there, and some of shaytan's minions are out at the masaajid right now trying to recruit youth.  Some are paid by governments, some are just brainwashed zombies.  But they are out there, poking your kids in the chest, using domination tactics, creating doubt and not letting your kids think or use their minds.  Never forget, hate is the tool of Shaytan. 

Keep your eyes on the prize - Jennah, and use this special month to overcome hate, practice mercy, and develop taqwa.

Show mercy to all.  To those of other faiths or those with no faith, show mercy.  Practice the adab of the Prophet SAW, who was always kind, generous, gracious, friendly, warm, caring, professional, and sincere.  Smile and be friendly to all people.  If they abuse you, be even friendlier. Do not try to have a comeback for their verbal abuse. (You can imagine about that later, if that helps any). Say "a'uduu billahi min ash-shaytan ir-rajim," and make du'a to Allah that they will find guidance. 

For those who claim to be Muslims, remember they are using brainwashing tactics.  DO NOT TRY TO RESPOND OR HAVE A COMEBACK FOR EVERYTHING.  The best response is to ignore them and walk away.  They will pursue you.  They may call your rude or that you lack adab - walk away.  When Shaytan taunted Ibrahim at Makkah, Ibrahim threw stones at him and walked away.  The person confronting you is not Shaytan himself, so stoning is not appropriate, but walking away is. Say "a'uduu billahi min ash-shaytan ir-rajim," and make du'a to Allah that he will find guidance.  This might anger the person, if Shaytan really has a hold on him.  In that case, call security, the police, the authorities and file a complaint. 

Do not feel that it would be inappropriate to call the police when confronted by those under the brainwashing of Shaytan.  This is not the same as a brother or sister who is mistaken about something, or who may even be committing a sin.  When a person is a Muslim, we cover their faults and give them advice (nasihah).  We take care of things "in-house" as much as possible.  We reach out to Imams, trusted advisors, elders, if necessary.  But, these attacks by Shaytan on our community require a different response.  In Europe and North America, enforcement authority is in the hands of the police.  We pay "jizya", what they call taxes, for the protection of the state, just as the ahl-al-Kitab and those under protection pay jizya in an Islamic state.  And considering some of these people are being paid by the state to infiltrate and entrap our youth, we should not hesitate in the least to hold these people accountable for their abusive actions.

So this Ramadan, let us take advantage of this special opportunity to overcome hate.  We must begin by removing hate from our own hearts and replacing it with love of Allah.  When we do, we will be able to present a face of Islam to others that is loving, respectful, peaceful, full of sakinah, and full of the Noor of Allah.  Our children will also see this face.  We can also show people that this love is an active love, inspiring our actions in serving the community through charity and helping others.  Serving in the community is something we can do with our children too. And helping others connects us to real people, not virtual ones who ultimately do not care about us.  People who do activities together build bonds, and the more we act together, the stronger those bonds become. The stronger the bonds between individuals, the strong the society around us.  This all begins with taqwa, clinging to the rope, that firmest hand-hold, linking us to Allah SWT.

Family Opportunities

For parents, this is a great opportunity.  Why send your children and teens to the masjid, dropping them off and heading out to iftar parties, when you and your child can learn more about your deen together.  Why not find out how to address the hate-mongers of all stripes.  Strengthen your own iman and taqwa.  And ensure that your child is not falling in with agent provocateurs and hate-mongers.  Don't end up like so many parents these days, with your child's face plastered all over the TV as the latest terror bomber.  And then you have a camera in your face trying to explain that your son was not that way.... How do you know?  Did you go to the masjid with your son?  Or to that iftar party...

Ramadan is a wonderful time to build families.  In the past, we might have said, "strong families," but today, with each of us living in our own virtual worlds, just building families would be a start.  The family is the first place we connect with other people, the place where we learn love.  If we are all in our separate spaces, we do not learn love and we easily succumb to hate.  Ramadan is an opportunity to spend time together, with no distractions, and only the Qur'an in Tarawih for entertainment.  In fact, the word, tarawih means "entertainment." 

And do not pretend you know about your deen.  Too many "Ramadan Muslims" and regular attendees to our masaajid, do not know the deen or fiqh.  Yet, they parade around like shuyuk.  Only Allah is Alim, you are not.  When it comes to the knowledge you need to perform your job, you went to school, college, graduate school, etc.  This is knowledge you need to perform your 'ibaadah and establish your relationship with Allah - far more critical knowledge really.  So, what did you do to get knowledge of deen?  Hear some talk from your parents, friends, some TV evangelist/da'ii...  Oh, you read a book once - mabruk... Most don't read these days.  That makes you a makhallaf, not a mufti.  In fact, the schools of dawa in Arabia do not produce muftis either, although many of the graduates seem to think so.  We only have a handful of schools producing muftis within a madhhab in the Sunni world.  None of these schools produce mujtahids.  (The Shia have three hawzah in an-Najaf, Qom, and Mashshad, as well as some smaller hawzah producing ayatollah (mufti within the Jaafari madhhab, and a handful of marjaa at-taqlid/mujtahids).

So, instead of issuing fatwa and parading around a masjid you seldom attend outside of Ramadan, sit with your children and study with a truly knowledgeable person.  How do you know when a person is truly knowledgeable?  You know by his character.  First and foremost, he understands that he has no knowledge and only Allah is Alim.  Any understanding he has, Allah SWT has shared with him, and for that he is most grateful.  So, such a person is humble, sincere, honest, and just.  When discussing fiqh issues, he gives the dalil for his position. Never accept a position without a dalil - and "sheikh so and so said" is not a dalil.  If "sheikh so and so" was a sheikh, he gave a dalil. 

Now, we are aware that scholars may differ on a position.  In other places, we have addressed ikhtilaf.  However, in this context, we must understand that there are difference approaches and methodologies for extracting fiqh from the sources.  As long as a dalil is reasonable, it is acceptable.  We may not agree, we may find another position stronger, but as long as the dalil is reasonable, we cannot condemn a person for holding that positions and holding that position should never expose that person to verbal abuse, harassment or hate.  NO WUDU POLICE ALLOWED!!! This kind of harassing behavior drives people from the masaajid, and is unIslamic.  Remember how the Prophet SAW treated the beduin who urinated in the mosque.  Well, if you do not know this hadith and its implications, you have no business pretending to be a faqih.

Community Opportunities

 Speaking of our masaajid.  Many of our mosques and Islamic Centers and their controlling boards and members want to build the mosque and the Islamic school.  They are so focused on these things that they sometimes neglect teaching Islam.  We have hundreds of mediocre Islamic schools, but many of the children who attend are ignorant of fiqh and of deen.  Yes, they can make wudu and prayer, but they have no understanding of who they are praying to and why.  When coupled with the literalist dogma popular for the last hundred years or so, we have lost our spirituality at the expense of mechanistic posturing.  Only now, when this dogma has been stretched to its extreme, have people begun to look at a fuller picture of Islam.  Al-hamdulillah, we hope this trend continues. 

Our masaajid need to take a more active role in educating our adults.  All of the lessons the schools try to teach children are wiped out by parental behavior.  A sincere teacher may give a lesson on honesty, and then little Muhammad sees his father lie to friends, cheat customers, and cry "wa llahi wa llahi" to everyone else.  Who influences little Muhammad more?  Your child is not going to grow up like his teacher, he is going to grow up like you?  Who are you? 

Yes, some masaajid and shuyuk offer lectures and no one attends.  Yes this is a problem.  One solution is to help each other understand ikhtilaf.  Many do not understand why there are differences in fiqh.  For some, these differences put them off from attending lectures on fiqh.  So the first place we need to start is to offer lectures on usool al fiqh.  This does not have to be complicated, but such lectures do need to explain what fiqh is (the human understanding of the Law), how it relates to Shariah (the Divine Law), and why there can be ikhtilaf.  We also need to explain the basic minahij of the major schools.  We need to understand that these different methodologies naturally lead to different results.  And we need to emphasize that although we may prefer one school over another or one position over another, Allah Ta'ala Alim is our guide.  As long as a position is reasonable, we accept is as possible.

Then, once a person understands that ikhtilaf is natural and not necessarily a source of fitnah, we can explore the dalil behind various fiqh positions and enable a person to make informed choices.  We can then accept those choices and build respect and toleration of each other as members of an ummah. 

And all of this begins with that merciful month of Ramadan.  In Ramadan, we gain taqwa, we build connections to Allah and to His creation, we build families, we build our Ummah. 

We remind everyone that the second part of Ramadan is about forgiveness - Allah forgives us, and we forgive each other.  The third part of Ramadan brings us a reward.  Fasting is for Allah alone.  We could be showing off in prayer or zakat, but fasting, only Allah SWT knows and He rewards it with Jennah. 

May Allah SWT reward us all with Jennat ul-Firdaws.





Should Muslims Vote in Secular Elections?

4:65  Verily No!  By Your Lord, they will not believe until they make you the judge between them in all legal disputes and do not strive against legal decisions, but accept them fully, without reservation.

The Khawarij used to Ayat to support their contention that Ali Ibn Abi Talib (RAA) was an apostate for accepting an arbitrated agreement despite another ayat making Sulh fard.

3:159  It was by the mercy of Allah that you were lenient with them (O Muhammad), for if you had been stern and fierce of heart they would have dispersed from round about you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when you art resolved, then put your trust in Allah. Lo! Allah loveth those who put their trust (in Him).

42:38 And those who respond to their Lord, keep up prayer, who consult among themselves, and who give out (to the poor) part of what we have given them.  

The Harikat at Islamiyy and the Salafiyya also use this Ayat to support their contention Muslims should not participate in the civic affairs or political affairs of non-Muslim nations.  

During the Arab Spring, the Salafiyya issued fatawa and gave khutabaa' using this ayah and the ayah ordering Muslims to obey Allah, His Rasul, and wa uuliy l'amri minkum to support the idea that Muslims should not rebel against any government, even if the government is oppressive and unjust.  

4:59  O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.

We have addressed the true meaning of this ayat elsewhere, but suffice it to say here that this ayat is not talking about some human-developed political structure, but the Law or Shariah, and its interpretation.  Just because the president for life has a "Muslim" name does not mean that he is above the law and should be obeyed without question or opposition.  Nor does it mean that we should not participate in civic life if the president does not have a "Muslim" name.

The ayat above tells us to obey Allah and His Rasul, so let us take a look at the Sunnah of the Rasul to see how he dealt with non-Muslim governments.  When we examine the time the Prophet spent in Makkah before the Hijrah, we notice that he tried to talk to and reason with the leadership.  He did not obey them if they ordered him to do anything prohibited by Allah, including abandoning tawhid or worshiping the idols of the Quraish.  However, he did order Muslims to generally obey and respect parents and elders, to treat others well, to care for kith and kin, and to carry on trade and other civic activities.  He did not tell the Muslims to boycott or refuse to deal with non-Muslims.  He taught us to cheat everyone well and to do so equally.

Finally, the prosecution in Makkah became to great.  The first place the Muslims emigrated to was Ethiopia.  So what was special about Ethiopia?  Ethiopia or Habasha was, at that time, ruled by a righteous, just and religious king, the Negus.  The Negus was a coptic Christian, who ruled according to Christian teachings and law.  And the Prophet SAW recognized that because he was just and was someone who "practiced what he preached" as we say, that the Muslims would be treated fairly and justly in his land.

The Prophet also maintained good relations with another coptic Christian leader, the Maqaaqis or Prelate of Egypt.  Apparently, the relationship was good and the Maqaaqis even sent the Prophet gifts.

The greatest evidence of the Sunnah of civic engagement, however, come from the Dustur al Madina, the Contract or Constitution of Madina, between the Muslims, the pagan arabs of the tribes of Aws and Khazraj, and the tribes of the Bani Israel, the Bani Nadhir, the Bani Quraizah and the Bani Qanuqa'a.  They came to a mutual agreement among them to abide by the Dustur, and to judge among the people according to an agreed method.  The Dustur recognized a civil authority for judgment of disputes among people of the different groups.  The judge in this case was Rasulallah SAW.  Then, if the dispute was between two people of the same group, the Dustur recognized that the dispute would be adjudicated by the law of that group.  So, a dispute between two Jews would be decided by a Jewish judge according to Jewish Halaqah law.  This was Allah's way of handling diversity and handling the need for unified governance when the community contained various ethnic and religious subdivisions.

The next question we could ask here is how did this diverse community reach this agreement?  How did they choose to have the Prophet SAW be the civil judge?  They agreed to it in shura'.  They came together, they talked, they discussed, they voted.  That is how the tribes of Arabia decided matters in those days, by shura'.

Elsewhere we have discussed Islamic shura' or consensus government, and its superiority over majoritarian democracy.  Certainly, consensus is more inclusive and provides a viable solution to the problems we face in the United States, with a 50/50 split.  Majoritarianism might work if there is a clear majority, although its fairness is still questionable.  But majoritarianism completely fails where the two sides are equal.  Too many are being turned away from the table.  American bipartisan majoritarianism is no longer working.

Drumpf v. Rodham

Any Muslim who is able to vote and does not vote in this 2016 election for the United States President, should immediately go home.  Those who argue that Muslims should not participate in the non-Muslim government of the United States should ask themselves why they are here.  If you are here for the money, go home.  Those of us who are born here and do not have anywhere else to "return" to, do not need you.  You are taking jobs from us; you are taking resources from us; you are taking tax dollars from us.  Go home!  If you do not like the form of government or think that it is haram to participate, then it is just as haram to be here.  

Many of the Salafiyya argue this way.  They then claim to be doing dawa.  What dawa?  Many are living on public charity, on food stamps and other public benefits, or on wives they cannot afford to support.  I know one individual who had two wives who were supporting him, because he was "doing dawa."  He seemed to have conveniently forgotten the actual Book of Allah and the Sunnah that requires men to support women, and not vice versa.  Qawamun al Nisaa' is only because we men pay the bills.  If they pay the bills, .... 

Of course, the next issue is who to vote for.  Voting is a voluntary act.  However, this year we have someone who has made it clear that he supports violence towards Muslims.  It is not clear that the other candidate will be any better.  However, support for Drumpf - his actual last name before the family Anglicized it - is support for Islamophobia, violence against immigrants, bigotry, racism, fascism, and Russian hegemony in the world.  Consider who is currently supporting Bashar al-Assad. How can a Muslim support an amoral person who supports Vladimir Putin, even if he is a closet Tartar, and the regime of Bashar al-Assad.  

Hillary Rodham is not the best alternative, Jill Stein may be, but Hillary is a known quantity.  Her team will be the people who worked for Bill Clinton or Barack Obama.  That said, both had problematic policies in regard to the Middle East.  However, at least there is a hope for peace if Ms. Rodham can be convinced to pull out support for al-Assad and do what really needs to be done to stop the fighting - naming the complete and total ban of all weapons in the region and a blockade to achieve that.  This action combined with the institution of Qisas as required in such cases by Allah, will stop the fighting.  It stopped the Aws and Khazraj in their tracks.  When you have to, as leader, pick the person who will be killed and then look your own loved one in the eye when you kill them, Qisas is a total solution to violent tribal warfare.  And we should not be mistaken, the nonsense going on throughout that region is nothing more than high tech tribal infighting - ancient, childish and stupid.

Beyond the Vote

So, yes we should vote, we should vote for somebody.  And we should take our own polls and our own statistics showing the power of our vote as Muslims.  We need to show the American politicians that our votes matter.  We have never done that.  Yes we invite them to mosques and they come and give speeches, but we have never really shown them poll numbers.  

And our involvement cannot end with the election.  We must put pressure on politicians and government officials to pursue policies that are of benefit to Muslims, particularly in the Middle East. We have tried to influence State Department policy on Syria, but we have failed.  If we can demonstrate our political power this election, then we will have the power to shape policy.  How do you think the Jewish lobby got so powerful - votes and money.  How did the Gay community get recognition of same-sex marriage - votes and money.  So what are we doing?  Talk, talk, talk...  Talk is cheap.  

If we are not prepared to participate in civic life in the America, we need to go home.  Otherwise, if we continue as we have, they - all the other Americans - will send us home.  And since some of Drumpf's supporters are violent and have already planned for an after election attack on immigrants and Muslims ( http://www.huffingtonpost.com/entry/militia-terror-plot-fbi-kansas_us_58014995e4b0162c043c1e90), some of us may be sent home in a box.

THE MEMORY OF UTOYA

In 2011, Anders Behring Breivik unleashed his horrific rampage as the Labour Party’s youth wing were at a summer camp on Utoya island.

“Hundreds of youths were chased around on this little island. Many were injured for life, 69 never made it,” Mani Hussaini, Leader of the Labour Party Youth Wing, said at the service.

“The reason we are here today, should never have happened. Nobody should be killed for what they believe in. The loss and the sorrow is there all the time and for many, that is felt extra strong today.”

http://www.euronews.com/2016/07/23/remembering-the-victims-of-the-utoya-massacre-five-years-on

Donald Trump and the New Fascists

When Donald Trump first declared his intention to run for the Presidency of the United States, many did not take it seriously.  At the time, those running for the Republican nomination where “the usual suspects:”  Chris Christy, Ted Cruz, Marco Rubio, John Kasich.  The potential nominees represented to two poles of the Republican party;  the fiscal and social conservatives, and the Tea Party.  However, there was one other candidate, Jeb Bush.  While Bush would seem to represent the conservatives, he also had many enemies in that camp.  He also had enemies in the Tea Party camp.  The Bush family and their self-centered policies have not been good for America.  Under both George the First and George the Second, the stock market collapsed, and it took a Democratic president to rebuild it.  We have still not recovered from the mortgage debt crisis of George W. 

So we entered the political season with the Republican Party agreeing on only one thing.  It did not want another Bush in the White House.  Neither side wanted economic disaster.  The conservative wing represents big business.  The only big business that did well under the Bushes are those associated with the family, particularly Haliburton.  The Tea Party is dominated by franchise owning, small business people, who also suffered greatly under the Bush administration.  They are the ones that lost their homes when they went underwater.  And since their businesses are mostly service oriented, when their clients also lost everything, they lost their businesses. 

Into this atmosphere of anti-Bush sentiment, stepped Donald Trump.  At first, I thought his sole purpose was to drive Bush out of the race early.  And at first, he led an effort to defeat Bush.  But when Bush dropped out, Trump stayed in.  By that time, the media had lavished attention on him and turned him into the spokesperson for white angst.  He appealed even more to the Tea Party constituency, than the Tea Party itself.  The fact that Cruz lost to Trump, shows that the Tea Party has lost its support.  The franchise owning, trust fund babies, who own small service business found their voice in Trump.

It is telling that Sarah Palin, the former poster child of the Tea Party, was banned from speaking at the Republican Convention, by the Trump crew.  The Tea Party has been usurped.  It may have represented a “grass roots” movement amongst the upper middle class.  But it has been hijacked by a megalomaniac. 

Megalomaniacs taking over middle class parties – it has happened before… in Nazi Germany.  The Nazionale Socialist Deutsche Arbeiterpartei (NAZI) was taken over by Adolf Hitler.    

However, unlike Hitler, Trump has no other agenda than taking power. 

It is easy to see the appeal Trump has for the Tea Party crowd.  His Art of the Deal book has sold around 200,000 copies.  And, his personae is well known.  For the small business men and women who started their business with daddy’s money, and consider themselves “hard working,” he is their poster boy.  He started his business career with $1 million of daddy’s money, and his tireless self-promotion has fooled everyone into thinking he is successful. He has endured four bankruptcies.  Many of his followers have a bankruptcy or two under their belts.  They too have failed marriages and a string of spoiled, afluenza kids.  Yes, they are “hard working” but mostly at self promotion in the local business and political circles.

Like Trump, his followers rely on managers and minions to do the actual work of running their lives.  They are “dreamers,”  “deal artists;”  not the real doers.  They are not capable of dealing with the details.

And, so would Trump run this country.  He shouts that he will make America Safe, America Great Again.  How?  He will fight ISIS but will not send troops overseas.  He has threatened to pull out support for South Korea, Japan and NATO.  So who are we going to trade with to become great again?  The list of promises and catch phrases grows, but no details.

And there is no indication of a team of managers and minions who would do the actual work.  Who is going to run the agencies, create programs, draft legislation?

Ah, there’s the rub.  Legislation.  Trump forgets we are a democracy, a representative republic.  We have three branches of government – legislative, judicial and executive.  The executive’s role is to enforce the law made by the legislature.  It is the legislature that makes the law.  The judiciary then sees that the legislation and acts of the executive do not transgress the bounds set by our constitution. 

So how is Trump going to do all that he shouts?  The Congress, our legislature is divided.  And not all Republicans will back his plans.  And even if they do, should a back lash occur, he will lose the majority in Congress.

Populism will get you far in this country, but at some point you have to act and not just talk.  If Trump fails to do what he shouts, he will fall hard.

The Danger of Trump

Trump poses a danger for other reasons.  He poses a huge social danger.  His strident rhetoric and racists comments have infected the nation.  Over the course of my some fifty years on this earth, I have seen America take great stride towards tolerance and inclusion.  That entire legacy has been destroyed in less than a year.  Racial, religious and ethnic intolerance reigns now.  It’s ok to say anything about anybody, and to harbor violent designs against anyone.  The civil society is breaking around us.

We have all noted the rise in gun violence recently.  Trump’s “say anything you want with no consequences” attitude has led many to believe that it is ok to kill anyone you don’t agree with.  Acts of violence against Hispanics, Muslims, Sikhs, Hindus, and Blacks, both African and American, have increased dramatically.  So have spree killings.  From workplace violence to attacks in schools, we have seen too many shooters. 

I am all for the constitution and the second amendment, but why do we need to be able to get assault rifles?  What man needs an assault rifle to kill Bambi?  If you need a semi-automatic anything to kill an animal, then you are not really a man.  I agree with Ernest Hemingway.  It’s not sporting.  My father was an expert marksman in the Marine Corps.  He could shoot a bird flying, while he was running.  He taught me to shoot, but he also taught me to despise guns.  They have only one purpose, to kill other people.  Our ancestors did not need guns to hunt.  They used arrows, spears and atlatles.  Guns are only designed to kill people. 

But even if we allow the people to bear arms, must we allow all people to do so?  Why must we allow known criminals, listed terrorists, and people with mental health histories to own and keep weapons?  Why would the NRA not support screening?  We have to pass tests to license drivers?  Why not guns? 

Clearly, Trump has already succeeded in emboldening people with anti-social and psychotic issues.  In all the recent shootings, the shooter legal purchased the guns.  The only thing missing was a belief that it was ok to act on your impulses.  Trump gave them the green light. 

However, the blame is not just on Trump.  The American media has fawned all over Trump.  They emboldened him.  They have led Americans to believe that you can act on impulse, so or say whatever, be totally uncivil, and that there are no consequences for such behavior.  We will make you famous.  We will reward you for your actions. 

It started with Reality TV.  We rewarded people for anti-social and uncivil behavior.  We told people that it’s not only ok, it rewardable to hurt others, to cheat, to steal, to do anything to get ahead, and to be shamelessly selfish.  Trump is the king of Reality TV. 

Now we Reality Politics.  But unlike the Reality TV world that is really fantasy, this Reality Politics affects real people in the real global world.  People are going to actually suffer, and die, because of foolish policies.

Trump is dangerous for the world.  His fantasy will create suffering on a global scale, and no one will suffer more than middle income to poor Americans.  

Trump Fascism

What is Fascism?  Democracy espouses a government by and for the people.  True, we have sometimes restricted who the “people” are, but in concept, the people all have a voice.  Majoritarian democracies, like America, hold that the majority gets to rule.  In America, that is not leading to problems.  The minority is not small – it’s half the population.  Polls keep showing that on almost any issue, the nature is divided nearly half and half. 

Communism also espouses rule of the people –despite its actual application in the real world.  However, communism has a different economic model.  Democracy in the West has long been associated with Capitalism.  Capitalism is not just private enterprise.  It also espouses capital accumulation – hoarding of wealth; and the generation of wealth through passive means – through interest.  We talk about making our money work for us, but in fact, the money is not worked for – its passively rewarded for allowing the money to sit in a bank.  That money is then loaned out to others to generate more money, so that both the bank and the party who let it set get some return.  But it is not directly invested.

Communism has long been linked to state ownership of wealth – Communist economics.  There is no private ownership. All wealth is pooled – supposedly.  However, while this model may have been utilized at the micro level, among tribal members or in small villages, it has never worked on a macro scale.  All Communist countries ended up with wealth falling into the hands of the few people at the top.  In fact, these countries were really totalitarian.

Fascism is also totalitarian, but Capitalistic.  True, there is a great deal of state ownership under fascism, but the state also encourages capitalist investors.  And the economy is based on hoarding of capital, mostly by the people who are on top.  In Fascism, the leaders dominate everything, both politically and economically, and they court the capitalists to buttress their regimes.  Communism has imposed totalitarianism, with repression of dissent and oppression of the populace.  Everyone other than the ruling elite, is equally poor.  Fascism imposes totalitarianism by coddling the elites in luxury they “deserve”, using “divide and conquer” tactics, creating fear of “the other,” and repressing any dissent.  Fascism encourages violence, intolerance and hate. 

Trump is a classic fascist.  His elite faction “deserves” luxury and privilege.  They work “hard,” after all.  Forget the fact that all the immigrants in this country work harder, doing jobs that the elites would never stoop to doing.  How many Trump supporters pick grapes, work in warehouses, or even clean out the grease in the fryers in the fast food franchises they own?

I once worked a job stuffing used shoes in burlap bags, so they could be sent overseas to poor people with no shoes.  Each bag weighed at least 50 lbs.  We worked 8 hours with a ½ hour break for lunch.  It wore me out after two days.  But there are people that do that everyday… .  No body is going to hand them $1 million to start a business.  They have to really work for every dime they make.

Utoya

Unfortunately, Trump has unleashed an ugly part of the human psyche.  Satan loves to prick us to hate.  He is very successful these days.  Da’esh is spreading hate of Islam across the globe, and our foolish youth are falling for it because we adult Muslims have failed to pass on Islam.  Some of us taught our kids to pray and make wudu, but little else.  They are not capable of thinking like Muslims.  So they fall prey to the same incivility as their millennial peers – selfish, self-centered, fantasy worlders – zombies.  Cradling their iPhones, and texting meaningless nonsense to a legion of names, with no substance behind them.  You can be anything on line – you can be successful, brilliant, all that you are not.  And you do not need to try to be anything in reality.  And Da’esh offers you a place to be somebody when you are nobody back in France or Belgium, or the US.  If you are a failure in the reality, you can do one thing well – killing people.  And its easy, all you need is a gun. 

Trump and Da’esh have the same father – Shaytan.  Both feed the heads of our youth with delusions, and catch phrases.  And both lead people who are falling through the cracks to believe that you can be successful by being violent and spewing hate. 

Jesus AS may have gotten angry at the money changers in the temple – long story that – seems the Jewish establishment considered secular Roman money to be haram or impure, so you had to change your money to pure “religious” money, so you could buy your zabiha for slaughter in the temple.  It also removed any sinful taint from the earnings, including riba.  Anyway, Jesus realized the Jewish establishment was making money on this, because they controlled the exchange rate.  But the point is, he did not kill anyone.

Muhammad SAW had good reason to be upset at the Quraish, who had tortured and killed his followers.  But, his Fatah Makkah, victory entrance into Makkah, was nearly bloodless.  The individuals that dies where only ones that directly attacked groups of Muslims.  Against prevailing custom of the day, all other residents, regardless of tribe or religion, were granted safety.

This genie will not willing go back in the bottle.  I am not hopeful that our society will become more civil, tolerant and loving.  And where America goes, the rest of the world follows.  Social media sends our culture everywhere.  Only deep spiritual change will bring about a better world. 

When will we have enough of this hate? 

On a week that saw a killing spree in Germany on the anniversary of Utoya in Norway, we see starkly the face of this hate.  An immigrant boy, filled with self hate, so identified with the elitist fascistic ideology, that he butchered fellow immigrants, children, innocent children, in a wild fantasy of purification. 

How many Utoyas will we face in America, if Trump wins the day?

When will we have enough of this hate?

Fasting: The Pathway to Taqwa

FASTING IS PRESCRIBED ON YOU

Allah SWT says in the Qur’an a;-Hakim

2:183  O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye obtain taqwa. 

Imam Bukhaari has recorded:

The Messenger of Allah (saw) said, "When the month of Ramadan starts, the gates of the heaven are opened and the gates of Hell are closed and the devils are chained." (Imam Bukhari) ...

Narrated Abu Huraira(r.a): The Messenger of Allah (saw) said:"... whoever fasts during Ramadan out of sincere faith and hoping to attain Allah's rewards, then all his past sins will be forgiven." (Imam Bukhari).

[Narrated by Ibn Khuzaymah]

The Messenger of Allah (saw) addressed his companions on the last day of Sha`ban, saying, "Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is Heaven. It is the month of charity, and a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without his reward being diminished at all."

Ramadan Mubarak!!!!  We have entered the most blessed month, the month in which the Qur’an was revealed, the month with a night worth a thousand months.

"Indeed We have revealed it (Qur'an) in the night of Power. And what will explain to you what the night of Power is? The night of Power is better than a thousand months. Therein descends the Angels and the Spirit (Jibreel) by Allah's permission, on every errand: (they say) "Peace" (continuously) till the rise of Morning!" (Q 97:1-5)

The third pillar of this deen of Islam is fasting.  Why has Allah prescribed fasting for us?  He has done so consistantly.  All major religions prescribe fasting. The Jews fast for Yom Kippur and the High Holy Days, Christians fast for Lent, and Hindus and Buddhists also fast.  

Allah Himself tells us that He has prescribed fasting so that we may be of those with taqwa, so that we may acquire piety and an unshakable faith in Him.

Taqwa is an illusive word, difficult to translate. 

49:13 O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in taqwa. Lo! Allah is Knower, Aware. Q 49:13)

Most scholars say taqwa comes from T-Q-W indicating to protect oneself.  Certain acquiring this trait will protect us from the Hell Fire.  Some have translated it as fear, but it is not fear of Allah as in Khashiyah Allah, nor is it the fear or apprehension we may have in hayyat al duniyah.  It is not like apprehension and nervousness we feel if we think the boss will fire us, for example.  And it is not the awe and quaking we might feel before a great personage or magnificent scene in nature.  That is more khashiyah.

Taqwa is more powerful.  It is that feeling in the pit of stomach, that catching in the throat, that utter sense of inevitability when we are faced with our death.  And at that moment, we cling, we grasp, as if we are grasping our mothers.  We hang on for dear life. 

Contained within this word is Q-W-Y – the root of strength, Al-Qawi is one of the Names of Allah.  We grasp al-Qawi with all of our might and main.

 

2:256 There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.

How does sawm increase our taqwa?

First, there are three levels of fasting;  physical fasting, mental fasting and spiritual fasting. 

Physical fasting – abstaining from food, drink and sex during the day light hours, increases taqwa by reminding us who is our Rabb – our Lord, our Benefactor, our Provider of all Provision and Sustainence – Allah SWT.

We become more grateful for all we have – our food, our drink, our families, our jobs.  Through understanding from whom our life stems, we can but cling closer to Him, fearing He will no longer support us, and hoping that He will.  Through our fear and hope, we cling ever tighter to our Allah.

Mental fasting – abstaining from negative thoughts and especially, their expression in speech, refraining from backbiting, slander, complaining, and negativity increases our taqwa by reminding us Allah is Al-Rahman Al-Rahim.  Allah is so merciful to us, so not only should we be grateful to Him and not complain about the state He has put us in, but we should be merciful to others.  Backbiting, slander and complaining and blaming others reveal our own lack of mercy. 

Yes, Islam obligates us to strive against oppression and to be just.  However, Islam also prohibits us from fitnah in the community and among ourselves.  Too many of us scream for what we think are our rights, but we do not always treat others fairly ourselves. 

The problem is our nafs.  We cry "Nafsi, Nafsi," and thereby we act selfishly and do not think about others.   While it is important to validate our own feelings, we also need to validate and not minimize those of others.  We need to inculcate empathy and respect for one another.  During Ramadan let us fast from our own nafs, and think only of Allah SWT and His Creation, our fellow human beings. 

Imam Malik narrates:   One day when Umar went in to visit AbuBakr as-Siddiq and found him pulling his tongue, he said, "Stop! Allah forgive you!" AbuBakr replied to him, "This has brought me down to dangerous places."

Imam al-Bukhaari narrates:   Some people asked Allah's Apostle (Sal-allahu-aleihi-wassallam), "Whose Islam is the best? i.e. (Who is a very good Muslim)?" He replied, "One who avoids harming the Muslims with his tongue and hands."

The month of Ramadan affords us a time to train our nafs.  The Qur'an describes three stages of the nafs.  The first is nafsul ammarah bi suu', or the nafs that commands to evil. This is the nafs, untrained and unrestrained.  It is selfish, and concerned only with satisfying its every whim.  And not just physical pleasures, but also mental ones as well.  Many people controlled by their desires for things of this world, food, money, luxury goods, status, control, power, - all of these become obsessions.  In our increasingly atheistic world, people have lost their ability to control themselves.  They have become slaves to every passion.  

During Ramadan we can begin to train our nafs to exercise self-control and self-discipline.  We begin with control over the physical desires such as the desire for food, drink and sex.  After the first week, we find that we no longer feel so thirsty or hungry. Once the physical appetites are under control, we move on the mental ones.  

During the second week we can focus on our thoughts and speech.  We can concentrate on negative thoughts and signs of fitnah in our communities.  We must be vigilant against backbiting.  This is especially important since during Ramadan, many people return to the mosque or come for the first time in their lives.  Many love to backbite such people, thinking themselves to be superior. But we must remember, that this sin of kibriyya is the sin of Shaytan - "I'm better than him."  So, now during Ramadan, we remind ourselves of our brotherhood, and learn to control our mental and verbal expressions.

During this second week, we develop nafsu lawwamah, the soul that reproaches or rebukes itself.  This is the soul that is self-critical.  It begins to act as a "conscience" and learns what is truly beneficial and what is truly harmful to mankind.  

Spiritual Fasting – abstaining from anything other than the dhikr of Allah SWT and seeking only His Pleasure increased our taqwa by pointing out to us how often we focus on things other than Allah, and reminding us that the only thing worthy of worship, of ulluhiyyah, is Allah. 

During the third week of Ramadan, after we have gained control over our physical and mental desires, we focus our attention on developing nafs al-mutmayyinah, the soul that is at peace, contented.  During the third week of Ramadan, we have become used to fasting, and we have spent our nights in prayer in Tarawih.  We have enjoyed hearing the Qur'an, and we may now even hear this blessed message from Allah in our dreams.  Now we become more peaceful and cleansed in the body, mind and soul.  We end our beloved month in the best state from which to re-enter the hayyat al duniyya, the life of this world with the strength to strive on this path for a whole other year.

And our souls can only gain this contentment if they are focused on their true objective, Allah SWT, in tawhid.

Tawhid is of three branches:  Tawhid al-Ulluhiyyah, Tawhid al-Ruboobiyyah, wa Tawhid al-Asma’ wa Sifaat.  Ulluhiyyah refers to the fact that Allah SWT alone is worthy of worship.  Ruboobiyyah refers to the fact that Allah SWT is the sole source of our support, He is our Creator and Preserver.  Asma’ wa Sifaat refers to His names and characteristics that He himself has mentioned to us.  When we fast from all but remembrance of Allah, we focus on Tawhid, and realize all that we do over the course of the year that violates this tawhid.  In doing so, we grasp tighter to that secure handhold to Allah, the only handhold that will not break. 

May Allah SWT give us the tawfiq to have a successful fast this year.  And may Allah SWT forgive all our sins.