There can only be one truth, right? So when it comes to Islamic law this must also be the case. There may be different opinions but only one of them is correct and therefore my ‘shaykh’, ‘madhab’, ‘tariqa’, ‘group’ is usually right to the exclusion of others. This may be the type of logic that leads to much of the intolerance amongst Muslims today, particularly in the West. You only have to momentarily interact on social media or talk to people, usually around the masjids, to experience this.

The more troubling thing is that this type of attitude often comes from people who appear to have little or no religious training apart from being an activist belonging to this or that group or being a follower of Shaykh X. What has led us to this dire situation?

Due to the fact that a Muslim is defined as one who surrenders to Allah and then acts in accordance to Islamic law, issues of fiqh (Islamic jurisprudence) and its associated debates and differences have invariably become an essential part of an ‘active’ Muslim’s life. The shari`ah (Islamic faith, law and ethics) is central to a Muslim’s identity as it informs his or her values and actions.

However, our tradition in general—and our legal tradition in particular—has always been one that accommodated diverse opinions within an agreed framework. Take the Qur’an itself; there are at least seven different but equally valid ways of reciting the Qur’an. These have been narrated widely on the authority of our Imams (leading experts) of recitation all the way from the Sahaba (companions of the Prophet ﷺ) who all learnt the Qur’an directly from the Prophet Muhammad ﷺ (peace be upon him).

Take a look at our legal system. We have four surviving legal schools (madhahib), but there were many more. Muslims throughout history have generally recognised them as equally valid schools. Then within the schools you have a whole range of diverse opinions between the founder of the schools and their students or later scholars of the madhab. However, often the followers or supporters of the very same madhabs or their shaykhs (scholars) become fanatical or go to extremes due to various factors, one of them being their lack of understanding of what a madhab actually is. This misunderstanding is not restricted to a madhab alone; it can be applied to an opinion or a particular scholar.

Shaykh al-Hasan al-Dedew describes the madhab in this respect:  ‘The madhab is a way of dealing with the text (Qur’an and Hadith). Therefore everything that Jibril `alayhi alsalam (Angel Gabriel, peace be upon him) related from Allah subhanahu wa ta`ala (exalted is He) is not the exclusive property of anyone’s madhab.  Everything which is considered qat’i (‘definitive’, clear cut) from the texts is not the exclusive property of anyone’s madhab. Therefore the madhab (exists) only in those issues that require ijtihad (reasoning, in order to arrive at the meaning or legal implication.)’

In other words those texts from the Qur’an or hadith (narrations of the Prophet ﷺ) that are agreed upon, in terms of their meanings and legal implications, are not the exclusive property of anyone’s madhab or shaykh but rather it is obligatory upon all to accept and follow them without any difference. The differences and therefore the existence of madhabs occur in those texts that are ‘speculative’ (dhanni) in terms of meaning, and carry more than one interpretation due to a number of factors, which are outlined in the books of Usul al-Fiqh (legal jurisprudence). The question here is in this regards, where legitimate differences of conclusions occurs, is there only one actual truth in the matter?

Before we proceed to answer this question it is worth clarifying another common confusion. There is a difference between something being legally valid and something being correct or the only truth. There may be several opinions on one issue and if they are issued from qualified scholars who have followed sincerely the procedures of ijtihad and have exerted their utmost efforts to arrive at the truth, then all of the opinions may be legally valid and acceptable. Even though only one of them may have arrived at the actual truth of the matter or the correct answer.

To give an example the Hanafis consider bleeding to invalidate wudu (ablution) whilst other schools like the Shafi’e madhab are of the opinion that it does not. Both opinions are considered by all sides to be legally valid for the layman in that for someone who follows either opinion, his wudu is valid.

So we return to the question as to whether or not there is in actual fact only one correct ruling on the issue, even if others are incorrect but valid. Al-Shawkani says that Imam Abu Hanifah, Imam Malik, Imam Shafi’e and the majority of the jurists (may Allah’s mercy be upon them) are of the opinion that in such matters the truth (haq) is one, but it is not defined or known to us, though it is known to Allah (swt). In other words there is only one correct opinion, which Allah (swt) knows and is not knowable by anyone else with 100% certainty. However, the other opinions, even if they are not the actual correct one, are still valid for the ordinary person to follow.

If we could all just accept a general rule that different madhabs and opinions of the jurists are all equally valid as long as they are as a result of valid ijtihad from qualified scholars and are not from the anomalous (shadh) opinions that have been rejected by the vast majority—we could then begin to understand the nature and dynamics of our shari`ah that would enhance unity amongst our communities particularly in the West where basic Islamic literacy levels are low and where diverse Muslim communities are often living together with access to a plethora of thoughts, madhabs and opinions.

We should ponder on the words of Imam al-Shafi’e who is reported to have said, ‘I believe my opinion is right with the possibility that it is wrong and I believe the opinion of those who disagree with me is wrong with the possibility of that being correct.’ This was the attitude of most of the Imams. The Sahabas who were trained by the Prophet ﷺ differed amongst themselves on legal matters but maintained brotherhood and respect.

Once this is clear, the other logical point to then move on to and accept is to avoid condemning other legally valid opinions as ‘batil (inferior),’ ‘haram (unlawful),’ misguided’ etc. In other words—don’t ‘enjoin the good and forbid the evil’ on issues of valid legal differences as one of the conditions to forbid an evil (munkar) is that it should be an agreed upon evil and not one in which valid differences of opinion exist.

As our communities here in the West grow and develop, our scholars will be called upon to deal with a whole range of difficult and often unprecedented issues. They won’t necessarily all agree but if we understand the above we will respect each other’s differences and remain united as communities in spite of our differences.

Originally posted May 16, 2012

Notes from Bukhari: Part I | Part II

How many times have you heard someone say practising Islam or being a ‘religious’ Muslim is difficult? Reflect on the following: Imam al-Bukhari in his Sahih relates the following hadith (prophetic narration) in the chapter of On The Deen Being Ease.

It is related from Abu Hurayrah that the Messenger of Allah ﷺ (peace be upon him), said, “The deen [religion] is ease. Whoever makes the deen too hard for himself will be overpowered, so direct yourselves to what is right, follow a middle course, accept the good news of the reward for right action, and seek help [to reach your goal by being constant in worshipping] in the morning, evening and some of the night.” (Hadith no. 39)

Explanation

“Whoever makes the deen too hard for himself will be overpowered […]”

Ibn Hajar says that it means that whoever overburdens himself by excess in performing religious deeds without being gentle (on himself) will be incapacitated (to continue), cut off and therefore overpowered.

Ibn Hajar cites Ibn Munir as saying: “[…] This hadith contains knowledge from the emblems of Prophethood. Indeed we have seen and people before us have seen that everyone who goes to extremes in the deen is cut off [from continuity]. The intended meaning in the hadith is not to stop a person trying to perfect their acts of worship, for that is something praiseworthy, rather it is warning against the type of excess that leads to boredom, or against excess in supererogatory acts that leads to forsaking that which is more recommended, or that which leads to the performance of an obligation outside of its designated time. The example of the aforementioned is if someone prayed the whole night fighting off sleep until sleep overtook him in the last part of the night whereby he slept past the Fajr prayer in jama`ah [congregation] or past the best time for Fajr prayer or past sunrise after the designated time for Fajr prayer.”

Imam Ahmed narrates a hadith: “You will not attain this (deen) by excessiveness and the best of your deen is ease.”

“[…] so direct yourselves to what is right, follow a middle course, […]”

Ibn Hajar says fasaddidu (which is translated here as direct yourselves to what is right) means sticking to al-sadad meaning that which is correct without excess or deficiency. The lexicographers say al-sadad means balance/moderation (tawasut) in actions.

Ibn Rajab says balance (al-tawasut) in religious deeds is to not fall short of whatever one has been commanded to do and to not burden oneself with that which is beyond one’s capacity.

Ibn Rajab also says about the word qaribu (translated here as follow a middle course) that it carries the same or similar meaning to al-sadad. Ibn Hajar says it means if you cannot achieve the ideal then do your best to attain that which is as close to the ideal.

“[…] accept the good news of the reward for right action […]”

Ibn Hajar says it means to accept glad tidings of the reward for continuous action even if it is small. Meaning the glad tidings is for someone who cannot perform deeds to the ideal and that he will not lose any reward if it was not due to his intentional shortcomings. The object of the glad tidings is the reward, however the actual word itself (reward) is omitted in the hadith to induce a sense of veneration and magnificence towards the reward.

Ibn Rajab says it means to convey glad tidings to the one who traverses the path of obedience to Allah subhanahu wa ta`ala (exalted is He) through moderation, consistency and balance for he is the one who reaches the destination. Indeed the path of moderation and balance is more virtuous than other paths, so the one who travels this path is given glad tidings. For indeed moderation in adhering to the path of sunnah (prophetic tradition) is better than exerting great effort in other paths. The best guidance is the guidance of Muhammad ﷺ so whoever follows his path is closer to Allah (swt) than anyone else.

Ibn Rajab continues to explain that virtue is not due to the abundance of deeds that one performs; rather it is due to it being sincerely for Allah (swt), it being correct in accordance to the sunnah, and by the abundance of knowledge and actions of the heart. So the one who is more knowledgeable about Allah (swt), His deen, His laws and His shari`ah (religious law), and more fearful of Him, more loving of Him, and has more hope in Him is more virtuous than the one who is not in this state even if the latter performs more physical deeds than the former. That is why some of the predecessors used to say that Abu Bakr radi allahu `anhu (may God be please with him) did not excel others by much fasting or salah (prayer) but rather it was due to something deeply embedded in his heart. Some of them said the thing that was in his heart by which he excelled others was deep love for Allah (swt) and His messenger ﷺ and sincere counsel for Allah (swt)’s slaves.

‘Guide us’ (Ihdina)

In Arabic the word hidaya doesn’t simply mean guidance, it means to guide gently. The word for gift (hadiyya) in Arabic also comes from the same root letters as the word for guidance (hidaya). Religious guidance is the greatest gift that a person can possess. It is also something that we do not control or own, but rather it is bestowed upon us in an act of infinite mercy and grace by Allah subhanahu wa ta`ala (exalted is He).

Notice how it is in the plural—not ‘guide me’ but ‘guide us.’ This instils in us a sense of brotherhood by making this request on behalf of fellow Muslims, especially as we stand in prayer as a group.

Types of hidaya (guidance) mentioned in the Qur’an

There are four types of hidaya mentioned in the Qur’an. ((al-Raghib al-Asfahani (d.502/1108) Mu’jam mufradat alfadh al-Quran / Ibn Qayyim al-Jawziya, Bada’i al-Tafsir al-jami’ lima fassarahu al-imam ibn Qayyim al-Jawziya))

• General hidaya that is given to all creation. This type of guidance and knowledge is given by Allah (swt) to all created things. By this guidance, animals, plants and even inanimate objects fulfil the purpose for which they were created.  This also includes the general intellect, wits, and inherent intuitive knowledge given to all responsible beings regardless of their faith. This is referred to in the following verse:

He said, “Our Lord is He who gave each thing its form and then guided [it].” (Qur’an 20:50)

• Hidaya that is in the form of explanation and education by way of defining the two paths of good and evil. It is when someone guides you by explaining that which is good and warns you from that which is evil according to Islam. This is the type of hidaya referred to in this verse:

And indeed, [O Muhammad], you guide to a straight path. (Qur’an 42:52)

• Hidaya that is tawfiq (a specific type of divine guidance) and inspiration (ilham) from Allah (swt) to be guided to the truth of iman (faith), islam (submission), etc. The following verses refer to this type.

“…Thus does Allah leave astray whom He wills and guides whom He wills. (Qur’an 74:31)

No disaster strikes except by permission of Allah. And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things. (Qur’an 64:11)

• Hidaya that is in the next life, by which one shall be guided to Paradise.

And We will have removed whatever is within their breasts of resentment, [while] flowing beneath them are rivers. And they will say, “Praise to Allah, who has guided us to this; (Quran 7:43)

Each one of the above types of hidaya has a sequential connection and relationship. Without the first level of guidance you will not have the capacity to attain the second and without the second you cannot attain the third and fourth levels.

We have absolutely no power to guide anyone using any of the above types of guidance except for the second type of hidaya that is explanation and education.  This type of guidance is what is referred to in the following verses.

And indeed, [O Muhammad], you guide to a straight path. (Qur’an 42:52)

You are only a warner, and for every people is a guide. (Qur’an 13:7)

The remaining types of guidance, particularly the third type of guidance which is tawfiq from Allah (swt) to have iman, are what are referred to in the following verse of the Qur’an, again addressing the Prophet Muhammad ﷺ (peace be upon him):

Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided. (Qur’an 28:56)

In other words even the Prophets, much less others, cannot guide whom they choose to become believers in the sense of actually putting faith in a person’s heart.  They can only guide in terms of explanation, exhortation, clarification and instruction regarding the truth.

The first lesson here is that we should seek guidance in every matter with Allah (swt) first and foremost before turning to others. Secondly it should humble those of us who are inviting or ‘guiding’ others to Islam to acknowledge and internalize the fact that we have no real power over this matter, and that true guidance is the sole dominion of Allah (swt), the ‘turner of the hearts.’ However on the other hand, that should not make us despair of the work we do, for which our reward is with Allah (swt). But rather it should increase our confidence in inviting others knowing that the result is not dependent on ‘my da`wah’ or speech, which is full of weakness and defects, but is in the hands of Allah (swt) who can instantly change the hearts of the most wicked and tyrannical into the most pure and righteous.

The Ten Levels of Guidance

A Muslim may question why he or she has to ask for guidance at least seventeen times a day whilst they have already been guided to Islam. Scholars have explained that it is because firstly we ask for constancy (thabat) on guidance and secondly because there are so many levels and aspects of guidance that we are in need of in every detail of our daily lives that it becomes imperative to seek it.

The following will help to clarify. For example there are a further ten levels of guidance that need to be attained for one to be truly guided. ((ibn Qayyim al-Jawziya, Bada’i al-Tafsir al-jami’ lima fassarahu al-imam ibn Qayyim al-Jawziya)) Therefore one should bear in mind when asking for guidance that one is asking Allah (swt) to:

1. Be granted guidance of knowledge and clarity, in order for one to know and reach the truth.
2. For the capacity to be guided
3. Make one desirous of guidance
4. Make one act upon the guidance
5. Make one remain steadfast on guidance
6. Remove all barriers and obstructions that impede guidance
7. Be granted a distinctive and detailed level of guidance on the path itself and its stations
8. Be granted sight of one’s ultimate goal along the path, to be alerted to it so that one can perceive it on the journey, catching sight of it without being blocked from seeing it.
9. Make one aware of one’s own destitution and desperate need for guidance (from Allah) over and above all other necessities.
10. Make one see the two misguided paths that veer off from the path of guidance; firstly the path of the people of wrath—those who intentionally, out of rebellion, turned away from following the truth; secondly the path of the people of misguidance—those who turned away out of ignorance and misguidance. One then sees the straight path upon which are all the prophets and messengers along with their followers from the truthful (siddiqeen), the martyrs and the righteous.

We are instructed by Allah (swt) to ask for guidance to the straight path (al-sirat al-mustaqim). What then is the nature of this path?

Description of the Straight Path (al-sirat al-mustaqim)

In the language of the Arabs a path (sirat) needs to possess five qualities for it to be called a sirat. ((Ibid)) The path needs to be:

1. Straight
2. Easy to travel upon
3. A familiar well-trodden path
4. Wide and spacious
5. Lead one to the desired destination

Since the path that we are asking guidance to is Islam itself, notice and reflect on how these qualities apply to Islam.  Islam is straight in that it is a correct and firmly established way, pure and protected from any crookedness or deviation from the truth.  Allah (swt) describes those who want to block people on the path of Allah (swt): “…Who averted [people] from the way of Allah and sought to make it [seem] deviant while they were, concerning the Hereafter, disbelievers.” (Qur’an 7:45)

Islam is also easy as Allah (swt) has said,  “Allah intends for you ease, and does not want to make things difficult for you,” (Qur’an 2:185); and as the Prophet ﷺ said, “The deen (Islam/religion) is easy…” [Bukhari]. Allah (swt) does not burden a soul beyond its capacity. There will be challenges, temptations and difficulties in living as a Muslim but they are things that we ultimately have the capacity to bear. Everything in shari`ah (Islamic law) benefits us or wards off harm for us in this world and/or the next.

Islam, which is submission to the commands of Allah (swt), is also a familiar and well-trodden path, the path of all the Prophets and their followers. As Allah (swt) says,

“And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” (Qur’an 4:69)

The final, universal revelation of Islam is wide and spacious and accommodates all, regardless of colour, race or social status. It is us with our parochial attitudes that restrict the vastness of this path to our favourite ‘saved’ group, tariqa, shaykh or a specific allegiance that excludes others that Islam hasn’t excluded. Ibn Majah records that the Prophet ﷺ said, “I have left you on a (wide, spacious) clear (white) path, its night is like its day whoever deviates from this after me will be destroyed….”

And indeed the path of Islam leads to the desired destination, which is Allah’s pleasure gained by obeying Him. Allah (swt) says:

“So those who believe in Allah and hold fast to Him – He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.( Quran 4:175)

You will also notice that the word al-sirat (path) in the surah (chapter) has the definite article al. The definite article is close to the meaning of ‘the’ which renders it ‘the straight path’ in English and has several possible meanings in Arabic. Here it is said that it denotes something definite which is in the mind as well as in reality. For example when students waiting for their teacher to arrive say ‘the teacher is late.’ The teacher they are referring to is known amongst them and in their minds they know exactly who they are referring to. In that sense, grammatically, ‘the teacher’ is a definite noun phrase and not an indefinite one. They wouldn’t say a teacher is late in this case.

Similarly, in this case, it is a specific and definite known path that we are seeking guidance to. It is the path that Allah (swt) has ordained for the people that He has favoured, the path that leads to His pleasure and His paradise, which is in fact His deen—besides which nothing is acceptable to Him. It is said that it is also the path that we intuitively know in the deepest core of our hearts that must exist because as human beings we already affirmed when we were created that Allah is our Rabb (Lord).

All praise is to Allah (swt) who has gently guided us to the straight path, described to us with crystal clarity its features, and guided us to pray for it every day of our lives. Alhamdulillah (all praise and thanks is due to God)!

بِسْمِ اللَّهِ

In the Name of Allah

As Muslims, we are frequently reciting the above phrase in our daily lives, usually when we are about do something virtuous, when we are praying, or while we are reading the Qur’an. It rolls off our tongues effortlessly, but how often have we paused to reflect on its meanings, implications, and benefits?

B-ism-illah — In the name of Allah.

The letter ‘ba’ can be translated as ‘in’ or ‘with’. The scholars of tafsir (exegesis) say the letter ‘ba’ in such a sentence is connected to something removed which would have rendered the sentence as follows; ‘I read in the name of Allah’ or something similar, like ‘I begin in the name of Allah’. So the verb and pronoun ‘I read’ has been removed. This is so that the actual sentence begins with His name first because it is not befitting that any other verb or pronoun should come before it in this context. We also gain the blessings (tabarruk) of beginning something with the most blessed of names, as mentioned by Imam Ahmed. It also emphasises the commitment to tawhid (oneness of God) of the reader by beginning this action exclusively in the name of Allah subhanahu wa ta`ala (exalted is He).

‘Ism’ means name. It comes from a root word that means to be raised above or elevated. The word for sky/heavens (samaa’) comes from the same root letters.

‘Allah’ is the name of the Lord, the Exalted, the Truth, the One without any equal.  It is said that Allah is the Greatest Name of Allah (swt), because it is referred to when describing Allah (swt) by the various attributes. As recorded in the two Sahihs, Abu Hurayrah radi allahu `anhu (may God be pleased with him) said that the Messenger of Allah ﷺ (peace be upon him) said, “Allah has ninety-nine Names, one hundred minus one, whoever counts (and preserves) them, will enter Paradise.”

Some scholars said the word ‘Allah’ is not derived from other verbs/words. Other scholars said it is derived from a number of words of which I will mention three.

1. أَلِهَ (aliha) to worship, similar in meaning to the verb `abada (worshipped)— Therefore Allah is the One who is worshipped.
2. أَلِهَ (aliha) to find comfort / tranquillity in—“Surely in the remembrance of Allah do the hearts find tranquillity.’’
3. وَلِهَ  (waliha) to be confounded—meaning that the intellect is confounded when attempting to perceive the essence and reality of Allah (swt).

Some of the virtues of saying Bismillah:

Immediate reminder and intention check.

If we can make this a habit before every act, then we can check our intentions before we do something and can ensure that we avoid sinful deeds as we are unlikely to lie, cheat, abuse, or harm someone in the name of Allah (swt).

Gaining the blessings of Allah (swt) in every action we do.

As the Prophet ﷺ said, “Every significant act in which bismillah is not mentioned is cut off (from blessings).”  Therefore, when we do something in the name of Allah  (swt) it will be accompanied by the blessings of Allah (swt).

Defeating the Shaytan (Satan)

Imam Ahmad recorded in his Musnad, that a person who was riding behind the Prophet ﷺ said, “The Prophet’s animal tripped, so I said, ‘cursed shaytan.’ The Prophet  ﷺ said, “Do not say, ‘cursed shaytan,’ for if you say these words, Satan becomes arrogant and says, ‘With my strength I made him fall.’ When you say, ‘Bismillah,’ Shaytan will become as small as a fly.”

Protection when entering the house

Jabir (ra) said: I heard the Messenger of Allah ﷺ saying, “If a person mentions the Name of Allah upon entering his house or eating, Satan says, addressing his followers: `You will find nowhere to spend the night and no dinner.’ But if he enters without mentioning the Name of Allah, Satan says [to his followers]; ‘You have found [a place] to spend the night in; and if he does not mention the Name of Allah at the time of eating, Satan says: `You have found [a place] to spend the night in as well as food.” [Muslim]

Protection when leaving the house

The Messenger Of Allah ﷺ said, “If any one of you, when leaving the house says, ‘In the name of Allah, I trust in Allah, there is no power and might except from Allah,’ your needs shall be fulfilled, you shall be saved from difficulties and hardships. Shaytan hearing these words leaves him.”  [Al-Trimidhi]

Relief from physical pain

Uthman bin Abu al-As Al-Thaqafi (ra) reported that he made a complaint of pain to Allah’s Messenger ﷺ that he felt in his body at the time he had become Muslim. Thereupon Allah’s Messenger ﷺ said:

“Place your hand at the place where you feel pain in your body and say, ‘In the name of Allah,’ three times and seven times ‘I seek refuge with Allah and with His Power from the evil that I find and that I fear.’” [Muslim]

by Imam Ibn Rajab al-Hanbali | Translated and Edited by Shafiur Rahman

O servants of Allah, this is the month of Ramadan, in which the Qur’an was revealed and in its remaining days are bliss for the worshipers. This is the book of Allah recited and listened to amongst you; it is the Qur’an which, if it was sent upon a mountain, you would have seen the mountain split asunder out of fear and humility – but despite this, no heart fears, no eyes weep, the fasts do not prevent from haram [sin] so that they may be of benefit, the prayers at night are not such that the one praying can hope for intercession, hearts are bereft of the fear of Allah so they are deserted and empty of any goodness, the darkness of sins have shrouded them and therefore they cannot see nor hear.

How many ayat [verses] are recited upon us and still our hearts are like rocks or even harder? How many months of Ramadan pass by us and our states are like that of those condemned to wretchedness? No youth amongst us ceases to follow his youthful passions, and no elder amongst us takes heed of the warnings to give up evil deeds so that he may be amongst the pure ones.

Where are we in relation to the people when they hear the caller of Allah and respond to the call? And when the ayat are recited upon them, their hearts soften. And when they fast, their speech, hearing and sight also fast. Are they not examples for us to follow? How great a distance between us and the pure ones! We are further from them than the distance between Safa and Marwa., When our speech is good, our actions are bad. There is no power or might except by Allah, the most high the most majestic, and Allah is enough for us.

O self, the righteous ones have triumphed through taqwa ((God consciousness))

They perceived the truth whilst my heart is blind,

O their splendid beauty—whilst the night conceals them

Their light exceeds that of the stars,

They spend the nights in the melody of remembrance

Their living made pure by this melody,

Their hearts have emptied for remembrance

Their tears are like pearls arranged,

Their daybreak shines radiant upon them

Honoured robes of clemency are the best allotment,

Woe unto you O soul will you not awaken?

And benefit before my feet slip?

In trivial matters and whims has time elapsed

So grasp what remains of it and profit.

How many times have you heard someone say practising Islam or being a ‘religious’ Muslim is difficult? Reflect on the following. Imam al-Bukhari in his Sahih relates the following hadith (record of the words of the Prophet ﷺ, peace be upon him) in the chapter On The Deen Being Ease.

It is related from Abu Hurayra that the Messenger of Allah ﷺ said, “The deen is ease. Whoever makes the deen too hard for himself will be overpowered, so direct yourselves to what is right, follow a middle course, accept the good news of the reward for right action, and seek help [to reach your goal by being constant in worshipping] in the morning, evening and some of the night.” (Hadith no. 39)

“The deen is ease.”

Word Analysis:

deen = Obedience, a state of abasement and submissiveness.

In the hadith, al-deen is referring to Islam as the means or the vehicle by which one is obedient and in a state of humble submission to Allah subhanahu wa ta’ala (exalted is He). It is synonymous with shari`ah (law) and includes both Islam (i.e. practice) and Iman (faith).

yusr (ease / easy) = ease, facilitation without constriction.

Commentary:

Ibn Abi Jamrah in his commentary of the abridged Sahih of al-Bukhari, Bahjat al-Nufus, highlights a number of ways the statement ‘The deen is ease’ can be understood and demonstrated. Some of them are as follows.

1. Deen here can be understood as both Iman and Islam together. Iman (faith) is ‘easy’ in the sense that it is straightforward without any complexities. This is demonstrated in the hadith where the Prophet ﷺ tests the slave girl to see whether or not she is a Muslim. He was satisfied by her action of simply pointing to the sky to indicate that Allah (swt) is above his creation and by her attesting to the fact that he was the Messenger of Allah. As for the ease in Islam, the practice, this is demonstrated by the famous hadith where a person asks the Prophet ﷺ about the obligations of Islam and the Prophet ﷺ  tells him about the five obligatory prayers, the obligatory fast of Ramadan and the obligatory zakat (charity). Each time the person asked if there was anything more than the obligatory prayer, fasting and zakat the Prophet ﷺ  replied that there wasn’t unless he wanted to do something extra voluntarily. While the person was leaving he said to himself, by Allah I will not increase nor decrease from that. The Prophet ﷺ said he has succeeded if he is truthful.
2. The ease here could be referring to what you have been given as a deen compared to the previous nations and the fact that you have only been obligated with that which you have the capacity to do. Allah (swt) has removed the burdens that were in the shari`ah of the previous nations from this ummah (community). For instance, the process of repentance for this ummah is made by regret, giving up the sin and seeking forgiveness whereas for some previous nations repentance was through capital punishment (for some sins). Another example is that unlawful things for us have been made lawful in times of necessity whereas this was not the case for previous nations.  Also the fact that Allah (swt) has only burdened us with obligations that we have the physical and intellectual capacity to fulfil, for if he did burden us with something beyond our capacity, it still would have been acceptable as He is all Wise and the Omnipotent whose decisions none can overturn. Therefore it is from His favour and bounty that He has forgiven us and only made us responsible according to our capacity. As He says in the Qur’an: Allah does not burden the soul beyond its capacity (2:286). Therefore the one who is made responsible for that which one had the capacity to bear then that is from ease and not from hardship.
3. The ease here could be that deen is easy for the one who has knowledge of the deen and it is difficult for the one that is ignorant of the deen.
4. The ease referred to here could be the fact that the legal texts that imply an obligation without any room for other interpretations are few in number. The vast majority of legal texts are open to different interpretations (that lead to more than one valid legal option) and therefore this is ease and flexibility from the Master to His servants.
5. The ease referred to here could be to shorten one’s hopes, because shortening one’s hopes is amongst the causes that assist one in the deen so that the deen becomes easy. This is due to the fact that when one’s hopes are shortened covetousness is reduced, zuhd (detachment from unnecessary things) becomes easy and performing good deeds becomes light. This is similar to what the Prophet ﷺ mentioned: “When one of you wakes up in the morning, do not expect (to live) till the evening and when one of you goes to sleep in the evening do not expect (to live) till the morning.”
6. The ease referred to here could be to perform good deeds in reverence to the rights due to Allah (swt) since the deen belongs completely to Allah. When one does this the deen becomes easy due to the sweetness of obedience, performing deeds become effortless, and in fact, one is nourished by the deeds performed for the sake of Allah (swt).

Anas radi Allahu ‘anhu (may Allah be pleased with him) narrates that the Prophet ﷺ said,

“None of you will have faith till he loves me more than his father, his children and all mankind.”

(Bukhari)

Several questions come to peoples’ minds when they come across this hadith (report of the words of the Prophet ﷺ). Does this mean that we are not believers unless we love the Prophet ﷺ more than anyone else? How do I achieve this level of love if I’ve never even met him ﷺ? How can I love him ﷺ more than my own father or mother?

The hadith is in the chapter of iman (faith) in Imam Bukhari’s Sahih.  He cites two chains of narrators for this hadith, however the actual text of the hadith that he cites is the version narrated by Qatada from Anas. The text of the other narration through Abd al-Aziz has a slight variation where instead of ‘father and children’ it says ‘family and wealth.’

The hadith begins with the expression ‘none of you’ (ahadukum) which some people may assume refers only to the Sahaba (Companions) directly. But other narrations of the hadith have ‘none’ (ahadun) in one version and ‘person/man’ (al-rajul) in another version, making it definitely more encompassing and applicable to everyone at all times.

‘None of you will have faith’

Although the wording in the hadith ‘None of you will have faith’ seems to negate faith for the one who does not love the Prophet ﷺ more than everyone else, that is not actually the case. Imam ibn Hajar mentions that the negation of faith here refers to the negation of perfection or completion of faith. So it would mean ‘None of you will have perfect/complete faith…’

‘till he loves me’

What is intended by the word ‘love’ (hub) here? Al-Khattabi says that it is referring to voluntary love (hub al-ikhtiyar). There are two types of love, a natural love (hub al-tab’i) and a voluntary love (hub al-ikhtiyar).  Natural love stems from our human nature or in other words the way we have been created. Most people love beauty, power, pleasures, wealth, etc. These instincts are ingrained within our nature as Allah subhanahu wa ta’ala (exalted is He) says,

Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver [wealth], fine branded horses, and cattle and tilled land. (Qur’an 3:14)

On the other hand, voluntary love is a result of choice, usually after reflection and understanding. You may meet a person towards whom you are initially indifferent. After spending some time with the person you may discover he or she has some really fine qualities or it may be that the person sacrifices for you or benefits you in some significant way that you grow to admire and love that person. This is voluntary love. You choose to love that person for a reason.

Therefore the hadith contains a subtle indication regarding the importance of using the intellect to reflect and ponder over matters. In other words to attain this level of love the first thing that is needed is reflection. For most people usually the object of love is either their own self or others. With regards to their own self, the most desirable state is to live eternally without defects or shortcomings.

Therefore when you reflect on how the Prophet ﷺ has benefitted you by conveying the message of Islam to the extent that today you are a Muslim, after Allah’s decree, due to the sacrifice of the Prophet ﷺ in the face of persecution, attacks, loss of wealth, homeland and risks to his own life. When you reflect on the fact that the benefit of religious guidance – which leads to eternal happiness and joy in Paradise and safety from eternal pain and despair in Hell – is the greatest favour and benefit to be desired. When you further reflect on the fact that on the day of judgement when no other creation of Allah (swt) can help you, the Prophet ﷺ will be in prostration to Allah (swt)  pleading to save his ummah (community), a day in which your own mother will not give one of her good deeds to ransom you nor would you ransom her.  When you reflect on the fact that when you send peace and salutations on the Prophet ﷺ Allah (swt) returns ten peace and salutations on you. Subhan’Allah (glory be to God)!  When you reflect on his sublime character, impeccable manners, justice, mercy, and his devotion to Allah (swt), you can only arrive at the conclusion that the only person deserving your highest love is the beloved Prophet ﷺ because his benefit to you is the greatest and the most lasting.

Notice how Allah (swt) blessed the Prophet ﷺ with the best lineage, a beautiful physical appearance, the highest eloquence, and Prophethood through His (swt) mercy. In other words, Allah (swt) made it easy for people to love him by making him an object of natural love as well as voluntary love. His physical attributes make people love him naturally and his actions and character as a Prophet make people love him voluntarily, of their own choice.

However this love cannot be of mere words or appearances or even celebrations without action. It has to be a real love and yearning that emanates from the heart and results in actions. As Ibn Hajar says, if you were to be given the choice between attaining the most beloved thing in the world and seeing the Prophet ﷺ, you would choose the latter. Furthermore this love should manifest in your attachment to and defence of his sunnah (tradition) and shari’ah (law) and resisting all that contradicts them. This love should result in true following (ittiba’) of the Prophet ﷺ in what he deemed halal (permissible) and haram (impermissible) in all aspects of our lives. Obedience and emulation are the signs of true love.

‘More than his father, children, and all of mankind.’

Does this include ‘more than’ your mother? Yes, because often times in Arabic, mentioning one from a pair is like mentioning both, and also because of the next question.

Does this include loving the Prophet ﷺ more than loving yourself? Yes, as illustrated in another famous hadith in Bukhari in which Umar (ra) says to the Prophet ﷺ that the Prophet is more beloved to him than anything else, except for his own self. The Prophet ﷺsays ‘No, by the One in whose hands is my soul, not until I become more beloved to you than your own self.’ After Umar complies and confirms this, the Prophet ﷺ replies, ‘Now (you have attained it), O Umar.’

So as we can see our iman (faith) is incomplete unless we love the Prophet ﷺ above all else. This can be attained by serious reflection on who he was and how he benefitted us. But it must also manifest in action, obedience, and true emulation of the beloved Messenger ﷺ as Allah (swt) decreed – in other words through living by his teachings.