How did the Companions differ?

Thoughts following on from one of the 'Manners of Differing' talks.

In opening, it is important to state our two extremes before searching out a middle path: On the one hand, there are those who refuse to differ, "every way and any way, we're all God's people". On the other hand are those who are excessively narrow-minded, "my way and no other way. If you don't do as I do, you are rejecting the Sunnah and thus..." These extremes are against the spirit of Islam and split the Muslims into a large number of groups.

We acknowledge that Allah created us different and not as one nation; we have different backgrounds, colours, histories, and so on. Thus, there is bound to be differences in the way we think and reason. This is a simplified argument. However, to begin to understand the topic at hand in a deeper manner an academic approach is necessary. We have to understand that Allah allows certain room of disagreement within certain boundaries. There will be disagreements and there were many disagreements between the Companions of Allah's Messenger (SAW). Allah intended these. However, those disagreements that go against the spirit of disagreement are disliked by Allah.

We need to know what the rules and limits of the Companions' disagreements were, so that we see it as a healthy phenomenon liked by Allah and not an evil phenomenon disliked by Allah. For example, recitation of the Qur'an; there are seven different ways of acceptable recitation. The individual is to recite that which is easy for him.

We can say that the Companions' disagreements were intended by Allah if we find them to be confined within certain boundaries. Three characteristics define these boundaries:

1. They differed and disagreed but dealt with each other with respect, and there was no hatred between them.
2. These disagreements were motivated by seeking the truth, and all matters were referred to Allah and His Messenger (i.e. the Qur'an and Sunnah).
3. They remained one Ummah.

Umer ibn Abdil 'Azeez said, "These disagreements are more beloved to me than this red camel." Another pious predecessor (I forget his name) wrote a book which he called 'Kitaab-ul-Khilaaf' (The book of differences). He was advised to change it to 'Kitaab-ur-Rahmah' (The book of mercy) and so he did. Why was this? Because Islamic Jurispudence (Fiqh) is enriched by this differing. These disagreements can be sources of mercy if we implement certain guidelines. But this is something we don't know: How to make these differences positives rather than negatives.

There are two types of disagreement: Illegitimate opinions (odd arguments) and legitimate opinions. As for the latter, any disagreements against the consensus of the Companions and what the Muslim Ummah agrees upon are odd and illegitimate (and condemned). If the Companions agreed on something, then there is no scope for disagreement on that matter. If they disagreed on a matter, then search out that which is "best". Any opinion based on illegitimate proof/motivation/intention is also odd, even if it doesn't go against the consensus.

That last sentence may be a bit hard to take in. When an opinion is based on desire then for such a person that opinion is odd regardless of the opinion itself. For example, if asked, "Why are you following that opinion?" You respond, "It suits me." Then that is illegitimate. As concrete examples, consider these:

• You follow the opinion that you can marry a woman without her guardian's consent, and you do so. Then, when your daughter grows and wishes to marry without your consent, you prefer the opposite opinion.
• The majority of scholars whom you normally follow strongly believe that music is not allowed. But you like music, so you choose the minority weak opinion this time round.
• You follow a Sheikh without bothering to learn the Daleel (evidences/proofs/reasoning) behind his views, then though his opinions may be legitimate your motivation is not right.

And Allah, the Most Glorified and Exalted, knows best.

Evening of Musical Inspiration

I was pleased to see a modified version of the Evening of Inspiration advert on Islam Channel today. Whilst the musical aspect may be debatable, I could not find any justification for the promotion of Muslim women screaming in idolisation of singing men. I would be interested to know whether this new advert was released with those concerns in mind.

Muslims in the West: Where are we going?

Thoughts following on from a talk entitled 'Muslims in the West: Where are going? (A step toward formulating a realistic vision)'

Much of what is going on today has precedent in the past. However, there is one aspect that is unique, and that is the (largish) presence of Muslims in (secular) Western lands. Our parents came here for economic reasons. For a short stay. To earn some money and then return. But they remained, got married, had children and here we are. Since there coming until now there has been improvisation (building mosques etc) but no grand vision for our future in our new home. Thus, for the most part we are like lost sheep, no vision and no goal for the different challenges our generation is facing.

This question (Where are we going?) needs to become the topic of our conversations. In particular there are five questions to think about and answer:

1. Are we allowed to live in "Daar-ul-Kufr"?

From a Shar'ee point of view the issue is not black and white, as with many issues of Fiqh. There is rich difference (Ikhtilaaf) and many evidences given from the various sides.

From a pragmatic perspective (ignoring the theoretical view), there are hundreds of millions of Muslims living outside the "Muslim world" (East and West). If Hijrah (emigration) were obligatory upon us where would we all go? The Shariah takes into account the pragmatics and looks at the situation that we are living in.

2. What is our role as a community? What do we want to achieve? Do we want to turn it into a Shariah state, or live and let live?

Look at the example set by the Muslims that migrated from Mecca to Abyssinia because they were being persecuted and forced to commit Shirk. They remained there for more than a decade; married there, divorced there, settled there. Was the Prophet Muhammad (SAW) secretly advising them to plot and overrun the ruler? No. All they asked for was to be free to worship Allah.

Our goal is to remain Muslim and to be allowed to practice Islam without governmental infringement. Is it our "goal" to convert the public masses? No. Though it is a desire for the non-Muslims around us to accept Islam, it is not our goal. What if we were to fail in the set goal, then what? We would be sinful. In actuality, know that Da'wah is Fard Kifaayah (obligatory upon the community) and not Fard Ain (obligatory upon the individual). Don't say, "This is what I must do. My goal of which I cannot fall short". Rather, show by example and say, "This is my way. If you like it, then all Praise is due to Allah, and if you don't, then that is your decision." However, do note that if we fall short as a community then we are all sinful.

3. What should our relationship be with "the others without" (i.e. the non-Muslim communities around us)?

Not total isolation and not total assimilation; a healthy integration. We have to consider ourselves "a healthy part of society": Helping the society around us and yet retaining our (Islamic) values and ethics. Further, when people see that we are a (useful) part of society, they will be more open to our Dawah and theology.

We cannot have disdain (a "them and us" mentality) to a non-Muslim just because he/she is a non-Muslim. There are fine examples of non-Muslims helping Muslims in the Seerah and the Muslims responding with gratitude. And let us not overlook the examples in front of us today in the various anti-war anti-terror campaigns devoid of Muslim participation.

Besides all else, we have to admit to ourselves, we owe our mentality to this culture. Yes there is evil here, but there is evil everywhere. And let's get real, there is no Utopian (Medinan) state. There is good and bad everywhere. As an extreme example, if you were to be (wrongly) sentenced for inciting terror, would you rather do time here in Britain or in a Middle Eastern jail?

4. What do we do with "the others within" (i.e. the Muslims that we deem incorrect in their theology)?

In a secular democracy, quantity counts; remember that if you want to make some change. Work between the different groups should be treated on a case by case basis; by weighing the good against the bad, and not refusing on account of some unrelated (perhaps petty) difference. If you see that "the other" calls himself a Muslim, loves the Sunnah and the Companions, then there is no reason not to work with him on general levels, like calling to prayer, kindness etc (away from the details and differences of Fiqh and Aqeedah).

5. Who do we turn to for moral and spiritual guidance in times of crisis? The Ulema? Which Ulema?

We need to start to give more precedence to our local scholars; those with actual living experience, even more than those with more "pure book knowledge". Only those living in the lands can understand the pros and cons. The one who sees is not like the one who hears.

Conclusion

These are not the only issues, but the first and foremost that need to be answered. Islam will survive. This is not the question. The question is, will we?

4.2, Firm Belief and Perfect Reliance

Abu Hurairah (RA) reported: The Prophet (SAW) said, “A group of people (both men and women) whose hearts will be like the hearts of birds, will enter Jannah (Paradise)” (Muslim)

It has been interpreted that such people are those who put their trust in Allah; another interpretation is that these people are those who are tender-hearted. Both, trust in Allah and kindness of heart are valuable qualities and both are means to enter Paradise. In terms of trust in Allah, one should not worry much about his food and means of sustenance; we should have hearts like birds that do not collect to keep in reserve but go out every morning in search of food and return to their nests fully satisfied.

In another similar Hadith, Umar (RA) said: I heard the Messenger of Allah (SAW) saying, “If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk.” (At-Tirmidhi)

It is true that provision, or exam results as the case may be, is from Allah and that nothing happens without the Will of Allah. But trust in Allah does not mean we give no importance to work and effort. What it means is that along with the due importance of work and effort, we have full trust in Allah. It is necessary to work and make effort for livelihood and prosperity because this is ordained by Allah. For example, birds do not keep sitting in their nests waiting for food but fly out in search of it.

And whenever you leave your nest, your house, say as the Messenger of Allah (SAW) said, “I begin in the Name of Allah; I trust in Allah; there is no altering of conditions except by the Power of Allah.” Whoever says this, it will be said to him: ‘You are guided, defended and protected,’ and the devil will go far away from him. (Abu Dawud, At-Tirmidhi, An-Nisaa-ee)

In conclusion, I end with the advice given by the Prophet (SAW) to Ibn Abbas when he was once riding behind the Prophet (SAW), “O boy! I will instruct you in some matters. Be watchful of Allah (i.e., the Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens have been lifted and the ink has dried.” (At-Tirmidhi)

4.1, Firm Belief and Perfect Reliance

I begin in the name of Allah, the Most Gracious, the Most Merciful, Who informs us in the Qur’an, “Those (believers) unto whom the people (the hypocrites) said, ‘Verily, the people (the pagans) have gathered against you (a great army), therefore, fear them.’ But it (only) increased them in Faith, and they said: ‘Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)’. So they returned with grace and bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of great bounty.” (3: 173, 174)

In another place, Allah, the Most Glorified and Exalted, says, “And put your trust (O Muhammad (SAW)) in the Ever Living One Who dies not.” (25: 58)

Further, Allah says, “And whoever puts his trust in Allah, then He (Allah) will suffice him.” (65: 3)

And the pages of the Qur’an are filled with many verses besides these; commanding us to have firm belief and perfect reliance on Allah. Those who posses these qualities are in grades clearly distinct from those who waver and who are shaky.

We find shining examples of this faith and trust when looking into the lives of the prophets. When Prophet Ibraaheem (AS) was thrown into the fire, he said, “Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs.” So did the Messenger of Allah Muhammad (SAW) when he was told: “A great army of the pagans has gathered against you, so fear them.” But this (warning) only increased him and the Muslims in Faith and they said, “Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us).”

What we see in these two examples is that even in the worst of circumstances and the most testing of times we should have strong faith and trust in Allah. Another point to note is that we will only meet the likes of these tough examinations and trials with such perfect responses if we maintain and develop this attitude in our day to day lives, when we find ourselves in relative ease.

As another example from the life of the Messenger (SAW), when he was returning from an expedition with some of his companions they stopped for sleep. It was mid-day and they were in a valley full of prickly shrubs. The Messenger and the Companions that were with him scattered around seeking shade under the trees. He hung his sword on the branch of a tree and took rest. Then, one of the polytheists came, took down the Messenger’s sword, drew it and said: “Are you afraid of me?” The Messenger of Allah (SAW) said, “No”. The man then said, “Who will then protect you from me?” The Messenger of Allah (SAW) replied, “Allah”. As soon as he said this, the sword fell down from the man’s hand and the Messenger of Allah (SAW) catching the sword, asked him, “Who will protect you from me?” The man pleaded, “Please forgive me.” The story continues and in it is an example of the Prophet’s habit of pardoning, and his gracious attitude. Aside from this, this incident demonstrates the Prophet’s utmost trust in Allah. It tells that one who has trust in Allah is helped by Him.

One who fears Allah and has trust in Allah is helped by Him. I would like to think that we all know this, but certain questions arise when we do a little self-inspection and listen to ourselves: “If I keep taking breaks for prayer, how will I get my coursework done on time?” Or, the men amongst us, “If I have facial hair and look like a Muslim, who will give me a job?” Or, the women amongst us, “If I wear a scarf on my head, my non-Muslim colleagues will make fun of me.” Or, something that applies to us all, “If I become an active member of the local Muslim community, I will be blacklisted.” As silly as they are, are these not the kinds of things that we think and say? Do we think that shying away into corners of the library, refusing to debate our beliefs and hiding behind fake appearances will do us good? If anything, this fearful, secretive, edgy behaviour is what raises suspicion and causes media attacks to intensify, and, besides, where is the firm belief and perfect reliance on Allah?

As a final example, on the eve of Emigration, when the Prophet Muhammad (SAW) and Abu Bakr As-Siddeeq (RA) set out from Mecca for Al-Madinah the disbelievers had announced a huge reward for their arrest. Thus people were searching for them wildly. In the course of their search, some of them reached the mouth of the cave of Thaur where the Prophet (SAW) and Abu Bakr (RA) had stopped for refuge and rest. Abu Bakr said:

“When the Messenger of Allah (SAW) and I were in the cave of Thaur and I saw the feet of the polytheists who were above us at the mouth of the cave, I submitted, ‘O Messenger of Allah! If one of them were to look down below his feet, he would see us.’ The Prophet (SAW) said, ‘O Abu Bakr! What do you think of two whose third is Allah?’” (Al-Bukhari and Muslim)

This Hadith and the previous examples describe the valour, fearlessness and unlimited confidence of the Prophet (SAW) in Allah; it also indicates how Allah helps His favourites. We ask Allah that He honour us with such firm belief and perfect reliance.