Originally published in January 2013.

Those familiar with the biography of the Prophet Muhammad ﷺ (peace be upon him)  are versant with the story of a young man named Arqam. Arqam played an instrumental role in the unfolding of the history of the Arabian Peninsula. Despite his key role in history, he is noted in the books of Prophetic biography to be a discreet person in Meccan society. In contemporary Western terms Arqam functioned as a:

1. self-less philanthropist furthering the cause of a brotherly society
2. non-profit organization working for the betterment of society

Upon a close read of the biography of the Prophet ﷺ  we learn that Arqam’s role in history was more than non-profits and philanthropists. Arqam’s decision functioned as an institution devoid of bureaucracy in impact and its effect was so profound that it moved the direction of history. The educational space in Arqam’s home communicated a qualitative education so profound and thorough that it affected personal, intellectual and historical change. It was so transformative an experience that the whole of the Arabian Peninsula was reshaped. A disruption of the old psychological order was brought about by transforming the attitude, thinking, and practices of the students of the Qur’an.

One of the fundamental verses that promoted such a transformation based on a wholesome understanding of community life was revealed in Madina and is found in the Chapter of the Qur’an entitled Ma’ida. It reads as follows:

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty.” (5:2)

Imam al-Qurtubi al-Maliki, commenting on this verse, said: “It is a command for all the creation to assist one another in (taqwa) righteousness and (birr) piety, which means they must help one another.” 

Imam al-Mawardi ash-Shafi said: “Allah (exalted is He) has called on people to help one another and married cooperation to righteousness and piety.” He further stated that“in righteousness there is Allah’s pleasure and in piety is the pleasure of the people and he who has gained Allah’s pleasure and that of people is happy and fully blessed.”

Imam Ibn Atiya al-Maliki said: “Piety is engaging that which is obligated and recommended of action whereas righteousness is restricted to performing obligations.”

The term piety in the sense found in the Qur’an, in this verse, transcends the basic command to righteousness or God-consciousness. This is so because piety enjoins doing more than what is commanded of goodness and staying away from what is ugly and prohibited (haram) – this is God-consciousness (taqwa). Rather, the commitment to piety is more than just personal spiritual development as it unfolds in doing what is obligated and staying away from the prohibited; it demands doing acts of goodness which are not obligated. Piety (birr) adds great value to society because it carries the human being to a standard of excellence that is not a matter of keeping to the do’s and don’ts of Islam. God-consciousness is a fundamental level of spiritual maturity, but piety is a call to grow beyond the basics of fearing for one’s well being and desiring what is best. For this reason the commitment to piety has a social component

The group studying at the home of Arqam did not secretly meet to plan a violent overthrow of the system, nor did they study a manifesto that would teach them a program to enshrine their newly founded party. The environment in this period of Islamic history was very hostile to women, the weak, the stranger, and the poor. The strong man governed and the sword was always near. It was far from the state of nature that honored the human being and far from the rule of law—rather, it was the law of barbarism and ignorance celebrated through poetry and occasional hospitality. Despite this social fact and environmental challenge the Prophet Muhammad ﷺ  did not falter. It was in the abode of Arqam that the early Muslims found a safe house to imbibe the teachings of the Qur’an and the character necessary to transform society from the core. If it was power they were after, they had a chance to march into Mecca and conquer it after they achieved independence in Madina. If it was wealth they aimed at, they had the ability to plunder to their delight. What they were after was a life worth living.

Rather what they learned at Arqam’s home was an institution of education that taught that the poor, the rich, the stranger, the woman and the non-Muslim all had inherent rights that are God-given and that faith and reason are not to fall prey to superstition. The Arqam effect was so profound in impact that individuals who graduated from the institution were later key individuals who served to construct the society of Madina. Madina, as many of us know, was the first State in the world to be founded on a constitution. They became corner stones to society and its major benefactors. The lesson of the Qur’an they imbibed was that to build society is an obligation and to uphold justice and law is crucial to society’s survival. The education they received was a Qur’anic education and, further, a human education.

Fetullah Gulen states: “A system of education without a clearly defined target and purpose will only serve to confuse future generations. We have to be careful that our youth is taught the proper material in an effective manner to ensure that they are actually learning rather than simply becoming conduits of data.” ((http://en.fgulen.com/recent-articles/4296-what-generations-expect-from-education))  Arqam, as a youth, learned more than just the fundamentals for a successful career. He learned how to be a functional part of society, how to care for society, and how to build society.

Lessons on citizenship are not enough to bring about a just social life. An understanding of Islam bent on attaining power to wield it like a sword will not bring about a just social order. A life devoted to spiritual practices and neglect of the material world is not enough to bring about a change in the madness of the world. A booming economic upturn is also not enough.

What is needed is a transformation of perspective, a cultivation of will, a suppression of ego, and a deep commitment to the teachings of the Qur’an. The students of the school of Arqam eventually moved on to graduate. When they graduated, they renewed society, for it was through the patient suffering in Mecca and the studious effort to understand the Qur’an. While the world was in chaos, they eventually developed the qualities necessary to build Madinan society and then return to build Mecca. Study of the Qur’an must be accompanied by a spirit searching for solutions for humanity’s spiritual and intellectual ailments as well as its social ills. Change is not only personal, but it is in light of social transformation. What do we need to change in ourselves to make society better? That question is the question we must ask when we read the Qur’an.

Photo: Aphrodite

Da`wah Reflection Series: Part I | Part II

In the name of Allah, the All Hearing, the All Knowing

In 2012, Dr. Ihsan Baghby republished the 2011 report The American Mosque ((Retrieved (2014) from: http://faithcommunitiestoday.org/sites/faithcommunitiestoday.org/files/The%20American%20Mosque%202011%20web.pdf)) . In that research piece which seeks to map the growth, tendencies and leadership structure of the American Muslim community, there are a number of points to which I will call your attention as the subject of this da`wah (invitation to faith) reflection.

• Mosques are under-staffed. Only 44% of all imams (Muslim religious leaders) are full-time and paid. Half of all mosques have no full-time staff. Program staff such as youth directors and outreach directors account for only 5% of all full-time staff.
• Mosques are under-financed. While mosque attendance is higher than that of other American religious congregations, mosque budgets are less than half the budgets of other congregations. The median income for mosques is $70,000, whereas the median income of all congregations is $150,000.
• The role of the imam in the mosque is evolving. In 26% of all mosques, the imam is not considered the leader, in 55% of mosques the imam is considered the leader, and 19% of mosques do not have an imam. This is a significant change from 2000, when in 40% of mosques the imam was not considered the leader, and in 41% of mosques the imam was considered the leader.

Key Points:

We can gather a number of important themes from the report as quoted above.

1. The roles of the imam and the mosque are evolving.
2. The mosque for the most part is understaffed and underfunded.
3. The Muslim community lacks in effective, qualified leadership.

Reflection:

Dr. Baghby’s research has chronicled major trajectories that draw our attention to the manner in which the Muslim community has grown in the US. Coupling the report with grass root experience, we gain new insights into the form and shape the community is taking. Much of the Muslim community has grown without solid leadership and with few resources for understanding of Islam. Of interest is the reality that most communities do not have a spiritual-religious guide (for lack of a better term).

The role of the imam is diminished in the overall community and increasingly, the mosque resembles a religious center more than a Prophetic institution. The days of the “strong-man” grass roots imam that was the hallmark of the Muslim African-American community have faded, and in many places they are a thing of the past. Today many communities are instead governed by the “strong board” composed of professionals with little to no Islamic training. And let us face the reality that many of our institutions are locked in a political grind that is not very productive. Couple that scene with the lack of collaborative, visionary leadership on the da’wah scene, and then we are ready to ask a series of questions.

Before moving forward I want to add a few more layers to the scenario being built here. Along with an evolving mosque lacking in funding and leadership and a da’wah platform lacking in collaborative, visionary leadership, we find our youth struggling to make sense of the world around them. A growing professional community left to itself, sincere but lacking roots in Islamic learning, and a cry for reform in the way we interpret Islam in regards to women, society, culture and other religions puts us in a very awkward space. There is no question that we are aiming to redefine ourselves and make sense of life in a new space we now call home–and seeking to do so with integrity.

The responsibility of those on the da’wah platform is to guide this process or at least guide the discourse by seeking to answer the question: Where are going? Put differently, into what are we evolving? For most of us, our responsibility is to open up the platform to engage this dialogue. But before doing so we must commit ourselves to studying Islam and the life of the Prophet ﷺ (peace be upon him) and to holding his model as a paragon for evolving the community. Without mature dialogue, humility, learning, guidance and leadership rooted in knowledge, piety and wisdom our community is headed for an evolution based on circumstance and whim.

In the Qur’an we learn the importance of dialogue among those of varying status, for Allah (subhanahu wa ta`ala – exalted is He) allowed the angels to engage a dialogue with Him (swt). According to scholars of Qur’anic exegesis (tafsir) this indicates that Allah (swt) teaches us to dialogue with others regardless of the station they hold in relation to us, and by extension, this teaches us the very spirit and principles of leadership.

And [mention, O Muhammad] when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.” (Qur’an, 2:30)

In a Prophetic tradition narrated by Bukhari and Muslim with their chains of transmission on the authority of Umar (radi Allahu `anhu – may God be pleased with him), the Prophet (ﷺ) said: “Actions are guided by intentions…” From this we learn that an end should guide all action. Imam ibn Abi Zaid al-Qayrawani (ra) teaches us that all actions and intention should be rooted in the Qur’an and sunnah (traditions of the Prophet ﷺ), thereby teaching us the centrality of revelation in our life on earth.

We lack a transparent vision(s) that makes clear what principles and evidences are guiding our thinking and action. In the last reflection it was mentioned that Abu Bakr (ra) as a leader had clear principles to guide his leadership. The question of leadership for that generation was highly pertinent. The question of continuity of the community after the death of the Prophet Muhammad ﷺ preoccupied the community not solely for political reasons but more so from the angle of keeping the effort of Prophecy alive–that is, to guide people to the best life, to Allah (swt). In the moment of intense crisis Abu Bakr (ra) illustrated the qualities of a leader concerned with the community’s well being, and hence he is remembered today as the only companion to be recognized as the amir (leader) of the Believers and the vicegerent (khalifa) of the Prophet Muhammad ﷺ.

In the struggle for definition and existence as we aim to find a space within the broader American culture, we are tending toward loosing a sense of what a life lived as a Muslim means and entails. And we witness this reality in many adults and youth. In an environment where debate, illiteracy, conflict and confusion reign right alongside sincerity, hard work, knowledge and sacrifice, we would do well to reflect on the reality that our community was governed by volunteerism and sincerity for so long before us. Now we are in need of knowledge, mentorship, organization, wisdom, sacrifice and investment. Until that moment is seized we need to strengthen ourselves and families and support our friends in the Muslim life lived in the 21th century. And that begins with drawing near to Allah (swt), learning, practicing, being good to others and encouraging the good for others and in others. Pray and work so that we evolve into a community of iman (faith), a community of deeds and testimony, a guide for others and ourselves.

Da`wah Reflection Series: Part I | Part II

“O you who believe! Betray not the trust of Allah and the messenger nor misappropriate knowingly things entrusted to you.” (Al-Anfal 8: 27)

“Each of you is a guardian, and each of you will be asked about his subjects.” (Al-Bukhari)

“O People of Da`wah, Da`wah is a trust to be cared after!”

Introduction

The Muslim community faces a number of challenges as it seeks to find itself and make sense of its life outside of the Muslim world, while in the diaspora. The history of Islam in North America is vague, long and varied, but the structure of the community to date lacks solid leadership, vision and rootedness. The rootedness desired is one based in a forward looking holistic vision, strong organization and a dynamic principled scholarly understanding of Islamic sources informed by a culturally nuanced scholarly reading of life in the United States and its people and institutions. We are need solid leadership that is focused on the health and direction of the community and makes that a priority.

To the dismay of many a Muslim is the lack maturity present on the da`wah (spreading the word of Islam) scene at times. The thinking and emotion with regards to life lived Islamically in the contemporary world is a major point of disruption and confusion in contemporary Islamic American discourse. It could be argued that this is a world-wide phenomenon, but that is not the scope of this reflection. The cause of our problem in the Americas can be traced to lack of vision for the community, seasoned unified leadership and a knowledge deficit. These realities mentioned manifest in our institution and thought which can be characterized as shallow and weak. The critique is intended to be constructive and as advice to us all.

There are issues that need to be addressed systematically on the da`wah platform because they cloud our understanding and jade our perception and stunt our practice. Here are a few:

1. The yearly strife over the start of Ramadan, is it a fiqh (jurisprudence) difference or a matter of Sunnah (tradition of the Prophet)?
2. The role of women and youth in our communities.
3. The place and function of culture and custom in our consideration of fatwa (Islamic rulings) and practice.
4. Understanding how to practice the Sunnah and its importance of the Sunnah
5. Coming to an understanding of differences and common ground in schools of Aqida (Islamic theology).
6. What is the role of our scholarly heritage and ijtihad in Islamic discourse? We find little solace in the way we address the issues we confront. Again the challenge before us returns to lack of vision and want of leadership and scholarship.
7. Political Participation in non-Muslim countries—is it kufr (disbelief) or or not?
8. Is all Sufism bid`ah (innovation)?
9. Does taqlid of a madhab (Islamic school of thought) mean not being able to take any other opinion other than my school?
10. What is our commitment to society and to the Ummah (Muslim community)?
11.  How do we deal with differences in fiqh and over hadith (sayings of the Prophet)?
12. What is bid`ah and why do the scholars differ on defining and classifying it?

We need platforms for da`wah leadership to collectively engage despite their differences, a space that allows systematic scholarly discussion on heated issues in an open forum that is guided by principles and etiquette in which the da`wah representatives with a scholarly background can communicate their position while following the injunctions of Islam governing debate and speech. Leaving discussion solely to the Internet and in the corner of our mosques is destructive. Lives have been shattered due to not properly addressing the needs of the community to understand Islam in a principled scholarly manner.

In the Qur’an we find the principle of authority and the criteria governing leadership and difference:

“And those who respond to their Lord and establish the prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.”

“O you who have believed obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.”

Maulana Muhammad Yusuf Kandahlawi (r) relates from Imam al-Bayhaqi (r) who reports from Ibn Ishaq that Abu Bakr (r) delivered a Khutba (sermon) in the orchard of Bani Sa’idah in which he said:

“It is not permissible for the Muslim to have two leaders. For indeed when this happens dissension springs up in all their affairs and in the rulings they issue. Their Jam’ah (congregation) is splintered and divided and they begin to internally differ. Then the Sunnah is forsaken and bid’ah emerges. Fitna becomes intense and increases. And under these conditions there is no benefit for anyone.” (Translated from the edition of the Muhaddith Bashar al-Awad of Hayat as-Sahaba, v.1)

Da`wah efforts should focus on some consistent themes that we all agree on.

• Centrality of the Qur’an
• Systematic Understanding of the Sunnah
• Foundational Fiqh
• Building our institutions on clear organizational polcies and responding to issues with a clear procedure

Building a Mature Da`wah Platform

Centrality of the Qur’an

To focus on solutions and the possibility of a new future for us let us look to Islamic history in hope of deriving some guidance from the practice of those who came before us. In the early period of Islam the practice of the Companions was to focus their attention on the care of the Muslim populace and educate the people on the Qur’an and the Sunnah. The Qur’an then was the central point of focus and attention in Islamic learning. This was the case till this current age in the West where little emphasis is placed in our communities on Qur’anic literacy (reading and understanding). Qur’anic education was foremost about adab (manners), adab with Allah and adab with others. The Qur’anic teacher was the guide to Qur’anic culture and morality.

The centrality of the Qur’an in the earliest sense needs to return to da`wah given that the Qur’an is the foundation of Islam and that which gives the Sunnah its justification and purpose as we learn from Abu Hanifa, Malik, Shafi, Ahmad, Shatibi and Ibn Taymiyah, may Allah be pleased with them. Even Sufis like Ibn Arabi saw the Qur’an as central to Islamic life and thought. It’s good to see the younger generation of the people of da`wah focus on highlighting the Qur’an, but we need a Qur’anic literacy movement the likes of what hit Libya wherein overnight almost 100’s if not 1000’s of people memorized the Qur’an and began to study it. Huffaz of the Qur’an is great but we need to understand as well. This was the method of the Companions to learn a few ayat (verses) at a time, how to read them and what they entailed as far as actions and then practicing them.

Systematic Understanding of the Sunnah

So much is to be said regarding the Sunnah in contemporary Islamic American discourse. After making it clear that we need to give high priority to the study of the Qur’an, we need to emphasize the importance of approaching the Sunnah in a systematic manner. The Sunnah without the Qu’ran makes little sense given that the Sunnah explicates, and clarifies the Qur’an teaching us how to translate the Qur’an into practice. And for our intents and purposes we are thinking of the Sunnah as is understood by the scholars of Usul al-Fiqh and Hadith. Consequently, we not only need to understand the ways and means the Sunnah relates to the Qur’an but also that the Prophetic biography too is an essential part of the Sunnah, and perhaps the easiest part to understand with little study of hadith sciences.

So central to a proper understanding of the Qur’an and Islam overall is a good grounding in the Prophetic biography. The dealing of the Prophet (Peace and blessings be upon him) and our ability to visualize that by way of authentic transmission well that is something to boast of. There is no other Ummah that can claim to have such intimate detailed knowledge of their Prophet except the Muslims. But in this we lack that is familiarity with this aspect of the Sunnah reading it academically and spiritually and as a source of fiqh and spiritual guidance. Leaders need to emphasize the reality that the Sunnah needs to be understood in light of Hadith sciences and Usul al-Fiqh rather than interpreted whimsically and the Sunnah needs to be implemented with correct understanding. The early generation focused mostly on the Qur’an and narrated only a few narrations this was to ensure the community was grounded in the Qur’an and understood how to properly deal with hadith.

A Principle To Understand the Sunnah

Imam Ahl as-Sunnah Abi Zaid al-Qariwani, radi Allahu ‘anhu (May Allah be pleased with him), narrated that Imam Ibn Uyanah from the scholars of hadith (ra) said:

“Ahadith are misleading except to the people of fiqh,” meaning that others may interpret a thing according to its obvious meaning but it may have an interpretation which derives from another hadith, or it may have an indication which is hidden from one, or it may be a hadith which is abandoned, the reason for that only being comprehended by someone who is very extensive in his knowledge and in his fiqh.”

The Need for Foundational Fiqh 

Unfortunately, we still have another level of confusion to contend with and that is how to practice the knowledge of the Qur’an and the Sunnah. Alhamdulillah (Thanks to God) in today’s age we have fiqh texts written in a number of different manners. The least amount of knowledge to be gained from the study of a fiqh text, whether that text is rooted in a madhab or the fatwas of contemporary scholars or otherwise, is a few hundred rulings. These texts are translations of the demands of the Qur’an and Sunnah on our lives. So to study them is in fact to study an important aspect of tawhid (Oneness of God) and that is tawhid of worship. Because fiqh in its limited definition as a collection of rules related to worship and social transactions, (among other things) is an elaboration of tawhid uluhiyah as some categorize it to dismiss its study is indirectly to be deficient in practicing tauhid uluhiyah. Some books of fiqh are written with evidences listed and others are referenced so as to make clear the sources used and still others have none of that but are known to be reliable books taught by scholars through the ages. The companions had a main person for fatwa in every location where the Muslims lives outside of the Hijaz the matter of fiqh was systematic and not left to whim and desire. In today’s time we need fiqh counsels, group research and a body of scholars to follow. This was the method of the Companions (ra) and that of the likes of Abu Hanifa and his students (ra).

The Need for Clear Organizational Procedures

This brings of to the case of Abu Bakr (ra). He is a figure of interest for he symbolized not only a great historical persona in the history of Islam but a model for intellectual, spiritual and political leadership, and it is this holistic form of leadership that we are in serious need of in our communities. We lack a leadership, which shepherds the people, a people who refuse to be a herd but yearn for understanding, a leadership which operates in unity at least functional unity.

When we look at Abu Bakr (ra) we see that he exemplified the best of Prophetic education. He understood the need to organization, leadership and unity. Understanding the manner in which Abu Bakr (ra) modeled various procedural practices to keep the integrity of the community in tact is essential for us Muslims in the West today. Comprehending the importance of procedural structure and scholarly authority in the life of the Muslim community is the initial step toward growth and maturity.

We gain from the life of Abu Bakr (ra) a number of key insights. Abu Bakr (ra) developed a grounded problem solving structure that he followed in addressing the needs of the community of Islam. The historians of Islamic fiqh note that Abu Bakr (ra) resorted to peruse through the Qur’an and his knowledge of the Sunnah when investigating an issue. If the matter was not resolved with the knowledge he possessed he sought knowledge of the Sunnah from the Companions. In cases wherein the matter was still not clear he convened the Companions (ra) to investigate the matter and from there developed the concept of consensus (ijma). On the occasion wherein they achieved unanimity of opinion, it became a legislative consensus (ijma shar’i). In the event that a consensus was not attained Abu Bakr (ra) would resort the position of the majority of the Companions. If this was not sufficient then he resorted to his own ijtihad (scholarly position).

In reading this model we learn that Abu Bakr (ra) as a leader worked in coordination with the Companions on those matters that were not clearly addressed in the Qur’an and Sunnah and only resorted to personal opinion when there was no recourse to a consensus or majority opinion. What we need from those engaged in da`wah today is to learn to work together on and care for the community through functional unity. The da`wah in the American Muslim diaspora lacks clear procedures for engaging issues, procedures that are transparent and known. We lack solid fiqh counsels, and our institutions tend toward a school of thought and da`wah rather than allow Islamic sciences to dominate. Still plagued by the divisions of 15 or more years back the da`wah needs leadership that will guide the community to growth. Each leader in da`wah would do well to consider that Abu Bakr (ra) led but in giving opinion consulted with others and in the case of need only gave his personal opinion. This was also the method of Imam Malik (ra) in the Muwatta and the opinion of Imam Shafi and Imam Abu Hanifa and Imam Ahmad. They resorted to presenting what is clear before dealing with issues that open up to multiple positions or are controversial.

Closing Remarks

We need a leadership that can clarify a path for the community it is guiding and work together. We need a da`wah platform which works on decreasing the amount of bickering and controversy that is witnessed today, and we need a leadership that is grounded in knowledge but sensitive to the conditions of the people ready to guide and knowledgeable about that which is unchanging and that wherein there is flexibility. We need a leadership that thinks of we rather than me and shows it cares and that it is organized. Da`wah needs strategy, it needs people, it needs money, it needs skill and knowledge—but it also needs for our leaders to decrease fitna and that they learn to work as units if not a unit. In short we need a da`wah platform that models the essence of what we find in Abu Bakr. At this point it means presenting to the people a clear procedural method for addressing issues that is used by people in da`wah to achieve an end result in comprehending issues. Before we asked for dalil, now we ask for methodology and order.

We need consistent themes in da`wah, themes that will build our community and raise literacy, themes such as:

• Centrality of the Qur’an
• Systemtatic Understanding of the Sunnah
• Foundational Fiqh
• Building our institutions on clear organizational polcies and responding to issues with a clear procedure

With a solid grounding in the Qur’an and Sunnah and fiqh we can begin to develop a lifestyle that is grounded in Iman, Islam and Ihsan but first we need a change in the culture of da`wah and to see a higher degree of unity and brotherhood among the people of da`wah.

Principles of Da`wah:

The Qur’an instructs us that part of Iman is to settle our differences in knowledge and cooperate to practice Islam:

“And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.”

Cooperate, support one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not cooperate and support one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.

“We should cooperate on what we agree and consult the Qur’an and Sunnah on what we differ over.”

Years ago Shaikh Abdullah Ibn Bayyah advised us regarding the type of institutions we need in the West. We have yet to see them built but would do well to reflect on the advice.

In order for us to come to a point where we can work together in spite of our differences, or with our differences, we need three institutions.

1.) The first one is the institution of fatwa. Fatwa is a non-binding legal opinion. It is not binding on all the Muslims. It is binding on those who ask for it, but it is a non-binding opinion, and there is room for differences and other opinions. The mufti is somebody who gives legal opinions based on the understanding-on the ijtihaad-of all of the different areas of need in the sharia’, such as marriage, the rules of buying and selling, the rules of prayer, and the rules of tahaara (cleanliness and purification). The mufti is involved in all of these different things. So, we need a muassasa that deals with this for the Muslims. They need a sound source for guidance when these issues occur in which there are differences.

2.) The second institution we need is an institution of tahkeem, which is an institution that issues rulings. In this culture, it is called people’s court. A people’s court is where the state does not get involved with the case. The parties that are differing agree to go to somebody who will listen to both sides and then make a judgment, and that judgment becomes binding upon them based on the prior agreement of the two. This has been done already in the United States in Texas, so there are Muslims that are doing this, and we should be competing with them in good.

3.) The third institution we need is the sulih. An institution that deals deals with sulih, which is [arbitration and] reconciliation. It deals with bringing people together. Somebody brings the differing groups together and reconciles between them so that they can work together or work separately in peace; thus, they are not fighting each other, undermining each other’s work.

All of these institutions are necessary, but it is impossible to get these without having the least amount of respect and desire to bring this about. There has to be a desire for this, and if the desire is not there, then it is a disaster. Furthermore, setting up these particular institutions is not different from setting up other organizations such as those that are created for social issues, for helping the needy, and for doing all the other different things that organizations do. These three institutions are necessary for us in order for us to move on and to resolve a lot of the things that are causing disruption.

Keywords

Reframing (tawjih) our understanding of leadership in the Muslim community is a necessary activity if we desire change in our organizational life. The Muslim community across geographical boundaries has supported frames of leadership that have limited its growth and creative potential–emotionally, spiritual, intellectually and materially.

Dogma has justified a practice of leadership characterized as the tyranny of the individual often times replaces the very Prophetic example. Calling on the logic of law and order, Muslims have historically been encouraged to be patient in the face of poor leadership. And although the desire to maintain law and order for the greater good is admirable, this practice has caused us to turn away from understanding what good leadership looks like in all spheres of life.

We are here not to argue for radical change through force, nor by means of pursuing self-interest to the neglect of society, nor to immerse our feelings and thoughts in the current political chaos that the Muslim world is experiencing. Rather, here we argue that the Prophetic model has been marginalized so much that we have failed in the contemporary world to understand what that model means in the mosque, the workplace, home life and education and what it means for our relationship to the world. Consequently, we are in need to reframe our understanding of how the life of the Prophet Muhammad ﷺ should be the source of leadership thought.

Framing and Reframing our Thoughts About Leadership

Framing is a tool that aids us in organizing experiences, interpret them and evaluate them as well as justify them. It is also a sphere of contest wherein ideas and power, and authority, is negotiated. In this sense, framing can be manipulated intentionally to shape the way things are organized, understood, legitimized and can be used to promote certain interests over others or prioritize certain activities over others.

Reframing, by definition is to assess and reorder and in this case transform our concept of leadership. The case made here is that we ought to reform practice and understanding of leadership so that it reflects Prophetic values. This can take place if we reframe our understanding so that we bring about a reform (islah) of leadership thought and practice thereby moving to make our commitment to imitate the Prophet ﷺ  seriously.

To this end, the Muslim should prioritize the study of the Prophet’s example ﷺ as embodied in his biography (seerah).  The Muslim should also aim to understand what kind of leader the Prophet Muhammad ﷺ lived to be. Then we propose that after imbibing the lessons of the seerah in that respect, that we move to the Qur’an and develop our understanding of leadership further through its study mapping how leadership practices are characterized.

A shift in our organizational thinking, values and practices demands perusing the life of the Prophet Muhammad ﷺ, living with it, studying it, reflecting upon it to the point of mastery so that we are in a position to derive and transfer its lessons into structured organizational practices that are institutionalized. The synergy between perusal and transference demands that we come to an insight of what it means to model ourselves after the Prophet Muhammad ﷺ and this insight be incarnated in the manner we comport ourselves in. Through this shift perhaps we can achieve a sense of organizational justice rooted in the very teachings of the exemplar of Islam–the Prophet Muhammad ﷺ.

How the Prophet is a Paragon of Leadership

Outlining and mapping what leadership means Islamically obligates us to develop a keen sense of awareness of and commitment to study the life of the Prophet  ﷺ.

Allah, subhanahu wa ta`ala (exalted is He), says:

“O you who believe! Obey Allah and obey the Messenger.”

Reframing leadership thought and practice is an initial stage for reforming our practice of leadership so that its central inspiration is Prophetic teaching. This process is a necessary requisite of Islamic revival and civilization building.

Without clarity of vision, and understanding of principled leadership, we have no means or tools to grow as a community. For this reason we argue that we are in need to imbibe the notion that the Prophet Muhammad ﷺ is by virtue of his person and status a paragon of leadership. With this realization of our faith commitment, we break the cycle of confusion that clouds what sound leadership principles are and what leadership practice ought to look like. Then we can finally move toward the construction of a clear vision of leadership practice that is applicable to all spheres of life and imbued with Prophetic values exemplifying compassion. We must recall here the Qur’anic teaching that the Prophet ﷺ was sent as a manifestation of compassion to all of creation excluding none.

By definition, a paragon is a person or thing that is perfect or excellent in some way and should be considered a model or example to be copied. Our creedal commitment as Muslims adds another layer to the sense embodied in this term paragon so that it dictates that in the case of the Prophet ﷺ; we are obligated to imitate and model our lives after his example. We give him the priority of following and discipleship.

Islam does not obligate us to follow any person to this extent with the exception of the Prophet Muhammad ﷺ.  By understanding and practicing the Qur’anic injunction, which enjoins that we obey the Prophet ﷺ, we will be obliged to understand and practice his teachings. For obedience to the Prophet ﷺ demands that we follow his teachings, and we cannot follow his teachings except by studying them. So study of the teachings of the Prophet Muhammad ﷺ is an obligation by virtue of the fact that their practice cannot be realized except through study. And now where do we have an evidence to indicate that we have no guidance in the Prophetic teachings in the area of leadership. In fact the whole of the Prophetic example is a model of sound leadership.

Allah (swt) says:

“Assuredly you have in God’s Messenger an excellent model to follow for whoever looks forward to God and the Last Day, and remembers and mentions God much.”

The Prophet ﷺ left us an example of leadership that invests in the growth of others and of which realizes the good and talents possessed by people and in turn capitalizes on their strengths for the realization of growth and benefit–spiritual and material.

“The Prophetic method of teaching, according to Shah Waliullah: …is to train one particular people and to employ it as a nucleus for the build up of universal principles. In doing so, he accentuates the principles underlying the social life of all mankind and applies them to concrete cases in the light of the specific habits of the people immediately before him.”(Reconstruction of Religious Thought in Islam) 

1. The formation of the individual has priority over the reformation of the community as a whole and its institutions (derived from the seerah of the Prophet Muhammad ﷺ, peace be upon him).
2. Knowledge precedes action (derived from Sahih Bukhari’s chapter heading).
3. Judgment regarding a matter is a result of conceptualizing what is the case (derived from the fiqh (legal) maxims).

Introduction: 

Da`wah has a number of meanings and connotations that have developed with time. We can understand da`wah as an outreach effort focused on education and spiritual upliftment and refinement. The necessity of comprehending how da`wah was understood and carried out in the early model Muslim community is key to understanding the goals and aims of da`wah. The biography of the Prophet Muhammad ﷺ and the Rightly-Guided Khalifs (Caliphs) serves as essential material for framing the tone of da`wah overall. In the American context, the Muslim community is in need of properly comprehending how to formulate an authentic da`wah that serves the unique needs of the context which is occupied by both Muslims and non-Muslims.

In this reflection we put forward a number of sound principles that can inform a da`wah effort which seeks to engage the American context. To begin with we are not only in need of understanding Islam but also of understanding ourselves, others and American society. To consider this task seriously we need to re-examine our discourse on Islam and living in American society. American life is experiencing profound changes that affect the way the individual relates to others, whether economic or social; the individual is taking the brunt of social change. Many feel disconnected, and many more experience a sense of loss, while others suffer from mental health issues. The person engaged in da`wah is in need of understanding what is affecting the individuals of our society and gauging the mental, spiritual and social health of the individual and community. This understanding will support the person engaging in da`wah in such a manner that he or she can connect to people intimately and effectively. To this end (being effective in da’wah), the role of the individual needs to be reconsidered in Islamic American discourse so that our discourse is authentically addressing the needs of the members of the society we live in whether they are Muslim or not.

Reflection Outline:

This reflection will focus on three principles for guiding da`wah in the American context, principles which will support the da’i (person engaging da’wah) in personal development as well as in his or her outreach effort. A principle for reorienting our understanding of the role of the individual in relation to our institutions and the community itself is the focus of Part 1 of this reflection. Part 2 will proceed to highlight the role of knowledge in da`wah and how knowledge was understood in the early generations of the Muslim community, and the necessity of knowledge for individual and communal revival. Part 3 will highlight the need for understanding the role of comprehension in relation to judgment, and how “judgment” has a significant role that affects the quality and pulse of an outreach effort.

Part I

Principle #1: “The formation of the individual has priority over the reformation of the community as a whole and its institutions in specific.”

Source of this Principle:

This principle is extracted from a close reading of the life of the Prophet Muhammad ﷺ and the practice of the early Muslims during their Meccan experience.

Key Daw`ah Concepts: 

• Tawhid (the belief in the Oneness of God) is the key for personal development, which is essential for empowerment.
• Empowerment of the individual is key for living life.
• Living life means generating good deeds that cultivate a high quality of life that affects this world but extends beyond death.

Desired Da`wah Outcomes based on these concepts:   

• Having and building a culture of individual empowerment in our institutions.
• Recognizing, acknowledging and welcoming the participation of individuals in our institutions so that individuals are connected and properly integrated and learn to excel and transcend their potential through our institutions
• Engaging in constant well-being and performance assessments of individual members of our institutions and community so that our da`wah addresses and is informed by the real life needs of individual at all levels – emotionally, intellectually, spiritually, socially and economically. In turn, individuals benefit from our institutions.

Explanation of Principle 1:

What we learn from this principle is that the educational model that formed the early Muslim community focused its energy and attention upon cultivating a relationship between individuals and the Qur’an. Dar al-Arqam served as an institutional vehicle that supported the educational model of the early community. It was there that a qualitative change in individuals was instigated and achieved. This qualitative change was instigated and achieved by way of cultivating a profound, intimate and dynamic relationship with the Qur’an.

Dar al-Arqam was not institutionally complex, and was devoid of stifling politics; a small number of clear, consistent practices gave it an identity. This made it an institution devoted to personal change and empowerment. Individuals found refuge and orientation there. Mecca was a hostile, confusing and lawless world, but the simple practice of congregating with others for study and worship to imbibe  Qur’anic principles gradually transformed and empowered individuals for a humane life wherein the human being was valued and honored. The uniqueness of Dar al-Arqam as an institution was its lack of internal complexity and simple specialized mission: “Instigate deep, personal, multilayered change through Qur’anic study.”

Qur’anic study, properly undertaken and digested, brought change to the thought, emotions, instincts and character of the early convert. Real conversion took place within the individual Muslim so that there was a metamorphosis of the person similar to that of the butterfly. The Qur’an in Mecca reoriented the individual toward the spiritual and permanent without negating the reality of the material world, teaching that the world is a time-limited arena meant for acting for good. Reorientation of the individual in the manner described shifted relationships, setting a new tone for understanding the self, the community, the Universe, and individual responsibility.

A new way of seeing, thinking and feeling was learned by way of Qur’anic recitation and study. The study of the Qur’an as truth and a disclosure of the reality of the world, history, life and Allah (swt) reordered the Muslim’s understanding of relationships, ordering them in such a manner that everything relates to the key teaching of the Qur’an regarding the Unique Oneness of Allah (swt).

In effect, Dar al-Arqam as a learning institution was a sacred safe space in which individuals gravitated toward each other based on their movement toward Allah (swt). The simplicity of internal structure of the institution and the clarity of its aim allowed for the spirit of brotherhood to be dominant but its aim was to nurture individuals. Because individuals were nurtured it was natural that they would learn to relate to each other in profoundly humane ways. Personal relationships evolved into more complex commitments with time and learning so that eventually a community of conscious, spiritually mature individuals was formed; these individuals later served as the foundation for the construction of the Prophetic city of Medina.

The individual was focused on nothing other than the Qur’anic teaching, and the understanding and practice of this teaching under the direct tutelage of the Prophet Muhammad ﷺ. What resulted from this education was real personal growth. The strength of this period was the clarity of the purpose, which guided the community, and the simplicity of task: “Study the Qur’an, understand it and learn to practice it.” The test of whether the lesson was imbibed and committed to heart, meaning internalized with understanding and devotion, was perseverance in commitment and practice while under the socio-psychological pressure that plagued the Muslims in Meccan society. The convert under pressure did not collapse; rather, they grew in devotion to Islam. Without focusing on grooming and guiding individuals in the community and in their relationship to the Qur’an, we do a great disservice to the principle of da`wah guiding this reflection and that is, “The formation of the individual has priority over the reformation of the community as a whole and its institutions in specific.”

Neglect of the individual is a fallacy in da`wah and the key problem of why communities are failing to actualize greatness. Institutions are the sum of their parts, and the parts referred to here are individuals. Without direct attention to the development of individuals, as was the case in the early phase of the Meccan da’wah, we run the risk of maintaining communities and institutions wherein the value of the individual is negotiable if not zilch. Consequently we see a great disconnect between individuals and institutions because institutions have failed to see that true collective growth takes place when individuals are growing. The early community balanced its relationship to the individual by focusing on his or her growth. In turn the individual, upon reaching a stage of growth, became a key asset to the community and its growth.

Upshot: 

Individual development and care is key in developing and caring for the community and paving a path for its maturation and growth. Neglect of the individual has a stifling impact on the community and contradicts the spirit and practical value of the Sunnah of the Prophet Muhammad ﷺ. The task before us is to care for individuals and their growth as this was the way of the Prophet Muhammad ﷺ . Because American society is a society marked for its individualism, we find that the individual is in need of learning how to relate to the world, to community. We cannot assume that people understand what community is and what living communally demands. In fact, we find that the individual is in need of not only learning community life, but how to come to terms with the self. For these reasons (and others), in reflecting upon society and its needs from the vantage of the life of the Prophet Muhammad ﷺ, we determine that as a community we are in need of building individuals: spiritually, intellectually, emotionally, and in a socio-economic capacity. Individuals must learn to participate in community life and enrich themselves by cultivating a connectedness to others based on a deep understanding and commitment to the Qur’an and society.

Usul al-Fiqh Series: Part I

Primer in Conceptualizing Usul al-Fiqh

The following series is intended to introduce usul al-fiqh in a systematic manner. In this section, we will introduce some key concepts that outline briefly what usul al-fiqh is about, what is beneficial about this science, and why it is important.

Defining and Describing Usul al-Fiqh

Usul al-fiqh is the body of knowledge which clarifies the various research methods and principles that aid us in understanding the Qur’an and Sunnah and it shows us how to derive benefit from them.

Secondly, usul al-fiqh outlines for us what is a proof in the Shar’iah, why it is considered a proof and how to understand how to properly work with proofs especially when they are unclear in meaning and or when they appear to contradict each other.

Thirdly, it teaches us the appropriate means by which we can derive rulings from the Qur’an and Sunnah – rulings that guide human action by determining if an act is:

1. Prohibited            (haram)
2. Disliked               (makruh)
3. Obligatory            (wajib)
4. Recommended     (mandub, mustahab)
5. Permissable         (mubah)

Fourthly, usul al-fiqh outlines for us the rules that govern the patterned way the Arabic language works in the Qur’an and the Sunnah so that we know what is being communicated to us and we understand how to properly interpret them based on linguistic or textual evidence.

The process of understanding the primary sources and extracting from them guidance and ruling in a systematic manner is called ijtihad (independent research).

Benefits of Usul al-Fiqh

Usul al-fiqh gives us a research framework for understanding the language of the Qur’an and Sunnah and how to use the various types of evidences in a manner in which they serve as a guide to our Islamic practices and belief. By understanding usul al-fiqh as a research methodology, we also come to understand how scholars construct their positions through the use of evidences found in the Arabic language or in the Qur’an and Sunnah.

Through usul al-fiqh, we also learn that positions that are not constructed by referring to the principles and means found in the sciences are positions which are not considered acceptable to follow, because they are constructed and concluded without properly attending to acceptable research methodology and therefore have no binding authority. Authoritative positions in Islam are only concluded and constructed by way of proper research techniques. These techniques guide research by outlining what constitutes a source for research and what principles are to be used to understand that source. Furthermore, the techniques emphasize how, when, and why a rule is derived from that source under research and what qualifications must he or she possess as a researcher in order to qualify for such an undertaking.

Goal of Usul al-Fiqh

Usul al-fiqh helps us to develop the proper research skills and mental frame that allow us to have a systematic understanding (research method) necessary to properly comprehend the Qur’an and Sunnah. It supplies us with the necessary tools for engaging in ijtihad and developing not only legal minds and juristic capacity, but the mind capable of properly interpreting the source texts of Islam and applying them to life. In short, the goal of usul al-fiqh is ijtihad (independent reasoning, research).

Framing Usul al-Fiqh: Three Primary Concerns of the Science

There are 3 key areas of study in the science of usul al-fiqh:

These key areas of study are focused studies, which clarify the following themes.

Qualities of the Mujtahid:

By understanding these criteria we understand who is skilled and qualified in matters of scholarship versus who is not. The person not skilled in and qualified to practice ijtihad is known in usul al-fiqh literature as a muqalid.  The muqalid is a person not qualified to engage in independent investigation because he lacks the qualifications, meaning that he has not mastered the principles of research methodology. Consequently, this category of persons is obligated to follow the research of those who are qualified to research, but he is encouraged to make an effort to learn and understand with time and gradually how scholars come to conclusions and the reasoning governing their positions.

Linguistic Indications:

The Arabic language is governed by usages and patterns. Upon understanding these, it is possible to conclude what is being indicated by a particular pattern. For simplicity’s sake, we only refer to those indications which tell us if a ruling is a command to do something or not do something, or if the pattern only recommends to do or not to do an action, or just leaves the matter up to decision. There are other patterns found in the Arabic language that refer to understanding if a matter is general or specific, but we will suffice with mentioning that the language is governed by patterns which must be understood in order to conclude their meaning.

Rules for Dealing with Proofs:

In usul al-fiqh we also learn how to weigh, rank and distinguish between proofs by determining their strength and relationship to other proofs and principles. When an apparent conflict arises among these proofs, the scholar must understand how to reconcile these proofs. Upon determining that the proofs cannot be reconciled after thorough and long investigation, it may be determined that one of the two proofs is to be abrogated. The rules governing the process of ranking, reconciliation, and abrogation when working with evidences are a major concern of usul al-fiqh and this is an area wherein only the most skilled of scholarship can maneuver and show itself.

Key Questions:

1. What is the goal of usul al-fiqh?
2. Why is usul al-fiqh important?
3. What are the 3 main areas of study in usul al-fiqh?
4. Why is it proper to have methodology in understanding the Qur’an and Sunnah?
5. Who is the person that can independently research the Qur’an and Sunnah?
6. Can a person research the Qur’an and Sunnah without understanding the criteria that determines research and the researcher?

Qur’anic Reflection Series: Part I | Part II | Part III

We have been looking at the way the reasons of revelation can aid us in developing a sound understanding of the Qur’an. Here we look at this issue with much more depth.

Imam ash-Shatibi radi allahu `anhu (may God be pleased with him) states in al-Muwafaqat:

“Knowledge of the reasons of revelation as it descended is a must for the person desiring knowledge of the Qur’an. The evidences for this position are:

1. The sciences: semantics and rhetoric by which we come to know of the miraculous nature of the structure of Qur’an, aside from knowledge of the aims of the language of the Arabs, revolves around the implications of context.
2. Knowledge of the reasons of revelation as it descended is an understanding of the meaningful indications derived from context.
3. Language carries subtle meaning embedded in the way it is used that cannot be understood except through understanding context.

Neglect in understanding the reasons of revelation as it descended lleads [the reader] to misread the intent of the verses of the Qur’an.”

Imam ar-Razi (ra) said: “If we know the reasons of revelation, it becomes clear to us what was intended,” (Usul at-Tafsir wa Qawaidihi).

Imam Ibn Taymiyah (ra) said: “Familiarity with the reasons of revelation supports understanding of a verse. For indeed knowledge of a reason leads us to what generated it.”

Shaikh Ahmad Sa’ad Ibrahim Abdur Rahman al-Azhari (h) commenting on the statement of Imam Ibn Taymiyah (ra) saying, “Indeed familiarity and knowledge of the reasons of revelation supports a sound understanding of a verse.”

Imam Ibn Daqiq al-Eid (ra) said: “By cultivating familiarity and knowledge of the reasons for revelation one firmly trots a strong path to understanding the meaning of the Qur’an,” (Muqaddima Usul at Tafsir).

Imam Shah Wali Ullah (ra) argued in Fauz al-Kabir Fi Usul at-Tafsir:

“There are stories and narrations related by the scholars of hadith [narration] that are found in the books of Qur’anic commentary that communicate the various occasions and reasons for which verses of the Qur’an were revealed. These occasions and reasons for revelation can be classed into two types:

1. An event that occurred that serves the function of encouraging growth in the belief of Muslims and in their commitment to Allah. This is the case on the occasion of the battles of Uhud and the Confederates. During these events Allah praises the people of belief and casts blame upon the people of hypocrisy. These occasions are a declaration of difference between the two groups is blatantly made clear and a line of division is drawn between them. Because these events and the descriptive characteristics of the two groups are mentioned with frequency in the Qur’an, but in a brief and summarized form it is imperative to explain these two occasions with the purpose of enlightening the reader of the Qur’an about the incidents and background that are referred to in brief.
2. A story of which the meaning of the verse stands independent of it and consequently the verse’s content is understood without needing to refer to the story referenced. The exegetical maxim that governs this type of situation is that “meaning is predicated upon the general intent of the language and not upon a particular contextual event or specific reason. The scholars of Qur’anic exegesis (tafsir) relate various stories and events with the aim of relating them to accompany specific verses so that they support and aid us to understand their import but in this later case the verse stands on its own independent and in no need of these stories and events.”

The position of Imam Shah Wali Ullah (ra) is reaffirmed by Shaikh Muhammad Abdul Adheem az-Zarqani al-Azhari (ra) (Minahal al Irfan, v.1). Shaikh Khalid as-Sabt (h) says: “the major portion of the Qur’an was revealed with no mention of there being a specific reason for its descent. On the other hand, there are portions of the Qur’an that descended in response to a particular occasion or to a question posed. Possessing this type of knowledge is a condition for interpreting the Qur’an. The reasons and occasions of revelation clarify a ruling or speak to a particular situation during the time of revelation,” (Qawaid at Tafsir, v. 1).

There is no difference among the scholars regarding the function of the reasons of revelation in determining the meaning of a verse.  Some scholars have mentioned that this type of knowledge clarifies matters that can be misunderstood as well as prevents misunderstanding. Shaikh Muhammad Abdul Adheem az-Zarqani al-Azhari (ra) adds that this knowledge facilitates understanding and memorization of the Qur’an.  He also relates the position that the knowledge of the reasons of the occasions of revelation is only to be based upon sound narrations. We only arrive at this knowledge by means of reliable transmission. Consequently, ijtihad is not a source of reference for this knowledge (Minahal al Irfan, v.1).

In reading Imam Shah Wali Ullah (ra) in light of the position of Shaikh az- Zarqani al-Azhari (ra), one is left with a question: “If the only means to understanding the reasons and occasions of revelation is a sound narration then what of the stories of the people of the Book?” Imam Ibn Taymiyah (ra) says: these stories are of three categories:

1. Those which are in our possession and we know their authenticity and are verified by the Qur’an.
2. Stories that we are aware of their falsity by way of their contradiction to what was revealed to us.
3. Those stories that we are silent on, we neither reject nor accept them.

Shaikh Ahmad Sa’ad Ibrahim Abdur Rahman al-Azhari (h) commenting on Imam Ibn Taymiyah’s Muqaddima says: “The introduction of the stories of the people of the Book into Qur’anic exegesis has been the cause of differences of opinion among the scholars of Qur’anic commentary due to the fact that we find contradictory narrations used to understand the Qur’an that can not be verified nor are they related from an infallible source. Here the sound position is as Shaikh az- Zarqani al-Azhari (ra) related: ‘We only arrive at this knowledge by means of reliable transmission consequently ijtihad is not a source of reference for this knowledge (Minahal al Irfan, v.1).’”

For this reason we find many contemporary scholars ensure that their work on Qur’anic commentary is divest of stories that are nor verifiable nor sound. The problem we face is that many people have predicated an understanding about Prophets or stories related in the Qur’an upon narrations which are not verifiable and by doing so, they violate a fundamental principle of Qur’anic commentary and that is that we must possess a sound knowledge of the occasions and reasons of revelation. Even if the stories are narrated not as a means to understand the Qur’an but instead are used to encourage faith, they cloud the reality of the Qur’an and Prophet-hood because the basis of the knowledge is unfounded.

Practical Application:

Imam Suyuti (ra) narrates:

The Chapter of the Qur’an entitled “Sincerity” was revealed in Mecca and contains four verses. The first verse of the chapter (Say: He, Allah, is One) according to Imam at-Tirmidhi (ra) who narrated from al-Hakum and Ibn Khuzaimah by way of Abi Aliyah from Ubayy Bin Ka’ab that: “The polytheists said to the Prophet Muhammad ﷺ relate to us the lineage of your Rabb [Lord]. So Allah revealed this verse: (Say: He, Allah, is One).”

Qur’anic Reflection Series:

Reflection Upon The Power and Change Effected by Qur’anic Recital: Readings in the Muhammadan Revelation by Imam Muhammad Rashid Rida (r) (d. 1935) & Authority of the Qur’an by Dr. Taha Jabir al-Alwani (h)

In Muhammadan Revelation, Shaikh Muhammad Rashid Rida speaks of the power of Qur’anic recitation as a means of deep transformation, self-transformation and rebirth. The transformation that takes place when the Qur’an is properly recited and studied is a transformation of attitude and character. Shaikh Rida mentions Qur’anic recitation with Qur’anic study, indicating that recitation is an oration during which the themes of the Qur’an become a point of reflection and source of transformation.

Recitation alone will not suffice to bring about the type of qualitative change that we witnessed in the generation during which the Qur’an was revealed. “The spiritual and social upheaval brought about by the Qur’an was the result of the believers’ continued recitation of the Qur’an, and their exposure to its teachings,” (p. 77). Shaikh Rida indicates that the wisdom in consistent, continual Qur’anic recitation rests in the principle that “some [Qur’anic] points require very little repeating in the Qur’an, while others require a great deal of repetition in order to be understood, and in order to sink in and replace the accumulated and negative effects of traditional and inherited attitudes,” (p. 79).

It’s important to note that the universality of Islam is rooted in the universality of the Qur’anic address that characterizes the Qur’anic revelation. According to Dr. Taha Jabir al-Alwani, in Hakimiyyatul Qur’an, the universality of the Qur’anic address is established in the current internal order of the Qur’an. The present order of the Qur’an is not the order in which it was revealed. Rather, the current order came to be as a result of the guidance of the Prophet Muhammad ﷺ (peace be upon him) by Jibril (`alayhi as-salaam, peace be upon him) (p. 36).

The current order of the Qur’an removes revelation from the constraints of context and illustrates the power of the Qur’an to transcend context. In this sense, the Qur’an is relevant to all occasions, localities, and people because it supersedes the context of its revelation. It is through dedicated recitation that we come to encounter its depths and meaning, and through these gain an insight into its relevance to our lives and situations. It is through its recital that its transformative power reaches our depths, demanding a change in character, customs, and outlook.

Shaikh Rida holds that part of the miraculous nature of the Qur’an is in its ability to affect social transformation, “in its agency in changing human society,” (p. 72). He further writes, “if good and truth are to take effect on people, so that their influence begins to show in what people do and the way that they live, is that their faith must become strong enough to rule their hearts, and overrule their desires and their fears, and their hopes and expectations,” (p.71). Shaikh Rida speaks about a transformation of the self here, a radical transformation, which is best summed in the term “empowerment.” With this meaning in mind, we understand the Qur’anic revelation to be transformative, empowering, and redirecting, reorienting—a guide to an “excellent life” that begins with and ends in the declaration: “There is none worthy of worship nor is their any god except Allah.” To understand the depths of this declaration and to experience its transformative nature and power requires exposure to how it is declared in the Qur’an and how the Qur’an expounds upon it.

“The spiritual and social upheaval brought about by the Qur’an was the result of the believers’ continued recitation of the Qur’an, and their exposure to its teachings. Indeed, they spent most of their waking hours, regardless of where they were or what they were doing, reciting the Qur’an,“ (p. 77). This was the manner in which the Qur’an was recited, with constancy and refection and action so that it came to be understood as a reading of empowerment and change—a revolution of the most refined nature because it transformed the worst in human beings to bring about the best in their humanity and restore to society a sense of unified community.

Shaikh Rida (radi allahu `anhu, may God be pleased with him) teaches us the wisdom rooted in Qur’anic recital while Dr. Taha Jabir, an inheritor of the school of Shaikh Muhammad Rashid Rida (ra), aids us in understanding the power of the Qur’anic revelation.

We gain two insights here and they are firstly that the Qur’an when it addressed the companions of the Prophet Muhammad ﷺ did so in a manner that was relevant and gradual so that with its revelation and study transformation took place. The second insight we gain is that transformation is possible by the very means that the first generation availed itself of, and that is through recitation, study and practice of the Qur’an.  We must recall that because the Prophet ﷺ, before his demise, ordered the Qur’an in the present form that it is in and did not hand us the Qur’an in the order that it was revealed we come to under that the Qur’an transcends the context in which it was revealed. In this manner the Qur’an speaks to people other than the Arabs of the Arabian Peninsula and to people that live in a time other than its time of revelation. Its message is not imprisoned and limited by the time and place of its revelation nor outdated by time and place. This being the case the Qur’an is relevant to us, to our time and place, but in order for it to be effective we must allow its transformative power to influence us.

Shaikh Rida writes, “If good and truth are to take effect on people, so that their influence begins to show in what people do and the way that they live, is that their faith must become strong enough to rule their hearts, and overrule their desires and their fears, and their hopes and expectations,” (p. 71). Lastly he states, “Some [Qur’anic] points require very little repeating in the Qur’an, while others require a great deal of repetition in order to be understood, and in order to sink in and replace the accumulated and negative effects of traditional and inherited attitudes (p.79)”

“The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith.” (Qur’an 8:2)

Allah subhanahu wa ta`ala (exalted is He) tells us in the Qur’an:

“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, ‘When is the help of Allah?’ Unquestionably, the help of Allah is near.” (Qur’an 2:214)

Circumstances During Which The Verse Was Revealed

The first approach to be taken in the study of this verse is to investigate if there is an occasion or reason for its revelation (asbab an-nuzul). The occasion or reason for the revelation can provide us with a valuable insight into the meaning of the verse and will guide our understanding. With some light reading we find that scholars of tafsir (exegesis) do say that there is an occasion for this verse. In fact, it is said that there are two occasions. Imam al-Baghawi narrates in Mualim at Tanzil that Qatada and Saddi narrate that this verse was revealed during the battle of Khandaq. He also narrates that Ata narrates that it was revealed during Uhud.

Discussion On Scholarly Principles Related to Understanding the Qur’an

Given that Khandaq and Uhud are two well-documented battles in the seerah (biography of the Prophet Mohammad ﷺ, peace be upon him), to approach a clearer understanding we should have knowledge of these battles which serve as a context for the verse under study. It is important for us to know how the seerah and Sunnah (tradition of the Prophet ﷺ) are interrelated and how they can aid us in understanding the Qur’an and in specific this verse. So let us look briefly into what the Sunnah is and how it is related to the seerah and the Qur’an.

What is Sunnah?

To begin with, we can refer to Imam Shatibi who teaches us that the meaning and intents of the Qur’an are understood and clarified by the Sunnah. Imam Shafi also teaches us that the Sunnah clarifies the Qur’an, but there is a nuanced difference in understanding between Imam Shatibi and Imam Shafi in regards to the Sunnah. Imam Shafi, in his treatise on the Principles of Islamic Jurisprudence (Ar-Risala), focused on establishing the principle that the Sunnah is a source of Islamic Legislation in and of itself. Imam Shatibi, on the other hand, extended that position, while keeping alive the understanding of Imam Abu Hanifa and Imam Malik that the Sunnah aids us in discovering the objectives of the Shar`iah (law) contained in the Qur’an. There is an obvious but subtle difference in focus when we look at the manner in which these sages understood the Sunnah. Imam Shafi tended to look at the Qur’an and Sunnah much more literally than did Imam Abu Hanifa and Imam Malik. In any event, the two approaches are complimentary. Both approaches illustrate that the Sunnah clarifies the Qur’an; additionally, Imam Shatibi holds the Sunnah to function as a source that also uncovers for us the aims and purposes of the Qur’an (maqasid al-Qur’an).

Understanding Sunnah in Usul al-Fiqh

The Sunnah, in the understanding of the scholar of usul al-fiqh (principles of jurisprudence), is defined as that which the Prophet ﷺ did, said, and consented to. The concern of the scholar of usul al-fiqh is to make clear how and why the Sunnah is a source of Islamic legislation. The scholars of hadith (narration) go further than the scholars of usul al-fiqh in defining the Sunnah and add that the description of  the Prophet’s physical features as well as his biography (seerah) are part of the Sunnah. It is these later meaningful additions that distinguish the way the scholars of usul al-fiqh define Sunnah from that of the scholars of hadith. We could also add to the definition of the scholars of hadith the sayings and actions of the Companions. In this sense, the term Sunnah is expanded to carry a number of different types of knowledge that transmit the knowledge of the first few generations of Muslims.

In the schools of Imam Abu Hanifa and Imam Malik the term Sunnah is not restricted to hadith, rather it transcends Prophetic hadith to include the sayings and practices of the Companions, and the practice of those who accompanied the Companions. This is most evidenced in their acceptance of a category of narration termed mursal hadith.

The Sunnah and Understanding the Qur’an

For the sake of brevity, we want to understand how the Sunnah aids us in understanding the subtle meaning of the Qur’an as embodied in the verse above. For that, we need to understand how the Sunnah conveys to us the knowledge of the Qur’an as transmitted to us by the early generations. What we learn from the transmissions of Qatada, Saddi, and Ata is that this verse was revealed in a context of battle that took place during the lifetime of the Prophet Muhammad ﷺ. To unlock the subtle meanings of the verse, it is important to take the lead of the Qatada, Saddai and Ata. Therefore, we must come to understand during which battle was the verse revealed and then conduct a detailed study of the battle.

The Historical Events Surrounding the Verse

We know from Imam Baghawi that Qatada, Saddi, and Ata understood this verse to have been revealed during a battle—this much is clear and agreed upon when we look at their narrations. Then, if we are to follow the lead of Imam al Qurtubi, he adds a significant piece of information by telling us that the majority of the scholars of tafsir are of the position of Qatada and Saddi, which is that the verse was revealed during the battle of Khandaq. Interestingly enough, both Imam Qurtubi and Imam al-Baghawi relate the opinion of Ata in a passive voice, a possible indication that they believe the position is not strong.

Imam Shaukani narrates in his tafsir that Abdur-Razzaq, Ibn Jarir and Ibn Mundhir narrate from Qatada that it was revealed on the day of the confederates (during Khandaq). Imam Shaukani also relates that Ibn Jarir and Abi Hatim narrate from Saddi that this verse was revealed on the day of the confederates. Imam Shaukani does not even mention the position of Ata, indicating to us that he may have considered the narration from Ata to be weak. Imam Tahir Ibn Ashur narrates that the majority of the early scholars of tafsir held the opinion that this verse was revealed during the battle of Khandaq. So, from Imam Tahir Ibn Ashur we learn whom it is that constitutes the majority that Imam Qurtubi referred to: the early scholars of tafsir.

One of the miracles of the Qur’an is that the context of its revelation does not restrict its meaning so that it is has no relevance for other contexts outside of its original point of revelation. So we cannot restrict the meaning and relevance of the Qur’an to one period or people to the exclusion of others. There is a well-known scholarly maxim which is utilized in fiqh (jurisprudence) and tafsir worthy of mention here: al ibra bi ummum al lafdh wa la bi khusus as sabab—a text is not restricted in meaning to a particular occasion but rather the point of meaning and reference is the general linguistic import of the text; and it is the general linguistic indications of the text that establish a normative understanding, not its context. On the other hand, without understanding the contextual occasions during which the Qur’an was revealed, we run the risk of misunderstanding the aims and objectives of the Qur’an.

The seerah is a tool for understanding not only the Qur’an, but also how to implement the Sunnah as a whole, given the life of Prophet Muhammad is a lesson in living the Qur’an.

Qur’anic Reflection:

The Qur’an indicates to us that poverty, adversity, hardship and sickness are states that can radically impact our existence inciting anxiety, disorientation and despair. Shaykh Sha’rawi explains the initial part of this verse by asking a question to clarify the verse. He says: “Were you of the opinion that you would enter paradise without trial? Allah negates this opinion and makes clear that the state of affairs in this world are such that the person who confesses the Oneness of Allah will have to suffer and be tested in this realm of existence if they are aiming at entering paradise. The Arabs understood the way of iman [faith] because they understood the meaning of the shahada (la ilaha illa Allah [there is no deity worthy of worship except God]). It was understood by them that there would be a radical change in their lives if they were to accept Islam and submit to Allah. The verse before this tells of the life and journey of Bani Israel, how they were tested and underwent hardship.” The core import is that the believers should not despair.

“In the Arabic dictionary, the root  (ج ح د: j-h-d ) is defined as “the exertion of effort on a matter that requires it.” In all of its different applications, the term denotes the expenditure of mental and intellectual effort. A mujtahid, therefore, is a scholar who researches and studies all of the sources, information, statistics, and available material about a subject until he/she is satisfied that he/she has done everything to learn about the subject in question. After expending all of that effort, it may reasonably be assumed that his/her opinion is reliable (Issues in Contemporary Islamic Thought, 2005). “…the Mujtahid is he who derives rulings from the detailed evidences [the Qur’an and Sunnah] (The Relation of Philosophy to Usul al-Fiqh, 1996).

A muqallid by definition is the entire opposite of a mujtahid. By definition, the muqallid is that person who instead of treading the scholarly path of exhaustive research in search of evidence and truth entrusts another with the responsibility of research and understanding. Therefore, he follows the research of others, trusting the judgment of the researcher without knowing the evidence, the basis for the conclusion reached by the scholar. Imam Shaukani (radi Allahu ‘anhu – may Allah be pleased with him) is of the position that the muqallid is he who places a neck brace on the neck of the mujtahid, holding him responsible for the outcome of his research (Taqleed wa Ahkamuhu, 1996). Imam Shaukani (ra) wrote vehemently against taqleed as did his protégé, Allamah Sadiq Hasan al-Khan (ra). What some fail to mention, however, is that Imam Shaukani (ra) in his work Adab al-Arab Muntaha laid down a multistage curriculum that outlined various levels of knowledge and nowhere does he advocate intellectual anarchy or tolerant ignorance. Ijtihad demands learning, and further, a certain rank of learning.

Because in the case of the muqallid there is an absence of knowledge and understanding, the term carries a negative connotation to the degree that taqleed has come to mean one who slavishly follows another, and as some would add, follows blindly. Shaikh al-Albani (ra) was of the opinion that taqleed is prohibited because the essence of taqleed is ignorance. On the other hand, he held that ijtihad was not for an individual but itiba. Itiba is following someone while knowing the basis for the position one is following; this can be termed enlightened following (Ijtihad wa’l Ifta, N.D). A point to be made here is that itiba does not entail understanding the scholarly logic and process employed in reaching a conclusion. Rather, itiba usually entails knowing what ayat of the Qur’an and or hadith is the basis for the ruling that one is following. What is absent, generally speaking, in the case of itiba is that he who follows this principle does not necessarily understand the justification and scholarly process that are invested in coming to a conclusion.

Many have subscribed to the position of Shaikh Nasr ad-Deen al-Albani (ra) on taqleed. The position is widespread in popular understanding, but what is lacking is the understanding that Shaikh al-Albani (ra) did not promote the idea that ijtihad is an individual obligation–rather, itiba is an individual obligation in his school of thought. Consequently, education is obligatory on every Muslim; every Muslim is obligated to come to a mature understanding of Islam. The fundamental crisis that we suffer in the discourse on ijtihad and taqleed is that little mention is made of the need for educational and scholarly rigor. These terms are employed without understanding how they fit into scholarly discourse.

Al-Ghazzali (ra) defined ijtihad as “the expending, on the part of a mujtahid, of all what he is capable of in order to seek knowledge of the Shariah’s injunctions.” In a further clarification of this definition, he then wrote: “Complete ijtihad happens when the mujtahid expends all of his energies in seeking, to a point where he/she is satisfied that no more can be done.”  This definition refers to ijtihad in the field of law, and indicates that the effort expended must be exhaustive and emanate from those who are qualified. If an unqualified person undertakes these same efforts, one cannot say that ijtihad has been performed (Issues in Contemporary Islamic Thought, 2005).” Ijtihad here is restricted to derivation of legal norms from the sacred sources of Islam, so it meaning is fixed on the legal (fiqh). “Among the (difficult issues) is that the investigative study of the Qur’an and the Sunnah for the purpose of recognizing the Shar’iah rulings is at various degrees (Hujjat-Ullah al Baligha, 2003). Put differently, there are different levels of ijtihad, a matter to be discussed and treated in a separate section, insha’Allah.

There are two directions that definitions for “ijtihad” can take. The first of these directions is that the definition remains in the linguistic realm and the second direction is that the definition is terminological. In the first case, the definition is general. Consequently, the term ijtihad is not confined to producing fiqh in a legal sense, but rather, the linguistic definition is capable of carrying a sense which refers to a civilizational project that transcends the meanings confined to the term as understood in the literature of fiqh and its principles (Usul al-Fiqh). (More on this to come, inshAllah.) We should understand, however, that fiqh and its principles (Usul al-Fiqh) have maintained a tight hold on the term ijtihad, thereby restricting its senses. This distinction is relevant when attempting to understand what (احياء تجديد و) revival and resuscitation denote as categories of thought and concepts in Islamic scholarly inheritance and discourses.

Dr. Abdullah Bin Bayyah makes clear to us that ijtihad has customarily been given a restricted meaning confined to the specific effort put forth on the part of the Muslim jurisprudent.  He states, “[i]t is necessary that an exertion of one’s ability is exhausted in the case of the mujtahid, but in the case of the muqallid the exertion of his ability to the point of exhaustion is not deemed ijtihad in the specific meaning of the term (The Craft of Fatwa, 2007).” According to Dr. Taha Jabir, “Ijtihad meant that teachings, ideas and judgments should not be taken at face value, nor adhered to blindly, but ought to be scrutinized and understood within a proper perspective. Ijithad began to develop as a science in its own right, offering a new methodology based on the observation of the objective of the objective world (Jabir, 1993).”

“The Ulema are in agreement that ijtihad is permissible after the passing of the Prophet Muhammad ﷺ (peace be upon him)…(Ijtihad and the Consideration of Harm and Benefit, 1984).” “There is no doubt that the role of ijtihad is to regulate and guide man’s actions to accomplish his role as vicegerent of Allah on earth, as Allah intended (Fiqh of Minorities, 2003). “The pivotal issue here, then, is the nature, value, quality and purpose of man’s actions. This is the fundamental objective of legislation, now and in the past, divine or man-made. All divine doctrines were aimed at guiding man’s actions to fulfill the purpose of his being which is to serve Allah in the widest possible sense of the word. Islam made ijtihad an intellectual state of mind that inspires man to think systematically and according to specific rational methods, and not simply a dogmatic activity constrained within the mere formulations of rules and fatwas (Fiqh of Minorities, 2003).”

“One of the most important issues which has faced, and continues to face, Muslim minds today, and which will undoubtedly continue to pose a real challenge to the Ummah in the future, is that of ijtihad. Considering that the accepted juridical sources of Islam [Qur’an and Sunnah] are valid for all times and places, ijtihad may be described as a creative but disciplined intellectual effort to derive legal rulings from those sources while taking into consideration the variables imposed by the fluctuating circumstances of Muslim society.

Islam “…encouraged the use of the intellect in the study and application of these two sources [Qur’an and Sunnah] as human behavior was to be judged and regulated along the new Islamic legislation. As part of this process, and in order to achieve the required transformation in the human intellect and remove any impediment or restriction which would hamper its development, not only did the Prophet ﷺ encourage his Companions to exercise ijtihad, but would also tolerate from them naïve interpretations while wisely and patiently improving their ability in this regard (Ijtihad, 1993).”  “The ijtihad made by the Companions was always in response to situations which actually occurred to them. Later, when they met the Prophet ﷺ, they would explain what had happened and tell him what they had decided. Sometimes, he approved of their ijtihad, and such decisions of theirs (having the approval of the Prophet ﷺ) became part of the Sunnah. If he did not approve of their ijtihad, his explanation of the correct procedure would become Sunnah (Source Methodology, 2003). In this light, we see that ijtihad was practiced in the time of the Prophet ﷺ; in fact, he taught the Companions the proper methods and contours for ijtihad.