Originally published in January 2013.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction: 

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

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

Reflection Outline:

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

Part I

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

Source of this Principle:

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

Key Daw`ah Concepts: 

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

Desired Da`wah Outcomes based on these concepts:   

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

Explanation of Principle 1:

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

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

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

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

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

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

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

Upshot: 

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

Usul al-Fiqh Series: Part I

Primer in Conceptualizing Usul al-Fiqh

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

Defining and Describing Usul al-Fiqh

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

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

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

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

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

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

Benefits of Usul al-Fiqh

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

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

Goal of Usul al-Fiqh

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

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

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

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

Qualities of the Mujtahid:

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

Linguistic Indications:

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

Rules for Dealing with Proofs:

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

Key Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Practical Application:

Imam Suyuti (ra) narrates:

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

Qur’anic Reflection Series:

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

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

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

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

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

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

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

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

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

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

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

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

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

Circumstances During Which The Verse Was Revealed

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

Discussion On Scholarly Principles Related to Understanding the Qur’an

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

What is Sunnah?

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

Understanding Sunnah in Usul al-Fiqh

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

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

The Sunnah and Understanding the Qur’an

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

The Historical Events Surrounding the Verse

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

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

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

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

Qur’anic Reflection:

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