On Arrogance & the Student of Sacred Knowledge 

Purifying one’s heart is a critically important matter for all believers, as the Qur’an and teachings of our Prophet ﷺ (peace be upon him) emphasize, but for one traveling the path of sacred knowledge it is an even more crucial endeavor.  This is because the state of one’s heart has a very real effect on how one perceives knowledge and how it manifests in one’s deeds.  When one’s heart is sound, knowledge can be absorbed and understood properly and enlighten and illuminate one’s inner state.  It then has a positive and meaningful effect on one’s intellect and limbs, such that it can bring benefit to oneself and others.  This is perhaps one of the reasons why everything on earth—even the ants in their hills and the fish in the sea—prays for the religious scholar, as a prophetic tradition teaches ((Tirmidhi)) .  The benefit of their knowledge has far-reaching effects and touches them all.

On the other hand, when one’s heart is not sound and is plagued by spiritual ailments, the knowledge one attains can actually bring about serious harm.  It can become an obstacle that blocks and impedes one’s path to Allah subhanahu wa ta`ala (exalted is He) in various ways, and can hurt others if that knowledge is misinterpreted, misapplied or misused.  These abuses of knowledge are often done on an unconscious level, the spiritual causes of which—related to the heart—are often overlooked.

The spiritual heart has been likened to a mirror.  If a mirror has not been polished and contains certain blemishes and distortions, it will reflect objects in a faulty and distorted way.  The reflection will be in accordance to the state of the mirror, and not the reality of the object itself.  In the same way, spiritual ailments and contaminants that plague and darken the heart, disconnecting it from Allah (swt) and occupying it with negative characteristics, can mar and distort one’s perceptions of knowledge and one’s ability to distinguish between truth and falsehood, good and bad, and beauty and ugliness.

It is for this reason that one must couple one’s devotion to the Islamic sciences with a deep commitment to the spiritual purification and nourishment of one’s heart.  Imam Nawawi advised, “Purify your hearts (for knowledge) the way land is purified for cultivation.”  And the great scholar and tabi`i (follower) Uways al-Qarni said succinctly, “Keep watch over your heart.” (“Alayka bi qalbik.”)

On Arrogance & Pride

One of the most common spiritual ailments of the student of sacred knowledge is arrogance and blameworthy pride.  Such pride does not necessarily consist of dressing or acting in a dignified manner, but as a tradition of the Prophet ﷺ   teaches, it is “to reject the truth and to have contempt for people.” ((Sahih Muslim))

One may wonder how a student of sacred knowledge—who has dedicated him or herself to understanding and learning the truth—could reject or disdain that truth.  Such a distaste or dislike may come to one’s heart when the truth contradicts one’s own understanding or one’s deeds.  It is at the moment when we are confronted with our own errors, failings or missteps that we may feel a hostility or resentment towards truth.  We may dislike being corrected, or turn a blind eye to the soundness of another opinion in order to defend our own position or that of the group to which we ascribe.  Confident in our own understanding, beliefs or actions, we may work to manipulate or alter the truth to suit our own interests and desires, instead of seeking to submit to and accept it.

If one feels anger or resentment when one is corrected or shown the truth of another opinion, this is a sign of blameworthy pride.  If one feels an inner resistance to accepting the truth at the expense of one’s own ego, reputation, or image, this is a sure sign of misplaced priorities and a prideful heart.  One should remind oneself of the serious danger of pride—an atom’s weight of which will bar one from Paradise, as we learn from a prophetic tradition ((Sahih Muslim)) —and about which Allah (swt) says in a sobering warning in the Qur’an, “I will turn away from My signs those who are arrogant upon the earth without right.” (7:146)

If one is unable to accept criticism or advice from others, or is overly sensitive to the way one is given advice, this too is a sign of pride that needs to be remedied.  One’s focus should be on one’s own self and not on the one correcting and advising.  One should actually feel relief and happiness when shown one’s mistakes and given the opportunity to rectify them.  Imam Al-Ghazali likened a companion who points out one’s mistakes to kibreet al-ahmar, a very rare natural material, while the noble companion `Umar said, “May Allah have mercy on the one who gives me the gift of showing me my defects and weaknesses!”

The second element of arrogance the Prophet ﷺ mentioned is having contempt for others.  A student dedicated to the study of the sacred sciences and who is often immersed in high-level discourse and ideas may begin to feel a sense of superiority over others, and consider them and their concerns lowly, unimportant or irrelevant.  One may also feel a sense of self-righteousness when considering others who are sinful or evidently heedless of religious practice.  The fact that one may be shown a level of respect and deference due to one’s knowledge may also feed into this feeling of being better than others.

One of the biggest pitfalls arrogance causes a student of knowledge to fall into is a feeling of entitlement.  One may begin to see their knowledge or accumulation of good deeds as a result of their own abilities, and as a guarantee to Paradise, an immediate access to gnosis of Allah Most High, or a legitimate license for contempt and disdain of others.  This folly is what a person of wisdom alluded to in their statement that sometimes “the thickest veils between man and Allah are the wise man’s wisdom, the worshiper’s worship, and the devotion of the devout.” ((A statement attributed to Bayazid al-Bistami))

The great 18^th century scholar Uthman dan Fodio stated that self-recognition is one of the most important keys to curing arrogance.  One should contemplate on the fact that one came into being from non-existence—a state of complete insignificance, ‘a thing unremembered’—and was then created from something base and lowly (earth) and then a thing unclean (a drop of sperm).  This is our origin, until Allah (swt) granted us faculties and senses, and brought us from a state of death to life, incapacity to capacity, and from ignorance into awareness and knowledge.  Allah (swt) says in the Qur’an,

“And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect, that perhaps you would be grateful.” (16:78)

One must remember that any good deed one has been able to perform, any knowledge one has been able to attain, is from the grace and tawfeeq (facilitation) of Allah (swt) alone and not from our own selves.  Deep consideration of our humble origins and the reality of the Source of our knowledge can help us overcome our arrogance.

In this spirit of self-realization, one should also call to mind one’s sins and realize that one holds an honorable position among people only because Allah (swt), from His compassion, has concealed one’s sins and misdeeds.  Being able to deliver a heart-moving lecture, masterfully quote prophetic narrations or recite Qur’an in a beautiful voice may inspire the admiration of people, but it is Allah (swt) who knows whether one’s own heart has actually been moved, whether one abides by those narrations in solitude and if those sacred words have gone ‘past the throat’ and have had a meaningful effect on one’s limbs.  There is no place for arrogance or pretences when one considers their true state before Allah (swt), and contemplates deeply on the bare and exposed state one will find themselves in on the Day of Judgment.

One must further realize that it is not knowledge in and of itself that grants a person a high rank with Allah (swt), but deeds that are pleasing to Him both in their outward form and their inner reality.  Namely, it is the sincerity and mindfulness with which an act is done that can make ‘a small deed great and a great deed small.’  We should therefore be wary of underestimating the deeds of others and exaggerating our own self-worth.  In addition, we do not know people’s ends, and it may very well be that one who is now a sinner will develop a deep sense of remorse and impoverishment before Allah (swt), and die in a state of sincere repentance, while one seemingly headed for Paradise will misstep and end up far distant from Him.

Hassan al-Basri used to say, “I will not leave a room until I feel I’m the worst person in it.”   We too should make this our attitude and mindset when we deal with others, and remember often our true state.

Finally, an important way of counterbalancing pride in one’s heart is to lower oneself to the very people one feels arrogance over, and to seek out tasks which help break one’s ego and increase one in humbleness and humility.

Some examples of such deeds could be:

• Initiating the greeting of salaam (peace), especially when one feels that they should be greeted first.
• Giving gifts and supplicating for those who point out one’s defects and faults.
• Being generous with one’s knowledge and teaching others, even in subjects that seem simplistic or below one’s level.  Once, a scholar of great learning passed away and was seen in a dream by one of his students radiant and happy, wearing the garments of Paradise.  The student asked him, “What deed raised your rank in Paradise?  Was it your mastery of a particular science or understanding of a certain high-level principle?” He responded, “I used to go to the village and sit with some elderly illiterate women and teach them al-Fatiha.  It was this deed that raised my rank in God’s sight.”
• Physically serving others, especially the elderly and the poor, in tasks that are humbling to one’s ego.  Some examples could be bending down to give someone their shoes, cleaning a public or shared area for which one is not usually responsible, cooking and serving a meal to another, helping an elderly person wash or change their clothing, or any other deed to which the ego may feel an aversion.
• One notable shaykh (scholar), who would often sit with many powerful and influential people, was absent from his class one day and his students found him cleaning the bathrooms of the masjid.  He told them, “This is so that my ego remembers who it is.”
• Seeking to be in a state of Allah’s remembrance constantly, and supplicating frequently for His refuge and protection from arrogance and other spiritual ailments.
• Spending time in honest introspection and contemplation on one’s inner state, thoughts, and deeds, and consciously renewing one’s intentions.  Imam al-Jurjani said, “Intentions are a spring the well of which is sidq (a state of truthfulness and candor between oneself and Allah, free of artifice and self-delusion) and only from it does sincerity emerge.”

Conclusion

The great scholar and jurist Imam Shafi’i said, “None of you will seek this knowledge with a domineering attitude and exaggerated self worth and succeed. However, one who seeks this knowledge, struggles with his/her soul, [enduring] strained provision and [struggles in the] service to the scholars is successful.” ((This and several other quotes from this article have been taken from various classes with Imam Suhaib Webb, and from an excellent article of his that can be found here.))

We ask Allah (swt), the Controller of hearts, to help us be in His constant remembrance and to uproot arrogance, pride, and other spiritual ailments from our hearts.  O Allah, do not let us be of those who are turned away from Your signs due to our arrogance.  O Allah, make any increase in knowledge we attain a means for us to draw closer to You and refine our character and our hearts.  O Allah, let us be of those who come to You on the Day of Judgment—the Day when neither wealth nor children will avail us—with sound, pure and enlivened hearts.  Ameen.

Originally posted March 2012

The Arabic word for reflecting on one’s spiritual state and taking one’s deeds into account, al-muhasaba, is a word form that indicates and connotes duality (just as mujadala would mean an argument between two people, and musharaka a partnership between two).  This implies that when one takes oneself into account, one should do so in an objective, thorough and just way, just as if one’s nafs (ego) is another person one is working to help improve and encourage towards good.

This idea of self-accountability has a fundamentally Qura’nic basis as Allah subhanahu wa ta`ala (exalted is He) says in Surat al-Hashr: “O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow (of deeds)—and fear Allah. Indeed, Allah is Acquainted with what you do.” (Quran, 59:18)

The great companion Umar, may Allah be pleased with him, said, “Hold yourself to account before you are judged, and weigh your actions before they are weighed against you.”

Some of the earlier generations would take stock of their actions by actually writing down all of their good and bad deeds on a regular basis, thanking Allah (swt) for the good they were able to perform and seeking forgiveness for the bad.

Making a habit of performing muhasaba in the mornings can help put one in planning mode for the day ahead, and to remember that each day is a new opportunity to do better and make amends for the past.

From a class with Sha. Muslema Purmul

It’s happened to many of us.  We come across a friend or relative—someone we would consider fairly religious—engaging in behavior that seems shocking or out of character.  You meet them on the street one day and see them dressed in a way you never would have imagined, when they were once proud to be physically identifiable as a Muslim.  They share pictures with you showing them in places they never should have been, or open signs of relationships that are far beyond the bounds of what is acceptable in our faith.  Once regular at the mosque, they seem to have broken away from the community entirely and want no part in it.  In your latest conversations, their opinions seemed so off point from their usual perspective, so distant from what Islam teaches, that it leaves you troubled and worried.

“What’s happened?” you may wonder. “They were so different just a short while ago.”  “They were so religious,” you may think, or, “They come from such a good upbringing.” “They know a lot about Islam, and have such good friends and teachers… How could they have gone down this road?”

—

In our dealings with other people, the ‘shocking’ or ‘out of character’ behavior we notice may actually be the final step in a journey that had been going on for some time.  For some, they may be signs of a connection with the Divine that has been neglected, a spirituality that has been starved, or a mind that has been overwhelmed with doubts and questions that has not found the illumination it so gravely needed.  At one time in the past, such a person may have been deeply motivated, inspired and felt strong in their faith and moved to practice it; but without proper nourishment, such feelings diminished, while others—those harmful and negative—dug strong roots.

This struggle—of remaining on the path of religious practice, and being constant and steady on it—is one that is often overlooked, and that has its own unique challenges and obstacles.

When someone is new to Islam, or newly practicing, we often recognize that they are spiritually and psychologically vulnerable.  At the start of this new journey, we acknowledge that they need support, inspiration and encouragement.  However, once they have taken the initial few steps towards practicing Islam, we often begin to neglect these needs.  There is an assumption that once someone is ‘on’ the path, that he or she has no need for support and spiritual nourishment as they once did before.

We see the same with those who are already practicing—those who come from religious families, who grew up praying at the mosque, spent some time studying and practicing Islam seriously, or who should, by other means, ostensibly ‘know better’.  On an individual as well as a community level, their spiritual and intellectual vulnerability is often ignored.

One of the most beautiful and oft-repeated prayers of the Prophet ﷺ (peace and blessings of God be upon him) was,

يَا مُقلّب القٌلوب ثبِّتْ قُلُوبَنا عَلَى دِينِك

O Turner of hearts, make our hearts firm on Your faith.

Even after the initial acceptance and opening of one’s heart to Islam, one’s heart remains very vulnerable and susceptible to influence, suggestion and doubts, and to being moved and swayed in so many different directions.  Hence the Prophet ﷺ would often pray for our hearts to remain firm, constant and steadfast on the religion of Islam.

In our recitation of Surat al-Fatiha, which we are asked to say repeatedly throughout the day in our prayers, we see a similar emphasis on steadfastness. We beseech Allah subhanahu wa ta`ala (exalted is He), every time we recite this blessed chapter from the Qur’an, to guide us to the straight path (Qur’an 1:6-7).   Though we are already Muslim, this is a supplication to remain on the right path, and for Allah’s continual and constant guidance.

In a prophetic tradition narrated in Imam Nawawi’s Forty Hadith, the Prophet ﷺ advised one of his companions, “Say ‘I believe in Allah’ and then remain steadfast.”  Many scholars have described this tradition as succinct, yet comprehensive, and have further stated that it is the second part that is truly the hardest part: remaining upright, steadfast and constant in one’s faith and good deeds (having istiqama) continuously throughout one’s life.

From these and many other texts and teachings of our faith, we see that the heart and mind of a believer is in constant need of illumination and inspiration, love and support, and edification and nourishment to remain on the path of goodness.  We must acknowledge this need in our own selves as well as in those around us.

Suggestions for a Practical Application 

For Oneself

□ Supplicate constantly that Allah (swt) make you firm and constant on faith and make the same prayer for others.  Do not think that because you pray regularly or have committed yourself to Islam in other ways that you do not need “soul food”, that will keep your heart and mind in a state of spiritual health and away from weaknesses and temptations.  An oft-repeated prayer of the Prophet ﷺ was to seek thabaat (steadiness) of heart, and to seek refuge in Allah from being tested in faith.

□ Maintain a daily diet of time in which you feel a connection with Allah (swt), even if for a short time.  This can include any act that is faith increasing, such as worship, remembrance, or seeking knowledge.  A beautiful book of supplications that has been translated into English is The Accepted Whispers, translated by Khalid Baig.

□ Be humble and lower yourself.  If you see someone you consider religious slip into a sin, this is a heavy moment for introspection and self-accounting.  Realize that others who have studied more, worshipped more intensely, or were more active than you have fallen into missteps and mistakes—and these things (knowledge and action) do not necessarily guarantee anything for you or your rank, nor make you immune from wrongdoing.

When You See Others Slip…

□ Realize that their action may have deep roots, and may be the manifestation of things that have taken time to develop in their mind and heart.

□ Deal with the person from a general position of love and concern, and not a position of judgment.  Be a doctor, seeking to help them overcome their illness and become well again, and not a judge seeking to punish.

□ Avoid passive-aggressive da`wah (outreach).  Address the person directly, in the right manner, setting, tone, etc., instead of ambiguous posts or public comments that can be misconstrued or cause resentment and hard feelings.  If you are not the right person to speak to them about the issue, then find the person who is, and then keep quiet.

□ Compassion should be extended towards the person who is struggling, but should not be confused with condoning actions that are impermissible.  Such matters need to be handled sensitively and with wisdom, but we should not turn the other way simply because we fear a person’s anger towards us.

□ Step far away from any gossip or discussion of such a person or their behavior, even if coated with ‘concern’.  The more attention and focus is given to the behavior, the more damage it will cause. Real, concerted efforts to help a person change are not done in large groups with a gossipy tone.

□ Realize that it may take a long time to give up the sin (just as it took time to get there).  Don’t be hasty and don’t expect change overnight.  Be hopeful and patient, and pray for them sincerely.

In Our Communities…

□ As an activist and organizer, help cultivate a supportive, encouraging, and spiritually nourishing environment in your MSA and community for people at different levels, including those who have already taken steps towards religious practice.  We should be working towards creating an environment in which people can grow and blossom into their full potential as people of faith, no matter where they are on this path.

□ Do not neglect the regular attendees.  If your Mosque Open House is warm and welcoming, and your MSA Welcome Dinner is cheerful and comfortable, so too should it be for those who attend regularly.  It should not be assumed that since such people have already shown a level of commitment to Islam, that they no longer need support, or to be inspired or encouraged.  It is all too often this group of people whose needs are neglected and who then fall into mistakes.

□ Include heart-softening and soul-inspiring elements in your community’s activities.  Temper your political and intellectual focus with focus on the heart and spiritual purification.

□ Take knowledge to the next level. Instead of repeating the same basic-level information year after year, find ways of providing a more substantial and well-rounded education for those desiring it, or facilitating a progression in knowledge and understanding.

□ Deal with intellectual issues:  Shaytan often plies off a small doubt that is fed by misinformation or lack of understanding.

□ Remember that if one’s faith is not increasing, it is decreasing. Major events and conferences are good, but do not forget the importance of having something consistently and regularly, to help keep everyone steadily growing and developing in their connection with Allah (swt).

May Allah bless us with steadfastness and constancy on faith, and make us people who keep moving forward in this path towards Him.  Ameen.

Ramadan is a precious opportunity for introspection and self-focus, yet, for most of us, it is also a time of much social interaction, and the challenges that come with it.  Hours of each day and night are spent—not in the quiet of solitude—but in the bustle of the company of others in a crowded mosque.  Lengthy acts of devotion are performed not in the privacy of seclusion, but shoulder to shoulder with others of varying levels of focus and stillness.

Breaking one’s fast at the mosque may have its own array of challenges, from lack of orderliness, to others helping themselves to too much, leaving the rest with little or nothing to eat.  More challenges may arise during taraweeh (late night prayers), when the beautiful recitation of the imam is disrupted by rambunctious children, or by loud neighbors who seem to prioritize a good chat to others’ acts of devotion.  Not to mention the brother or sister one meets who may wish to correct or give advice, but does so improperly or rudely; praying on crumbled crackers or in an otherwise messy prayer area; squishing behind someone’s chair in a crowded mosque when trying to perform prostration; or one’s neighbor’s cell phone buzzing at the key critical moment of one’s concentration in the prayer…

Yes, Ramadan is a time for introspection and self-focus, but it can also be a time of ‘ruffled feathers’—much frustration, irritation and annoyance with others. It is a time when one’s spirituality can be heavily tested, not only through personal devotion, but through one’s adab—one’s manners, attitude, and way of dealing with other people.

While many of us have personal goals for Ramadan related to acts of worship, such as completing the recitation of the Quran, let us also commit to being a patient, positive, and well-mannered presence at the mosque, imbuing our behavior, words, and comportment with the beauty of the manners of the Prophet ﷺ (may the peace and blessings of God be upon him).

Here are a few suggestions for dealing with such frustrations:

— Look at your time at the mosque as an act of worship—one that you have to prepare for spiritually and mentally.  Come with a sincere intention.

— Smile and be warm and kind to others.  This is a prophetic tradition, a means of gaining reward, and has a profound effect on how one feels towards others.

— Realize that dealing with such frustrations is a key lesson of Ramadan.  It is not only through discipline in ‘ibadah (worship) that one is tested, but in the tazkiyah (purification) of dealing with others who may mistreat you, or deal with you in unkind or less than ideal ways.  Didn’t the Persian poet say, “If you are irritated by every rub, how will you be polished?”

— Remember the many, many beautiful examples we have from the Prophet ﷺ (peace and blessings be upon him) of rough and harsh treatment, which he responded to in the most gentle, dignified and kindest of ways.

— Come with the attitude that you are not “owed” anything.  Such an outlook can lead to resentment and anger—to feel, “I ‘deserve’ to hear the recitation without disruption,” or, “I am ‘owed’ a delicious meal for breaking my fast, without having to deal with annoyances.”  Come instead with the attitude that these are gifts, bestowed by the Giver as He chooses.  And it may not be from your allotment today.

— Be the change you wish to see at the masjid.  Listen attentively to the lectures.  Be calm and composed during the prayer with your cell phone turned off.  Keep your children from being disruptive (or better yet, encourage them to pray and listen with you.)

— Realize that there are many people attending the mosque who may not be regular attendees.  You will find a much wider spectrum in Ramadan of participants’ knowledge, level of practice, and general understanding of decorum in the mosque.  Be patient and kind.  A dirty look or scalding comment does little to change their behavior (or, in the long run, to change their hearts.)  Being a ‘religious type’ who is warm, kind, strikes up a conversation with them and is genuinely interested in them does.

— Spend much time in solitude and worship at home.  The best time to cultivate one’s spirituality, to feel a deep sense of connection with Allah without interruption may be in the deepness of night, by yourself on the prayer mat, and not amidst jam-packed gatherings at the mosque.

— Do not disdain or belittle interacting with others.  Even the prophets rubbed shoulders with others, and dealt with their varying attitudes and behavior.  There is much wisdom in this and many lessons to be learned in the company of others that one may not find in the pages of books or in isolation.

— Be forgiving and make excuses; would you not wish the same be done for you?

May Allah fill this Ramadan with blessings, help us to practice the best of worship and to have the best of manners, and accept our deeds. Ameen.

Learning the Rulings (Fiqh) of Women’s Issues Well

Oftentimes in our communities and in our own personal study of Islam, our attention is drawn to ‘hot topics’ – ideas and issues that are exciting, current, or much discussed, but may have little practical benefit in our lives, and may overlook what is actually obligatory upon us to know.  Our discourse is often so saturated with discussions on contentious modern issues, high-level creedal matters, or philosophical ruminations that there is little room left for the more fundamental and important, as defined by Allah Himself in a hadith qudsi ((A special type of prophetic narration, a hadith qudsi is a narration in which the meaning is entirely from Allah, but the words chosen by the Prophet ﷺ (peace be upon him).  Imam al-Jurjani said, “A Sacred Hadith (hadith qudsi) is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (peace and blessings of Allah be upon him). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words.” Quote taken from SacredHadith.com)) :

“A servant draws not near to Me with anything more beloved to Me than what I have made obligatory upon him.” ((From Imam Nawawi’s 40 Hadith and in Bukhari))

Knowing the fiqh rulings related to our everyday practice of religion is considered fard ‘ayn – personally obligatory – in that every single Muslim, regardless of age, educational background, or gender, must learn them sufficiently well to act upon them.  While we may incline towards other things, we are taught repeatedly in our sacred texts that it is enacting our acts of worship precisely and complying with clear religious injunctions that should take precedence.  These matters may seem petty and trivial in light of larger and weightier matters, but they are actually the first crucial steps towards spiritual development and change, both individually and collectively.

We especially see a neglect of fiqh come into play with rulings related to ritual purification –specifically menstruation, postnatal bleeding, and related women’s issues.  As women, to whom these rulings have direct practical relevance, such negligence affects not only the validity of our acts of worship but also our ability to meaningfully contribute to our community from a position of knowledge. Having familiarity with these rulings also helps us reach a level of confidence in our religious practice, such that we are not overwhelmed with doubts and second-guessing our acts of devotion, and can feel hopeful that they are acceptable and sound in Allah’s sight.

Here too is a unique opportunity for women to learn and teach about matters specifically related to them in a manner that male teachers, who would be naturally bereft of first hand experience, cannot do.   Women who feel strongly about an over-dependence on male scholarship should feel it most acutely in matters such as these, where women should naturally take the fore, and feel even more motivated to begin a serious study of fiqh.

Traditionally, this knowledge has been considered so critically important for women that classical books of fiqh teach that a woman has the right to seek it out even if her husband forbids her to do so. One of my teachers went on to stress the importance of learning such rulings even for men, who, though not the locus of the rulings, are affected by them through the women in their lives.

A proper study of the fiqh of ritual purification, menstruation and prayer should be done in a careful and systematic way, such as through a beginner’s level book from one of the four orthodox schools (madhabs), or a book or course with a reliable teacher.  Relying on a ‘hodge-podge’ collection of information from various sources, like websites or occasional lectures, can lead to much confusion, and leave out key information that would ensure one is performing one’s acts of worship and purification soundly.

Not everyone is inclined towards the study of fiqh, which can seem tedious and painstakingly detailed at times, but it is an important and fundamental component of our Islamic education.  Learning the details of syntax and grammar can seem dreary and pointless until one experiences the power of a well-crafted passage from a book or the elegance of a perfectly turned line of poetry.  In the same way, the details of fiqh can seem meaningless until one sees them coalesce into a beautiful act of devotion, that can ascend to Divine reception.

Fiqh in Context: How to Read a Fiqh Book

One of the most serious mistakes one can make in their understanding of fiqh is assuming that a legal (fiqhi) discussion on an issue is the comprehensive Islamic teaching on the subject.  Many people who have negative perceptions about orthodox practice are guilty of this, and may draw hasty conclusions from rulings of fiqh without putting them in their proper context.

Fiqh is a subject under the umbrella of Islamic studies that focuses on the legality of our actions.  While other subjects center on more theoretical, spiritual, or philosophical points, fiqh largely has to do with the technical details of our everyday practice of religion.  Its rulings explain how to perform our acts of worship soundly and correctly, as well as describe what is allowed and prohibited for us in our dealings with others, such as in marriage or business transactions.  Fiqh deals with matters on legal or technical terms, and speaks in the language of legal validity and invalidity.

As an example, marriage is discussed in books of fiqh in terms of what the actual marriage contract entails, its requisite conditions, and the duties and obligations of the husband and wife –  even describing the exact number of handfuls of grain a man has to provide his wife for daily sustenance.  Marriage in such books is not discussed from a spiritual dimension, as a seat of love, mercy and affection between spouses as described in the Qur’an.  Nor will one find a detailed discussion on the Prophetic recommendations for marriage, or his ﷺ (peace be upon him) example of kindness and generosity towards his wives, which we have ample accounts of in books of hadith.  In short, books of fiqh do not give a holistic understanding of the Islamic perspective of marriage, but focus solely on its legal dimension.  One must also keep in mind that what is explained in such books is often the absolute minimum required to absolve oneself of accountability (al-hadd al-adna), and may not be referring to the ideal or preferred manner of doing things.

In the same way as marriage, acts of devotion in books of fiqh are discussed solely from a legal perspective, detailing what is required for the acts’ validity, but without mention of the purpose of such worship and purification, the state of one’s heart, or the merits and rewards of performing these acts.  One must look elsewhere to learn and appreciate these dimensions, and in order to gain a fuller, more holistic picture of Islamic teachings about them.  We should also be wary of improperly extending the terms and concepts used in fiqh for a certain subject to a broader worldview, such as in what is considered ritually pure or filthy ((This has been discussed in some detail in the previous article that has been cited: https://www.virtualmosque.com/personaldvlpt/worship/fasting-ramadan/closed-doors-and-opened-eyes/)) .

Fiqh is extremely significant and often shamefully neglected in our times.  However, one must put the study of fiqh in its proper context in order to avoid a distorted or skewed perspective of the Islamic understanding of various issues, and mistaking a critical part for the whole.  This is especially true for matters related to women, which must be studied in light of a broader understanding of the teachings of the Qur’an and the Sunnah.

Appreciating the Spiritual Lessons of the Fiqh of Menstruation

Here are five lessons we can reflect on from the fiqh of menstruation:

Preciseness as a Form of Discipline:  All our acts of worship have a certain precision in the way they should be performed: there are certain formulations of remembrance we must say in salah (the daily prayers), a particular way of washing ourselves in order to pray (wudu), specific times to begin and end the fast, and so on.  This is also the case with the rulings of purification and menstruation.  Having to abide by these rulings helps us become disciplined, careful and attentive to our acts of worship in the physical realm.  It is through enacting these forms of worship precisely that our acts become valid and sound, the first key to making our actions beautiful in Allah’s sight and worthy of His acceptance and reward.

 Reviving Other Overlooked Acts of Worship:While salah (the daily prayers) and certain other acts of worship are prohibited for a menstruating woman, there are other acts of devotion that are allowed which are often overlooked.  The time away from salah may be an opportunity to revive and engage in some of these other acts that we may regularly neglect.  Dhikr (remembering and praising of God with one’s heart and one’s tongue), du`a’ (supplication), which is a deeply personal and beautiful act of worship, and salah ‘ala an-Nabiy (sending prayers on the Prophet ﷺ)are a few examples of these.

Questioning our Attachments: Being barred from certain acts of worship during menstruation is a good opportunity for us to reflect on what we are actually attached to – Allah, or to the act of worship itself.  If our attachment and connection is to Allah, and our concern is showing our sincere devotion and love to Him through obeying Him (‘ubudiyyah),  then we will be content with whatever the means to that is, whether it is praying or not praying, fasting or not fasting, as He has prescribed.  Not only is there reward in acts of worship, as is commonly understood, but there is tremendous reward in merely stopping at the limits Allah has set for us.  Doing so is a sign of a loving submission to Allah, and while not a physical act of worship, it is an act of devotion of the heart and mind.  However, if our attachment is to the deed itself, then we will desire and want the deed no matter what.  Prohibiting us from certain acts during this time is a way that Allah, Most High, helps us detach from ‘worshipping the worship’, and to return our attachment to Him alone.

A Step Away from Over-Relying on our Deeds:  Being forcefully detached from certain deeds during this time is also an amazing time to reflect on how we perceive our own efforts.  We should not become so conscious of our deeds that we forget the deeper reality of the situation, which is that every good deed we do and every act of worship we perform is in truth only by the facilitation (tawfeeq) of Allah.  What will enter us into Paradise, in reality, is not our own deeds, but the grace and mercy of Allah, Most High.

A Way of Knowing God: Everything that is manifest or expressed in this world is a sign of some of Allah’s attributes.  Here we can reflect on His names such as The Wise, the Just, the One Who Brings Forth and the One Who Delays, meaning that everything has a set time, set order, and set place and is done in infinite wisdom, justice and knowledge.  We see that He created everything in beauty and with apportioned time and phases – even the moon and the stars, and this includes our physical cycles.  We must also realize that He does not do injustice to anyone, and may have to recalibrate our hearts and our way of thinking about Him and His Law.

May Allah draw us close to Him, and make us people who worship Him in the best and most beautiful of ways.  May He make us people of knowledge and understanding, who seek out, reflect on, and appreciate the deeper lessons and wisdoms of His law.  May He make our hearts receptive, humble, and ennobled and enlightened with knowledge from Him.  Ameen.

Why We Love Shazia

Shazia is an amazing member of our WebbCommunity for many reasons. Perhaps her most distinctive trait is her wonderfully fluid, elegant writing style—even her emails read like poetry! As editors, she makes our job easy. Her warm writing voice and impeccable adab (character) are refreshing and enlightening. Whenever we read her emails, we walk away reinvigorated by her grace and warmth. She truly brings coolness to our eyes.

When Shazia sets her mind to doing something, she always finds a way to accomplish it. She is continuously suggesting cool series or articles and then making it happen by working with the rest of the website team. Some of our best series have come from her hard work. It goes without saying that, in order to do this, she is super-organized and always on top of things. When working online, these traits are crucial. Thank you, Sr. Shazia, for always being an amazing example of what it means to be an online Islamic worker!

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The following interview with Shazia Ahmad was conducted by the WebbEditors.

On VirtualMosque.com, what do you write about and why those topics?

I’ve written mostly on spirituality, women and women’s issues, and usul al-fiqh [Islamic legal methodology]. Why these topics? Spirituality and nurturing our relationship with Allah subhanahu wa ta`ala (exalted is He) is such an important topic that I don’t think enough can be said about it. I think it’s something particularly important to focus on in our times, when our discourse often gets overwhelmed with debates on the details of rulings, especially the Five Famous M’s—mawlids [birthdays], madhabs [schools of thought], moon-sighting, music and meat. 🙂

As for talking about women, I think our community really needs to discuss and explore ideas related to Muslim women in serious depth. We often hear the same anecdotal stories and narrations about women and women’s rights in Islam, but are sometimes lacking in real, insightful research into topics from a perspective that balances faithfulness to sacred law with a consideration of modern-day realities.

Finally, usul al-fiqh is a subject that has always captured me, and that really gives me an appreciation for the beauty of Shari`ah and the mastery of our scholars, so I love trying to share that with others.

Where do you live, where are you from originally and what’s your family background?

I currently live in Cairo, Egypt with my husband and three year old son.  I was born and raised in upstate New York, though my family is originally from India.  I’m the youngest of four kids.  Everyone in my family is very attached to Islam, alhamdulillah  (all praise be to God), though they each have unique views when it comes to practice and methodology, so it always makes for some interesting discussions and debates around the dinner table!

How did you get involved with VirtualMosque.com? What positive feedback/experiences have you had and what do you hope to accomplish with your writing now?

We moved to Cairo after living in Damascus for about two years, and it was in Cairo that I first met and studied with Imam Suhaib Webb.  I was very inspired by his evident sincerity and his teachings, which emphasized making Islam relevant and approachable while staying true to its legal dimensions and rulings.  This balance is such a unique find, when many people fall into a progressive laxity or a stifling rigidity that does not give Islam the proper grounding to grow in people’s hearts and lives.

I had written one or two short translations in my first few months in Cairo, which Imam Suhaib posted on his blog.  This was at the time when the blog had some amazing posts but would often make me think, “If only they had an editor!”  Shortly thereafter a number of people became involved in VirtualMosque.com to make it a more organized endeavor and I was asked formally to become a writer for the site.

Alhamdulillah, my involvement with VirtualMosque.com has been a real blessing, and I feel that it has given me a chance to grow both in terms of thinking (through discussions with the other Authors) as well as in writing.  My writing before this had been relatively informal (mostly reflections, poetry etc), so trying to write proper articles and convey what I want to say on a more rational rather than emotional basis has certainly been a learning experience.

Do you have an interesting anecdote, personal story or similar trivia that you’d like our readers to know about?

It’s always interesting and somewhat humbling to meet someone who says, “I read one of your articles!”  But I’ve also gotten credit for things I haven’t written—especially since there is a scholar who writes for SunniPath with my same name—Shazia Ahmad.  I often have to clarify that I am not that erudite and obviously very learned sister, though I hope that any supplications made for “Sr. Shazia” can be shared between us. 🙂

Which of your articles do you feel have been the most influential?

The article that I’ve received the most personal responses to was the Q&A “Taking Off the Hijab”.  I had a number of sisters tell me that they found it encouraging at a difficult time in their spiritual path.  I ask that Allah accept from us and make anything we write a means of reward for us on the Day of Judgment.

If you could have any superpower, what would it be and why?

This is not very exciting, but it would probably be to sleep and multitask at the same time! I’m sure all parents want this superpower considering how sleep deprived one can get with a little one at home.  It would be great if I could sleep and check my email, read a book, make cookies, do laundry and write my next VirtualMosque.com article all at the same time.

If you could hang out with a person from history who is not a religious or Islamic figure, who would it be and why?

Most of the literary figures I admire were amazingly talented but had pretty tragic lives.  This probably made their writing all the more poignant and beautiful, but I’m not sure how fun it would be to spend time with them 🙂  I guess I would say Charlotte Bronte (author of Jane Eyre) and her sisters.  My sister and I always joke that we are like the Bronte sisters with me being more like Charlotte, who wrote the darker more twisted stuff.  So it would be interesting to meet (and maybe collaborate?) with them.

While it’s a natural instinct in all of us to seek to beautify ourselves and seek out beauty in others, we live in an age in which there is, as one author puts it, “a profound attachment to looks and aesthetics.” ((Ojoma Akor, “Aging Gracefully as a Woman”)) Instead of considering our physical appearance as simply one aspect and dimension of our being, we are often told—subtly as well as explicitly—that it should be the center of our focus, and the means by which we value ourselves and others.  This is in no small part due to the fashion and beauty industry, a multi-billion dollar global business that churns out products and images that define for us what beauty is, and what we need to buy in order to attain it.

Often, the image of beauty put forward by this industry, and reinforced in many ways in our society, is that of a woman who is flawless in form and feature, and most importantly, young.  Any sign of age is considered a defect. Gray hair and wrinkles are unacceptable, and even laugh lines and smile lines are considered repugnant.  Many cosmetics are marketed not only as revitalizing and enhancing, but as literally transformative; such products will not only beautify you, but are ‘age-defying’ and ‘age-reversing’, erasing years from your life and making you more like the idealized, adolescent woman that fits this image of perfection.

Studies have found that an aversion to looking older is found not only in middle-aged women (for whom these products have long been targeted) but increasingly in younger and younger women who are turning to cosmetic procedures ((Use of Botox and Dysport in 13-19 year olds has increased 2 percent over the past year and 100 percent in the past 15 years. Ther has been a 509 percent increase in Botox use by all ages over that period. (http://www.psychologytoday.com/blog/face-it/201102/too-young-look-old-what-youth-fears-about-aging))) , and also in men, for whom the cosmetics industry is booming. ((Male cosmetics sales in the U.K. are growing at twice the rate of the female market.

http://www.reuters.com/article/2010/03/08/us-britain-grooming-idUSTRE6273CI20100308))

What are the effects of this aversion to aging?  And what does it mean to live in a society where the height of beauty is looking forever sixteen or eighteen?

The Problem with the Idealized

While there is certainly a fresh-faced appeal in men and women in their teens and twenties, putting such an image forward as the only standard for beauty is troubling on many levels.  This narrow standard does not speak to the multitude and diverse ways God has manifest beauty in human beings.  It also reinforces the idea that any sign of age is unequivocally tied to ugliness.  This and similar ideas lead people in their 30s, 40s, 50s and 60s to desperately grasp at a perpetually youthful look, instead of considering that there may be more refined, mature images of beauty that progress with age.  Not comfortable in their own skin, they become deeply dissatisfied with their appearance and/or that of their spouses, which can lead to a myriad of issues and problems.

A Broader Perspective of Beauty

Instead of encouraging a robust and healthy conception of beauty, such ideas promote a narrowed and distorted version of it.  There is more to beauty than the particular, exacting (and often digitally altered) images that we are shown again and again by the fashion and beauty industry.  We must consider such images in light of the teachings of our religion, which emphasize that God has created us in due proportion and form ((Qur’an 82:7)) , and the repeated example in His creation of the beauty of variety and diversity:

“And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.” (Qur’an 30:22)

A wonderful illustration of this can be seen in the Mothers of the Believers, who were each ‘ideal’ women, but very different from each other, not only in personality, but in age, background, form and feature.  It is also a point of reflection to consider that the first love of our beloved ﷺ (peace be upon him) was Khadija, a woman who was many years the Prophet’s senior.

Appreciating Signs of Age

In addition, we should not be repulsed by signs of age, but consider them reminders of our inevitable mortality, and as opportunities for introspection and change.  We should live our lives aware that we are constantly moving from one stage to another closer to our death, and conscious of the fragility and shortness of this life.  Islam teaches us in so many ways that we should keep this reality in the forefront of our minds; the Prophet ﷺ encouraged us to “remember often the destroyer of pleasures (death)” ((Sunan at-Tirmidhi)) and to “visit the graves, for they remind one of death.” ((Sahih Muslim))

Imam al-Busiri, in his famous work Qasidat al-Burda, likens gray hair to a guest that arrives to remind one of one’s mortality:

Verily my soul which is laden evil did not heed advice

Due to its ignorance, from the warning by grey hair and old age.

And I have not prepared of good deeds a feast,

For a guest (that) has lodged on (my) head nor did I honor (him).

The Prophet ﷺ also said, “Gray hair is light on the face of a Muslim.” ((Al Bayhaqi)) While it is not specifically prohibited to dye gray hair (with certain conditions), one should consider one’s internal state when doing so, and realize that while one can conceal the signs of age, one cannot erase its reality.

Contextualizing Beauty

Physical beauty must also be put in its proper context, taking into account the reality of the purpose of our lives.  Beautifying our inner state and inner ‘image’ should be given critical importance, for “God looks not at your faces or bodies but at your hearts.” ((Sahih Muslim)) A poet stated, “Do not be like Iblees (Satan) and see in Adam only water and clay,” meaning we should look beyond mere form to value what is deeper and more meaningful.

Our Attitude Towards Aging

Our culture’s negative feelings towards aging are not only manifest in its obsession with youthful looks, but also in the way it often rewards and idolizes adolescent behavior.  Advertising encourages us to preoccupy ourselves with gadgets, toys and entertainment.  We find music, television and movies filled with portrayals of relationships in which maturity and responsibility are absent and an objectifying sexuality is key.  In many ways, we are being taught that we should not only strive to look like adolescents, but to act with the immaturity of them too. For this reason, we see many grown men and women lacking wisdom, responsibility and maturity in their behavior and displaying a lack of seriousness and purpose.

We must realize that there is a level of dignity and maturity that should come with age and that should alter one’s behavior as one becomes older.  A thought-provoking prophetic tradition states,  “There are three to whom God will not speak on the Day of Resurrection, nor praise, nor look at; theirs will be a grave punishment: an old man who fornicates, a king who lies, and a poor man who is arrogant.” ((Sahih Muslim))

Fornication, lying and arrogance are sins in and of themselves, but when enacted by such people there is an added element of incongruity.  A king has no one to fear in this world due to his power, and therefore has no need to lie, and a poor person has little of worldly things for which to feel arrogance.  In the same way, for an old man to fornicate is not only something sinful but an act that is unbecoming and ill suited to him.  He should have matured and reached a level of self-discipline that would preclude indulging his desires in a prohibited way.  The greater lesson here is that we should be constantly developing and growing spiritually, in a way that would lead us from the hot-bloodedness of youth to a more composed, disciplined and serious nature as we age and realize the gravity of our purpose in life.  The prevailing attitude towards age in our society is one that undermines this natural progression towards maturity, and we should recognize this and work towards a dignified attitude and behavior that befits our age and experience.

Conclusion

While we may be aware of Islamic teachings on beauty and age, our understanding and feelings about them are often more deeply shaped by the prevailing ideas in our culture and what we see around us.  It is for this reason we must turn a critical eye to the ideas that we are being taught and consider whether they are sound, psychologically and intellectually as well as Islamically and spiritually.  As the title of this series indicates, we may need to ‘reconstruct’ some of the ideas we hold dear and reconsider how we think about beauty, age and related concepts.  May Allah bless us with clarity of understanding, and grant us a deep and profound beauty that makes us beautiful in His sight.

Reconstructing Beauty Series: Part I | Part II | Part III | Part IV | Part V | Part VI

We live in a time of incredible focus on physical appearances and image.  In our upcoming series Reconstructing Beauty – to be posted every Wednesday for the next five weeks, inshaAllah – some of our best writers here at VirtualMosque.com will be exploring an array of topics related to beauty, image and perception.

Jinan Yousef, author of many of our most popular series, including an ongoing feature on the Names of God, will begin by discussing Divine beauty, beauty from the perspective of the Divine, and the prophetic tradition that teaches us, “God is beautiful and loves beauty.”

In her usual poignant style, Naiyerah Kolkailah will reflect on the personal and larger effects of our perceptions of beauty, and contrast popular standards and expectations of image to those based on religious precepts.

Author and translator Amatullah will offer us glimpses into the lives of some amazing women from the history of our religious tradition, women who perhaps had a different, more spiritually grounded perspective of what a beautiful woman is and should be.

Shazia Ahmad will give a critical analysis of our culture’s fixation on youth and youthfulness, and how this relates to our perceptions of age, maturity and wisdom.

Finally, teacher and upcoming al-Azhar University graduate Muslema Purmul will conclude the series with some profound reflections on modesty and self-awareness, and their connections with gender relations in a Western context.

From popular perceptions of beauty and image to deeper and alternate definitions of what and who can truly be considered beautiful, we hope to begin a deeper discussion on beauty in the Muslim and larger community, and offer an understanding of it renewed and reconstructed.

The historic Masjid al-Azhar (Azhar Mosque) in Cairo offers a number of classes and lectures to the public in the rooms that surround its famous courtyard.  Along with the usual human attendees, it is also common to see cats seeking to enter through the mosque’s open doors and make their way inside.  In this video of a lecture on hadith (prophetic narrations) by Sh. Usama Elsayed, a cat enters and makes himself comfortable in his class, prompting him to pause from the actual class material and share some anecdotes and lessons on showing kindness to cats and other animals.

Please note that this is not a literal or full translation, though it is intended to faithfully convey the ideas that were expressed.  Words in brackets have been added for clarity.  The translated portion begins at 1:40.

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Al-Imam Shams ibn Tulun al-Hanafi, in his book al-Fulk al-Mashhun fi Ahwal al-Shams ibn Tulun, designated a special chapter for prophetic narrations related to cats, and called it Izhaar as-Sirr fi ma Warada fil-Hirr (‘Explanation of the Secrets Found in What has been Narrated About Cats’).

If a cat came close to the Prophet ﷺ (peace and blessings be upon him), he would lower his vessel to it so that it could drink, and he would say, “They are [creatures] that [live and] move about amongst you.”

Here at al-Azhar ash-Sharif, the great imam, shaykh of Islam and scholar of the Malikis Abu al-Barakat Ahmad ad-Dardir was once teaching when a cat wandered between the rows of his students.  One of the students pushed it away roughly.  Imam Dardir was deeply affected and saddened by this, and got up from his chair to bring the cat next to him.  He took out some morsels from his own food and set it in front of the cat for it to eat, and held it in his lap.  From the next day on, whenever he entered the mosque to teach he would give the cat something to eat from his own food.  More cats started to come, to the extent that after some time whenever Imam Dardir entered Masjid al-Azhar more than two hundred cats would surround him and stay at his feet.  May God have mercy on him.

Yet [we find] people saying (Muslims) are terrorists.   We say that we seek to be kind to animals.  The people of Islam—when the teachings of this great faith became deeply imbued in their hearts—did not fall short in giving animals their rights, nor in giving human beings their due rights.  On the contrary, their minds were occupied with concern about the rights of each and every creature.  Because every single thing in this universe glorifies God; and therefore every single thing has certain rights and a certain sanctity, and it is upon us to build connections with them and deal with them in affection and kindness.  To the extent that the Prophet ﷺ (peace and blessings be upon him) said, “The mountain of Uhud – it loves us and we love it.” And he said, “When the profligate servant of God dies, relief is given to the worshippers, the land, the trees and the animals.” Because the worshippers, the land, the trees, and the animals all suffer at the hands of the dissolute sinner.  Proof of this is in the words of God, “And the heavens and the earth wept not for them, nor were they given a respite,” (Qur’an 44:29). This implies that when people of goodness and righteousness pass away, the heavens and the earth weep [and mourn their loss].

In the past we used to have masaqiy (places with water designated for drinking) for dogs and other animals.  In some of the major squares of Cairo one would find places with fresh water for passersby to drink.  At a taller height was fresh, clean water for people to drink, and the excess water would flow down below [to a container] for large animals to drink (like horses etc).  Below that would be a [container] for smaller animals like dogs [to drink from], and lower than that, almost at level with the ground, was water for cats.

A person used to be specifically designated to clean the drinking places of dogs, and was given a salary for that from the treasury or by endowment.  There were assigned workers who would go around and clean such drinking places from whatever fell into it of leaves, dirt, etc.   Here, at Masjid Muhammad al-Bik Abu al-Dahab which faces al-Azhar, there is an endowment specifically designated for food to be placed in containers at the top of the minaret for birds to eat from.  Because they have a right to food.

(…) [My teacher] Mufti Dr. Ali Jumu`ah taught us, when he was explaining the prophetic tradition about a woman who enters hellfire [for mistreating and starving] her cat, that the people of knowledge understand this text outside of its specifics.  Imam al-Qarafi defines specifics as time, place, circumstance, and individual.

This text is not limited to women specifically.  It mentions a woman who was punished, but does that necessarily imply that if a man harms an animal he will not be punished? Absolutely not.  It would be the same whether [the action was committed by] man or woman, young or old.  Anyone who mistreats a creature from the creatures of God will be punished.  What is implied [by the text] is a teaching more generally applied to both men and women, to the extent that the word “human being” can be understood in place of “woman.”

Similarly, is such a punishment limited only to one who mistreats a cat, such that if someone mistreats a dog they would not be punished?  No, they would in fact be punished whether they mistreat a cat or a dog or any other animal or creature of God.

[In the same vein,] is this ruling limited only to the one who mistreats animals? No, it would in fact extend to everything else in existence.  Anyone who harms anything in existence is an aggressor against God’s creation.

The implications of this text help the believer understand—beyond this particular woman being punished for abusing a cat—that no human being should ever harm any other creature.  No human being should harm any other creature.

If we went out and explained these teachings, and translated them for other civilizations, cultures, communities and peoples, [to people of varying] tongues and languages, we would be given the honor of being considered forerunners [in civilization].  This is because we not only call [beyond human rights] for the rights of animals, but we call for the rights of every object and thing in existence.  A Muslim understands that every thing around him in creation has a due right upon him, and he or she is responsible before God to honor everything that exists—inanimate and animate, humans, plants, and animals.

There is neither power nor strength save by God – but [unfortunately in these matters] “most of the people do not know” (Quran 7:187).

Two Hundred Word Tidbits: Part I | Part II | Part III | Part IV | Part V

The great scholar Sufyan ath-Thawri (may God be pleased with him) is reported to have said, 

“Knowledge is three hand-spans: the first breeds arrogance, the second breeds humility, and in the third, you realize you know nothing.”

When one first embarks on religious studies, one may feel a heady sense of confidence at gaining proficiency in the Islamic sciences that may lead one to arrogance. With further study and time, however, one may begin to realize that issues that once seemed so clear-cut are actually more complex than one initially believed, and that there is great depth in matters one first perceived as shallow. This is the second “hand-span” that Sufyan ath-Thawri refers to which engenders a sense of humility in a person and reverence for others of more knowledge.

As one continues one their path of study, one may realize that no matter how deeply one delves into knowledge and how much expertise one attains, one is limited in one’s abilities, and it is only Allah subhanahu wa ta`ala (exalted is He) who has full and all-encompassing knowledge.  Any number divided by the infinite is zero; in the same way, any knowledge we have attained, in comparison to Allah’s perfect and complete knowledge, is in reality nothing. Realizing one’s own deficiencies in light of Allah’s perfection and His infinite knowledge brings one’s heart to a beautiful state of intense humbleness and devotion. This is the third “hand-span” and the state in which one has truly internalized what Allah (swt) says in the Qur’an in Surah Yusuf:

(نَرْفَعُ دَرَجَاتٍ مِّن نَّشَاء وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ) 

“We raise in degrees (of knowledge) whom We will, but over every possessor of knowledge is One [more] Knowing.” (12:76)