Photo: xalamay

By Hamza Nabi

Bismilah. Alhamdulillah. Was salatu was salamu ‘ala Rasoolillah. Amma ba’d.

(In the name of God. All praise be to God. And peace and blessings on the Messenger of God.)

There are things we are supposed to learn in life. Balancing our fear of God’s Punishment and our hope in God’s Mercy. Figuring out a way to earn a livelihood. Embodying character traits such as honesty, altruism, patience and loyalty. Dealing with people justly, doing our best not to tread upon the rights of others and forgiving when our rights are not duly respected. Of course, the list goes on and on.

There is something about this list that is different than other lists. The average to-do list has boxes beside each point to indicate whether the task has been completed or still needs to get done. The list of things we are supposed to learn in life isn’t that simple. This list has levels and stages. This list does not have an exam at the end, nor a completion date. The contents of this list are all a work in progress. Everyone has a level and a stage but there are very few who will get straight A’s on this report card. And that is important. It is important to recognize because this recognition breeds humility. It is important to recognize because this recognition renders arrogance an impossibility. There will be tests along the way and we might get indications as to how well we are doing, but we will not really find out until it’s all over. Until it is too late.

So. As people who wish to be successful in every facet of our lives, how do we improve ourselves? How do we attain the ranks which give our hearts peace? How do we know whether or not it is “too late”? Allah, subhanahu wa ta`ala (exalted is He), has given us the clear answer to this. As long as we are alive, it’s never too late. No matter how much we wrong ourselves, there is always a path to redemption. The road to sincerity is never too far away. The thief has forgiveness. The adulterer has forgiveness. The one who commits shirk (belief in more than one God) knowingly is clearly not a Muslim, yet her/his acceptance of Islam wipes this away.

Some say it sounds too easy, it’s too good to be true, things don’t just work that way. What they fail to realize is that it’s not that easy. It’s really not. To be real. To be honest. To be sincere. To be truthful. All of this takes a lot of strength. Rectifying oneself after a lifetime of misconduct is not as easy as it sounds. Even after knowing what is right, look at how many people fall short.

There is no running away from Allah, except to Allah (swt). The sooner we recognize that, the better. The sooner we understand that and act according to its implications, the sooner our lives will be much happier and far more peaceful.

Our mistakes give us two things. They present a greater challenge to do better. Textbook recidivism. Yes, it’s a liability. Yes, we need to put more barriers up to keep us from falling. Yes, our mistakes can change our mindset and we can either adopt a lax attitude, or fall into excessive cynicism about ourselves and others. These mistakes, however, have also been given the ability to add to our sincerity. To strengthen our resolve. To understand that we don’t want to be disgraced when we stand before our Lord. Some honest reflection allows us to understand that we cannot change the past. It is up to us to use our past constructively, or let it affect us destructively. This goes along with another benefit that we need to actively identify and seek. Our increased ability to learn from the mistakes of others that stems from the learning process we underwent is priceless. The goal is to minimize our mistakes and continuously improve ourselves. Aim high. There are people whose choices are between good and a greater good—bad leaves the equation after a certain point.

Where we will end up depends on a lot of factors. Our best bet is to truly give it our all. Again, easier said than done. Sometimes we will slip where we least expect it. Many times we will find ourselves exceeding our own expectations. If our general direction is up, then we are on the right track. If we are falling, then we better catch ourselves quick. The sooner the better. Do not let it be “too late.”

Thanks for reading.

By Salman Khan

Lyndon B. Johnson, our 37^th President, sought to establish the Great Society. It was his vision for the future of America, a place filled with equality not only racially, but economically and socially. It entailed the passing of one of the most ambitious and comprehensive programs the country had ever seen, comparable only to Franklin Roosevelt’s New Deal. LBJ had good intentions, and he fought tirelessly for this grand vision. All was going well, except for one thing. The war in Vietnam under Johnson was going horribly. Although he ran on an agenda of peace, he escalated the war tremendously. Ultimately and really regrettably, his foreign policy blunders overshadowed his great successes and good intentions on the domestic front. And, what we now remember of Johnson is his failure in Vietnam, not his remarkable vision for the Great Society. His entire presidency and all the good he sought to do took a backseat to the one area of his presidency in which he failed.

Now why is all this significant? Terrifyingly, LBJ is all too similar to many people in the Muslim community who are working towards a better future and vision. Many of us mean incredibly well, but unfortunately our actions and intentions are forever tainted with certain mistakes that we made along the way. The most common example includes many of our elders who work tirelessly to inculcate the love of Islam in our hearts but in doing so, focus on the outer technicalities– the clothes we wear or the beard length we sport–rather than the inner-morality. Also, often in the process of trying to teach we use abuse, whether physical or verbal, as a tool to shape the individual. However, this process backfires totally, and the individual is left with a feeling of rejection and contempt. This feeling of rejection leads, much like it did with LBJ, to a backlash, where the individual and society do not remember the good that we did, but rather the evil that we inflicted. This twisted image is what we as a whole are defined and remembered by, much like it was with LBJ. The worst part is when this attitude of negativity and aversion is associated not only with us, but with Islam itself.

Unfortunately, the Muslim community today is filled with stories like the ones above. These stories collectively have produced a generation of Muslims feeling contempt for their religion and community, rather than love and affection. This has led to devastating consequences. Not surprisingly, under his presidency LBJ experienced the emergence of the “counterculture,” a time ripe with revolt and protest over the way things were. It was a time defined by drug use, open sexuality, and rebellion by the youth. The Muslim community is facing a similar counterculture which has emerged as a result of our own practices in raising and “bettering” our youth. This is why Muhammad is in the club Friday night, instead of in the masjid. This is why Fatima could care less about her parents, because she sees them as backwards and controlling. This is why we have a huge segment of our youth ashamed of their Muslim identity, who in their college classes won’t even stand up to the wrongs that are said about their own religion. It’s because they themselves are ashamed of that identity and see it as something negative. And it all starts with the way in which we deal with our youngsters. Are we providing a safe outlet for them to ask why, or are we hitting them every time they do? Are we judging every single person that looks or acts differently, or are we providing a welcoming atmosphere to each individual regardless of how they look, dress, or behave? Are we listening to the advice of the Prophet ﷺ (peace be upon him) when he said to treat each person as you would like to be treated, or are we instead treating others as inferior to us?

If we as a community do not address the causes of the emerging counterculture, we will continue to experience backlash, and we will continue to decline. We need to remove our Vietnams, so they do not overshadow the good we seek to do. We have to learn from our great president, and ensure that the Great Society we envision for our youth is achieved without interference from the mistakes we make along the way.

Mistake #1: “There is only one right answer for every issue.”

Differences of opinion among scholars are a natural and inevitable part of Islamic jurisprudence.  We discussed a number of reasons for these differences in some of the earlier posts in this series.  In Pt. III we mentioned that many of the texts of the Qur’an and hadith are worded in a way that leaves room for more than one legitimate interpretation. We also noted that there are a number of sources from which legal rulings are derived, which scholars may consider and weigh differently in formulating their opinions.  Finally, in Pt. V, we described how scholars may differ in their assessment of a specific situation and the context in which it takes place, and as a result differ in what they believe is the most suitable application of Islamic teachings in a given scenario.

While some people may claim that scholarly differences of opinion are caused solely by human error, or certain scholars’ lack of familiarity with the texts, the factors that we have previously discussed belie this misconception.  It is clear that there are many legitimate means by which scholars can come to different answers on the same issue.

With the exception of a small minority of scholars—including, in more recent times, Sh. Albaani¹—the vast majority of scholars throughout history have considered such differences a mercy and a blessing.  An assembly of scholars in Mecca headed by Sh. Bin Baaz described the wisdom of such differences in the following way:

“… The differences that exist among the juristic schools over some issues, caused by academic reasons, [have a] great divine wisdom behind their existence: [they] are a form of God’s mercy for His servants, and they serve to expand the methods by which rulings may be derived from the sacred texts.  Furthermore, these differences are a blessing, and a juristic treasure that provide room for the Muslim community in its religious and legal affairs, such that it is not restricted to a single opinion when faced with a particular legal issue without any alternatives.  Instead, if at any time, or for any issue, the opinion of a particular scholar² becomes difficult for the Muslim community to follow, it is able to find relief, leniency, and ease in another opinion, according to (its own) legal evidences.”³

In a similar vein, the great scholar Ibn Qudama al-Maqdisi said, “Disagreement among scholars is an abundant mercy, while agreement between them is a decisive proof.”⁴

It has been related that the Prophet ﷺ said, “Difference of opinion among my community is a token of divine mercy.”⁵ Although scholars have disputed the authenticity of this report, the vast majority of them agree with the meaning that it imparts.

A General Principle for Dealing with Differences

The general axiom we should seek to follow when encountering contentious issues is that “there should be no condemnation [inkaar] in matters of ijtihad.”⁶ This principle states that in cases in which there are no clear, unequivocal directives from the Qur’an or hadith about an issue, and in which scholars use a legal process (ijtihad) to contextualize the evidences and derive rulings, one should not engage in inkaar of one or another from among their opinions.  Inkaar comes from a verb that means to rebuke, censure, renounce, or reproach.  While we may personally subscribe to a particular opinion on an issue, and feel that it is the most authentic, accurate, or the most suitable for a given situation, we should not discount the other legitimate opinions that exist.  We should respect those who follow the opinions of other scholars, and allow them the space – both in our understanding and in our physical dealings – to follow those opinions.

It is important to note that this principle is not in any way dismissing ijtihad, or the scholar’s endeavor to determine the most correct opinion on an issue, the promulgation and teaching of that opinion once it has been determined, or for a scholar to defend his or her opinion and respond to other scholars’ contentions.  This is in fact the essence of the mujtahid⁷ scholar’s task.  In short, there is no problem with a qualified scholar respectfully disagreeing with another qualified scholar, based on his or her ijtihad.  What this axiom is prohibiting is the condemnation of someone for following another legitimate scholarly opinion, particularly when done by a layperson.  The layperson may not be cognizant of certain nuances related to the issue or its evidences, that may have led to the formulation of more than one strong, legitimate scholarly opinion regarding it.  They may also be unaware of the reality of the other person’s situation and circumstances, which may make another ruling more suitable and appropriate for them in a particular case.  Unfortunately, it is when laypeople take on the mantle of the scholars, in seeking to promote certain opinions or deconstruct others—often in a harsh, hasty, or uninformed way—that discord and conflict often arises in our communities.  In many cases, a qualified scholar would seek to facilitiate and accommodate, while the layperson would seek to constrict.  This is perhaps why Imam al-Ghazali is reported to have said, “If those who do not possess knowledge avoid the scholarly discussions, disagreement would end [entirely]!”

Should All Differences of Opinion be Respected?

The above-mentioned axiom restricts the respectful consideration of differences of opinion to matters of ijtihad, and excludes those rulings that have been definitively established or explicitly and clearly stated in the texts (qat`iy).  In our times we may find people who lack the requisite level of knowledge and training in Islamic law attempting to promote ideas that contradict these well-established rulings.  They may call on the spirit of broadmindedness that Islamic scholarship has generally embodied throughout history to encourage acceptance and tolerance of these claims.  However, in so doing, they fail to realize that scholars have made a clear distinction between the type of differing of opinion that is acceptable and respected, and that which is blameworthy and to be rejected.

Imam Ibn Taymiyya, for example, states that there are two types of issues on which disagreement may exist.⁸ One type consists of issues that are either not addressed by the sacred texts at all, or addressed by texts that are probabilistic (dhanni) and therefore open to more than one scholarly interpretation. With respect to these issues, disagreement is to be expected, tolerated, and respected.  The second type consists of issues that are addressed by definitive, unequivocal texts of the Qur’an, hadith, or ijma’ [scholarly consensus].  Since these issues are so clearly and authoritatively addressed by sacred law, they must be considered beyond the scope of intellectual exertion and varying interpretations, and differences regarding them must be rejected and condemned.

Shaykh Hamza Yusuf also describes this dichotomy in his introduction to The Creed of Imam al-Tahawi:

“Our differences are not the real problem; our failure to distinguish between our casual and core differences is the problem.  Differences in Islam fall into two categories: those that result from capaciousness of divinely designed diversity, and those that are factitious and eventuate in a transgression of the divine limits of acceptable differences, leading to strife and religious discord. The second is a punishment and a sign of an arrogant humanity that chooses caprice over guidance. Our Prophet ﷺ said, ‘No people abandon a guidance that they were upon with being given disputation in its place.’ And Imam Malik said, ‘Argumentation hardens the heart and engenders resentment.’”⁹

The differences that are to be respected are those that fall within the bounds delineated by the Lawgiver.  They give a level of flexibility to religious practice, and allow Islam to be a viable way of life in different contexts, all while respecting Islam’s core teachings, ethics, and principles.  Blameworthy differences are those that go beyond these bounds, and encroach on the values and teachings of Islam that are not open to a range of interpretations.  These differences are the ones that usually cause serious conflict, strife, confusion and misguidance in our community.

Conclusion

On a range of issues in Islamic law, we find that more than one answer is considered acceptable or valid.  This is an evident sign of Allah’s mercy and compassion, as is the reward He has promised for the mujtahid scholar, even the one who errs in his or her ruling.  Legitimate differences of opinion should never be a cause for division, hostility or hatred in our relationships with others.  We should consider such differences from the light of the expansiveness and generosity of Allah’s law, instead of deeming them contemptible problems that must be eradicated.  We should also be informed about what types of opinions go beyond acceptable boundaries, and the means of clarifying and addressing them properly.  Intelligent assessment and study of these issues is critical for sound religious practice as well as a healthy discourse in our communities.

May Allah Most High bless us with the best of manners, making us generous, kind, and fair with others, composed and calm in our discussions, and sincere in our efforts to better ourselves and then to teach and inform those around us.  Ameen.

Conclusion to the Series

As this series comes to an end, we ask Allah Most High to accept it from us and forgive us our mistakes and shortcomings.  May He make this series of articles a means by which people learn more about His religion, gain insight into the beauty and intricacy of its sacred law, and feel motivated and inspired to learn more.

A text in at-Tabarani states that the Prophet Muhammad ﷺ said: “You are living in a time that has many fuqaha (jurists; people who understand religion) and your lecturers and preachers are few.  You live in a time in which those who give are many, and those who ask are few.  And you also live in a time when action is preferable to knowledge.  But there is coming a time upon this community in which the preachers will be many, but those who understand the religion will be few.  Those who ask will be many, and those who give will be few.  And in those days, knowledge will be better than action.”¹⁰

For Further Study and Reading in the Subject of Usul al-Fiqh:

• Sacred Law in Secular Lands, Volume 1 & 2 (CD Set), by Sh. Abdallah Bin Bayyah, with live translation by Sh. Hamza Yusuf, Alhambra Productions.
• Principles of Islamic Jurisprudence by Muhammad Hashim Kamali, Islamic Texts Society.
• The Distinguished Jurist’s Primer by Imran Ahsan Khan Nyazee (translation of Bidayatul Mujtahid by Ibn Rushd), Garnet Publishing.

Mistake #2: “The rules of Shari`ah should be constant and unchanging.”

On the opposite end of the spectrum of what was discussed in Part IV of this series are those who believe that the Shari`ah is a completely static and fixed entity.  Such people may scorn the idea of rulings of Shari`ah changing from one circumstance to another as ‘watering down Islam,’ or ‘changing Allah’s religion to please people.’  In a desire to protect religious practice from the whims of the lower self or from adulteration by modern-day trends, they may insist on applying the rulings of Shari`ah in the exact way they were articulated and practiced in the time of the early generations of Muslims, or the era of certain classical scholars and their students.  What is often overlooked here is that in one’s zeal to shield one’s religious practice from inappropriate change, one may actually be closing the doors on changes that the Shari`ah does in fact condone.  In lumping together all the rulings of Islamic law into one monolithic category – that of being fixed, independent of context, and the same through varying times and places – one is making Shari`ah overly rigid, in a way that is not faithful to its inherently balanced nature.  In this article we will discuss some of the means by which rulings of Shari`ah can legitimately change, seek to differentiate between rulings which are affected by contextual factors and those that are not, and clarify some misconceptions related to these points.

The Role of Culture and Custom in Shari`ah

Scholars of Usul distinguish between two types of rulings when considering whether cultural factors play a legitimate role in their development.  The first type are those rulings of Shari`ah that are constant, such as acts of worship, like prayer and the rites of Hajj, as well as commands and prohibitions that are clear and well-established by texts (al-m`alumu min ad-deeni bidarura), such as the obligation of mutual consent in contracts, the prohibition of the consumption of alcohol, a husband’s financial obligation to his wife, the obligation of hijab, and so on.¹ Matters of culture, custom, or factors related to time and place have no influence on the establishment of these rulings and they remain unvarying across history and geography.

The other type of rulings are those that, by their nature, must take into account the normative practices or customs of the people who are seeking to apply them.  An example of this can been seen in the rulings related to statements of divorce.  Whether a statement would be considered an overt expression of divorce (sareeh) or one that is ambiguous and connotes more than one meaning (kinaya) would depend on the customary usage of certain expressions and phrases in the language of a people.  Similarly, muru’ah, or the condition of uprightness necessary for the acceptance of one’s testimony, is determined in different ways in different places.  A man entering a public setting with his head uncovered would be a sign of immodesty and a lack of muru’ah in many traditional Eastern cultures, while in other places this would not be the case.  A third example can be seen in the command for believers to interact with others with ma`ruf, in a manner of goodness and excellence.  The exact actions one would commit and the particular words one may say to be considered behaving with ma`ruf would obviously vary, depending on the respective culture and situation.  These are all examples of rulings that are related to custom, and what is intended by the axiom that, “Common practices or customs of a people can be used as a legislative source for rulings.” (al-`aadatu muhakkamah).²

What is important to note here is that the Lawgiver, Allah the Exalted, has linked some rulings to context and situation (manat), and that this naturally leads to different manifestations of these rulings in different scenarios.  This does not mean, as some may presume, that one is deviating from the law itself, since these varying configurations are within the legitimate breadth of the original command or prohibition in question.  In the same way we find water a legitimate means of purification in some cases, and dust a legitimate means in others (in tayammum³), each depending on the circumstance, so too we find rulings applied in different ways according to context, while still maintaining the underlying directives intended.

In the examples mentioned above, we see that the underlying rules or directives of Shari`ah are not in any way challenged or altered.  The legal consequences of explicit and implicit statements of divorce remain the same.  The condition of muru’ah for a witness’s testimony remains intact, and the command for acting with ma`ruf remains constant.  However, it is in consideration of the relevant culture that a scholar assesses the situation and determines how these rulings can accurately be applied.

The Role of Maslaha in Shari`ah

A second means by which rulings may be subject to change or new rulings may be established is related to the concept of maslaha, or consideration of public interest.  Scholars may seek to establish a ruling with the objective of securing the well-being of a people, either by promoting some benefit for them or protecting them from some type of harm.

This method of legislation is limited to matters of ijtihad⁴, and excludes devotional matters (`ibadat) and issues that have been definitively established by authentic texts (qat`iyat).  Establishing this type of ruling also has certain conditions.  It must be in line with the objectives of the Lawgiver, have a realistic probability of bringing about the benefit intended to the general population, and be corroborated in some way by a definitive text or scholarly consensus.⁵ Some scholars, particularly of the Maliki and Hanbali schools, state that such a ruling would have proper grounds for legislation even if no indication about it exists in Shari`ah, as long as it does not conflict with any of the Shari`ah’s established values and principles.⁶ This is because the texts we have available to us are limited and fixed in number, while the varying and evolving situations of people are virtually limitless.

We find examples of this consideration of maslaha in the practice of even the earliest generations of Muslims, including the companions of the Prophet ﷺ.  Abu Bakr (may Allah be pleased with him) authorized the compilation of the Quran into one volume during his rule – something that was not done in the time of the Prophet ﷺ – after concern for its preservation intensified with the death of many of those who had memorized it.  Umar (may Allah be pleased with him) suspended the prescribed punishment for theft in a year of famine out of consideration for those who may have felt compelled to steal out of duress.  He intensified the punishment for drinking alcohol when many of the companions became concerned about its widespread acceptance, due to the influence of Persian culture.  He also ruled that three statements of divorce in one sitting would count as three separate divorces, in order to lay emphasis on the seriousness of such pronouncements.⁷ These were unprecedented rulings that were not seen in the earlier rule of Abu Bakr or the time of the Prophet.⁸ Uthman (may Allah be pleased with him) ruled that if a husband irrevocably divorced his wife on his deathbed with the intent of barring her from inheritance, she would still be granted her rightful share of the inheritance.  Ali (may Allah be pleased with him) would hold craftsmen and traders responsible for the loss of goods that were placed in their custody, in order to ensure greater care in safeguarding others’ property.⁹ A later example can be seen in the issue of accepting financial compensation for teaching Quran or acting as an imam or muezzin.  While Imam Abu Hanifa and his students Abu Yusuf and Shaybani prohibited people from doing so, later Hanafi scholars allowed it as a means to help preserve the Quran, and because such people were no longer provided for from the treasury of the Islamic state.¹⁰ When the circumstances changed, we find that the ruling changed as well.

From these points we can see that even in the earliest generations of Muslims, scholars had an interest in and sensitivity to the current trends and issues that were affecting their communities, and would issue their rulings in consideration of them.  The task of the scholar was not only to accurately derive rulings from textual sources, but to determine the best method of their application in a given situation, community, and culture, that would bring about the most benefit and minimize harm.  Such a task required sound knowledge not only of sacred texts, but also of context.

The Dilemma of Importing Fatwas

In light of the above, we can see why dependence on fatwas from abroad or from ages-old texts could, in some cases, be quite problematic.  A thorough understanding of the normative culture of a people is very important, particularly in matters of marriage, divorce, and other social issues.  While rulings on matters of ritual purification, prayer, fasting, and so on may be independent of context and therefore legitimately gleaned from qualified scholars in any locality or from any time period, this is not the case for many matters that we find pressing in our communities and families.  It is for this reason that the development of an indigenous scholarship in our times, that has a strong grounding the Islamic sciences as well as a deep and nuanced understanding of the environment in which their rulings will be applied, is vital.  An Arabic expression states, “the people of Mecca are most knowledgeable about its hills and valleys” – meaning that those who are native to a land are the most familiar with it and the best able to navigate its territory.  Similarly, scholars who are indigenous to a land and are currently living in it would be most adept at addressing its people’s concerns, problems, and issues.

The Question of Minority Fiqh¹¹ (Fiqh al-Aqalliyat)

Minority fiqh, or fiqh al-aqalliyyat, has been criticized by some as a means of illegitimately changing rulings to accommodate living in a non-Muslim environment.  While the term itself is relatively new, the concept of certain religious rulings changing according to context and environment is not something novel to Islamic jurisprudence, as we have clearly shown.  Having a category in fiqh that expressly relates to the concerns, questions, needs and difficulties that Muslims face as a minority – issues that are often not found in the traditional lands of Islam – should be seen as a specialization, and not a deviation.¹²

Conclusion

A desire to preserve Islam from unwarranted or illegitimate change is certainly something noble and commendable.  However, our concerns about such changes should not cause us to cling to a rigidity in our outlook that hinders Islam from being a viable, livable tradition in our times.  We should not relegate Islamic scholarship to a simple rehashing, translation, or transposition of the work of our forebears, but should give scholars of today the space to navigate and explore new and relevant issues of our times, using the legitimate means Shari`ah has granted.  This tradition of scholarship is one that needs to be enlivened, nourished and encouraged in our communities, so that the profound beauty of sacred law can become a reality by which we live our lives.

May Allah help us to understand and practice His religion in the best, most balanced, and most beautiful of ways.  May He bless our communities with leaders and scholars who can help us to live our lives in accordance to sacred law, and in a way that is pleasing to Him.  Ameen.

The Fatal Mistake

It was one of the most intense moments of his life. Those around him had likely never striven so hard and moved so fast. As the battle waned and the fighters retreated up the hill a sense of relief and calmness overtook them: they had made it out alive.

Allah `azza wa jal (honored be His Glory) says in the Qur’an:

“[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allah is [fully] Acquainted with what you do.” (Qur’an, 3:153)

Here Allah suhanahu wa ta`ala (Glorified and Exalted is He) cites an incident to be remembered and reflected upon. The Prophet ﷺ stood, with few by his side, calling those who were fleeing; there was utter confusion as friends blended with foes. Many righteous individuals died in the havoc that ensued, and the life of Prophet ﷺ seemed in jeopardy.

As the opposing army enclosed the Muslims, the Prophet ﷺ was exposed. One of the Quraysh thought he had killed the Prophet ﷺ and announced his death. In order to deny the claim and re-instill faith in the Muslims, the Prophet ﷺ called out to anyone that could hear him, exposing his position. Now the strongest warriors of Quraysh were vying for the head of Muhammad ﷺ. Seven of the Ansar fell in his defense, and he was left with two of the Muhajireen at his side. As is described in al-Raheeq al-Makhtum (The Sealed Nectar),

“Utbah bin Abi Waqqas pelted him with stones. One of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by `Abdullah bin Shihab Az-Zuhri who cleaved his forehead. `Abdullah bin Qami’a, who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh ﷺ for over a month — though it was not strong enough to break his two armors. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek.”

It was not until other sahabah came to his ﷺ aid that they were able to turn back the enemy fighters.

Initially the Muslims had been defeating the Qurayshi army. Allah ta`ala [Almighty] says:

“And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers. (Qur’an, 3:152)

Since the battle took place near the small mountain of Uhud, the Messenger of Allah ﷺ positioned forty archers atop the mount to ensure that Quraysh would not attack from behind. When the archers were in place the Muslims were winning by the grace of Allah `azza wa jal. It wasn’t until the archers disobeyed the orders of the Prophet ﷺ and came down the hill that Khalid ibn Walid (who was not Muslim at the time) was able to ambush the Muslims.

This was an incredible test of patience and faith. As Allah (swt) says, it was in this time that some of the underlying desires of the sahabah were exposed.  Of course Allah (swt) protected the Prophet ﷺ and those that were written to died would have died regardless, but their decision to come down the hill for the booty of war not only resulted in the death of many sahabah, but also a near death experience for the Prophet ﷺ. The message as we know it today was jeopardize because of one decision.

A Community Founded on Islam (3:103)

And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided. (Qur’an, 3:103)

Although these verses were actually revealed later in the life of the Prophet ﷺ, they are placed before the verses of Uhud in Surat Al `Imran. Allah explicitly points out that the sahabah had little in common before Islam; they had been millionaires and beggars, men and women, young and old, of various tribes, bandits and traders, warriors and feeble-men, tall and short, healthy and sick, orphans and those of strong kin. The only thing that brought them together was Islam and it was the only that kept them together in such a trial.

How was the community supposed to react after Uhud? Were they to be punished or forgiven? The following verses were revealed after the battle, addressing the situation of the Muslims at the time. There are many lessons to be derived, but I will focus exclusively on two in sha’ Allah (God willing): the appropriate reaction of those who wronged and those who are wronged.

1. Don’t fall into haram (3:130-132)

O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.

And fear the Fire, which has been prepared for the disbelievers.

And obey Allah and the Messenger that you may obtain mercy. (Qur’an, 3:130-132)

Not only had the sahabah gone through a traumatic experience, but now they were in a financially precarious situation. They had spent much of their wealth and time fighting for the cause of Allah (swt) only to go home with nothing material. The sahabah had families to take care of and children to feed but it was at this time that Allah `azza wa jal reminded the believers to stay away from interest (money maker!) and to be firm in obedience to Him. The shari`ah (Islamic Law) sent down to us has the rules and guidelines to be the most successful in the next life and this life no matter the situation.

Similarly, if we are wronged, we cannot fall into the trap of backbiting or slandering any individual or anything else haram. Often times we simply forget everything good that came from this individual and all the negatives come flooding back (no doubt with the aid of shaytan—the devil). And if we are the ones who commit a mistake, it is most difficult to keep a straight tongue. It is in these particular times that it is hardest to be steadfast on the principles set forth by Allah and it is easiest to give into the whispers of shaytan.

2. Seek and give forgiveness (3:136-140)

And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous.

Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good;

And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins – and who can forgive sins except Allah? – and [who] do not persist in what they have done while they know.

Those – their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers. (Qur’an, 3:133-136)

Out of the mercy of Allah `azza wa jal, we are not expected by any means to be perfect. If fact, the Prophet ﷺ even tells us that “All the children of Adam are fallible and the best of those who make mistakes are those who repent.” [Tirmidhi and Ibn Majah] So first, in any trying situation, we should seek the forgiveness of Allah (swt) for falling short, whether it’s apparent or not where exactly we fell short. Allah `azza wa jal starts in these verses by imploring all the believers to race for forgiveness, regardless if they were of those who disobeyed the Prophet ﷺ. There is always room for improvement, no matter how big of a “success” or “failure” an individual person’s reaction is in a situation.

Thereafter, Allah starts talking to those who were wronged. Interestingly though, He (swt) does not explicitly distinguish them from those who disobeyed; rather, He only describes them by their good characteristics. He `azza wa jal first points out that they give in charity in hardship and difficulty, showing that the believer is unwavering in his or her good actions. Second and third, Allah describes them as “those who restrain their anger and who pardon people.” Ibn Kathir says in his tafsir (commentary on the Qur’an), “They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard.” Furthermore, the literal translation of “restrain anger” is “swallowed their anger.” Nouman Ali Khan makes a note here that since “swallow” is in the past tense, it implies that their anger does not show because they already swallowed it! Additionally, Allah `azza wa jal uses the word عفوة to describe how the believers should forgive each other. When you forgive with عفوة it is like the act or deed were written in the sand and then wiped away, as if it never existed!

Then Allah (swt), without switching audiences, mentions those who erred. Instead of chastising (although in other places He does point out their mistakes) or commanding them, He (swt) describes the best characteristics to embody in their situation. He says that they should sincerely seek His forgiveness and to never return to their mistake because Allah is the only one who forgives sin.

Although lives were lost at Uhud because of the decision of a few, mistakes are made, and the best way to move forward as a community is with forgiveness. Everything Allah says in these verses is directed at the believers in general, allowing each individual to identify under which category they fall without explicitly reprimanding specific individuals. Thus, these verses contain little change in address between those who were wronged and those who erred. It is only by Allah’s mercy that we are protected from sin and error; so when our brother or sister commits a mistake, it is out of humility and understanding that we forgive and forget.

Naturally, justice or preventative measures should always be exacted against those who harm society. Allah calls us to stand for justice even if it were against ourselves and our own families. Out of the mercy of Allah `azza wa jal , we are not expected by any means to be perfect. If fact, the Prophet ﷺ even tells us that “All the children of Adam are fallible and the best of those who make mistakes are those who repent.” [Tirmidhi and Ibn Majah] So first, in any trying situation, we should seek the forgiveness of Allah (swt) for falling short, whether it’s apparent or not where exactly we fell short. Allah `azza wa jal starts in these verses by imploring all the believers to race for forgiveness, regardless if they were of those who disobeyed the Prophet ﷺ. There is always room for improvement, no matter how big of a “success” or “failure” an individual person’s reaction is in a situation.

When someone else is wronged, we should always demand his or her rights, but when we are wronged it is always better to forgive if possible.  (Qur’an, 4:135). This does not, however, void us of being able to forgive each other for our mistakes, no matter how grievous. When someone else is wronged, we should always demand his or her rights, but when we are wronged it is always better to forgive if possible.

Take these following examples as practical consideration:

• During the battle, “Hudhaifah caught sight of his father Al-Yaman about to be killed by other Muslims. So he said: “O servants of Allah! Beware! This is my father. This is my father.” `Aishah (may Allah be pleased with her) said: “But they did not part with him till he was killed.” Hudhaifah then said, “May Allah forgive you.” And ‘Urwa said: “By Allah, from that time on Hudhaifah has always been blessed and wealthy till he died.”[Sahih Al-Bukhari 1/539, 2/581] That was because he forgave them and refused to take any blood-money for his father’s murder but recommended that it be spent in charity.” [al-Raheeq al-Makhtum (The Sealed Nectar)]
• The brothers of Yusuf `alayhi as-salam (may peace be upon him) threw him into a well as a young child out of envy (12:15). He was then readily taken into slavery (12:20) and then jailed for much (12:35)—if not all—of his youth. Because of his brothers Yusuf (as) had to suffer for years. Yet Yusuf (as) not only forgave them, but laid the blame on shaytan for creating hostilities between them (12:100).
• Sins of a Father

3. Normalize (3:159)

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Qur’an, 3:159)

The greatest reaction is, of course, that of the Prophet ﷺ. In the verse above, Allah (swt) not only reminds us of the soft, kind and understanding demeanor that the Prophet ﷺ was blessed with, but also instructs him ﷺ to forgive those who disobeyed, seek forgiveness for them from Allah, and to continue to consult them in affairs! Allahu akbar! It is also important to note the Prophet ﷺ wanted to wait for the Quraysh in Madinah instead of meeting them at Uhud. He ﷺ chose to instead leave for Uhud because many of the best companions had urged him to do so. At this time of material defeat, all of an individual’s decisions come flooding back as one tries to determine where the mistake was made. Instead of blaming his companions for the error in judgment, he ﷺ was understanding and forgiving. On top of this, Allah then commands him to continue to seek their council and to rely on Allah (swt) for facilitating the best outcome and result. How could one possibly react better?

Many of us might pass over these points in a breeze, sidelining them because of the pain we have suffered at the hands or words of someone. Some of us may even go to the point of hatred and resentment. Look at the example of the sahabah and that of the Prophet ﷺ: they suffered much worse; the entire Muslim population was on the brink of extinction, but they still stayed steadfast on the principles that Allah set forth. Many times the very decision to forgive can be as hard as forgiving itself. Although there is an enormous amount of personal and internal struggle involved in forgiving a heinous sin, forgiveness is exactly the solution to all the pain and anger. Forgiveness is in clear and utter recognition of the fact that Allah (swt) is the Most Wise, the One Who Decrees and the One Who Knows the best for any situation. Clearly the example that Allah sets forth for us all is a people, the best of people, who forgive and forget as if it never happened, even in the face of the death.

It is when we come together as a community with understanding and forgiveness that we will be able to get over the relatively minor blips in our Islamic work. We need to focus on achieving the higher objective under the watch and protection of Allah (swt).

May Allah `azza wa jal grant us success in both worlds. May He grant us the strongest bonds of brotherhood for His sake so that we might complete work in His cause and—out of His mercy—attain His pleasure. Ameen!