Assalamu `alaykum wa rahmatullahi ta`ala wa barakatuh.

Dear Beloved Readers,

We have great news to share, alhamdulilLah. Starting today, SuhaibWebb.com has transitioned to VirtualMosque.com.

(c) Salman Jafri

For the last seven years,  SuhaibWebb.com has dedicated itself to enhancing the spiritual and religious development of Muslims by publishing sound, balanced and moderate Islamic writing. We have sought to bridge orthodox and contemporary knowledge, bringing to light issues of cultural, political and social relevance to Muslims in the West. We will continue to do just that at our new home, VirtualMosque.com, which is dedicated to building a vibrant community for Muslims online.

Why change now? This transition has been a long time coming; as the website has grown, it has no longer fit into the model it started with – the personal blog for Shaykh Suhaib Webb. As Shaykh Suhaib explains,

“I am excited about this transition. SuhaibWebb.com was never about a person, but a message. Since 2004 we have tried to provide cutting edge articles and lectures, that contribute to meaningful experiences, coupled with realistic applications; the site was a connection for the disconnected and a voice for the voiceless. I am happy to admit that the site has outgrown its original mission, and the Virtual Mosque is born.”

We hope transitioning to a broader platform will enable us to present a diverse range of voices on the important issues of the day. We believe this platform will help the website sustain itself for many years to come, with the help of an expanded community of writers, readers, and donors. We want to continue to pursue a wide range of ambitious projects—projects that take risks, which introduce new ideas, and which nurture emerging work.

We hope you will follow us in this transition. There will be many opportunities to engage with the website as it continues to grow, and we hope our readers can take on a more active role in directing what the 21st century online community for Western Muslims looks like.

To all those who have supported us in the past, we thank you and hope you’ll continue supporting this effort. To newcomers, we invite you to jump in and become involved in this important effort.

We are profoundly grateful for your support all these years. Please continue to keep us in your prayers.

— The VirtualMosque.com Team

“Malcolm X at Prayer,” Richard Saunders/Schomburg Center for Research in Black Culture

Question:

It seems every week there is a new internet conflict. Over the last few days, people criticized me for posting my Hajj selfies. What is your opinion about this?

Answer:

That is a sad question, and I find it strange that people have the time to look at other people’s pictures and criticize them. With that being said, I will address this issue from four perspectives:

1. Are pictures forbidden?
2. Principles for understanding texts.
3. The importance of collective good.
4. Intentions should be left to Allah alone.

Are Pictures Forbidden?

Some may censure others from taking pictures because they believe that taking pictures is forbidden, invoking the “consensus” of the scholars. While it’s an opinion held by some scholars, there is certainly no consensus that taking pictures is forbidden. Al-Azār and other religious bodies, as well as the bulk of scholars, consider pictures allowable, as long as the picture does not present something evil.

Misuse of a Famous Text

Folks may mention the prophetic tradition in which he ﷺ (peace be upon him) curses those who “mold idols.” That is understandable because the word for idol making and the word for photography are the same in Arabic (taswīr). However, their meanings are different. During the time of the Prophet, taswīr meant to mold idols. Today, it means photography. Sadly, this reflects a person’s ignorance of the principles for iftā (the craft of issuing fatwa), the rules for interpreting texts, and his/her knowledge of Arabic.

An Important Axiom and Its Application

One of the most important axioms that guide the craft of issuing a ruling is, “Concern is given to the meaning, not the name.” This axiom has four applications:

1. Something declared harām (unlawful) in the Prophet’s lifetime stays forbidden, even if someone changes its name. For that reason, the Prophet ﷺ said, “Towards the end of time, a group from my community will seek to make alcohol permissible, calling it by a different name.” Thus, even though later generations changed the name, it is still forbidden because of its substance. The name is a non-factor!
2. Something that was permissible during the time of the Prophet ﷺ then later generations gave it a name of something forbidden. That stays permissible, because concern is for the substance, not the name.
3. Something unknown during the life of the Prophet ﷺ, if understood to be forbidden by the scholars, stays forbidden even if later generations named it after something permissible.
4. Something that was not known during the time of the Prophet ﷺ that is permissible remains as such, even if later generations named it after something forbidden. An example of this would be qahwā (coffee) which was originally the name for an ancient intoxicant.

Photography falls under the fourth category because it did not exist during the time of the Prophet ﷺ. Using statements of the Prophet ﷺ as if they are referring to what is understood today as meaning taswīr is equivalent to putting meanings in the mouth of the Prophet ﷺ!

An Example That Illustrates this Error

In the twelfth chapter of the Qur’an, the word sayyārah is found. Today, the word siyyārah means a car. At the time of revelation, it meant travelers.

“And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, “Good news! Here is a boy.” And they concealed him, [taking him] as merchandise, and Allah knew of what they did.” (Qur’an, 12:19) 

Based on the logic of those who take the word of the Prophet ﷺ used for idol making to imply its contemporary meaning of photography, the above verse would be interpreted as:

“And there came a “Lexus, BMW, Mercedes (any car)“; then they sent their water drawer..”

Shaykh Muhammad al-Shanqiti wrote “Photography did not exist during the era of the Prophet ﷺ or the great scholars of Islamic Jurisprudence. It became an issue afterwards. Thus, the sacred texts that the word taswīr appears do not imply what we know today as photography. That, because the word taswīr used during the Prophet’s time implied what it meant in that context: idols made of stone, clay, wood or drawn by hand. Thus, whoever explains the word used by the Prophet to mean photography has interpreted the sacred texts without their correct meanings, contexts and has spoken about Allah without knowledge.”

Another Axiom: A Conflicting Purposes Renders Analogy Problematic

One of the major sources of Islamic Law is qiyās. Qiyās was defined by al-Qādi al-Baydāwi as, “Connecting an act that has no ruling, to an act from the scared sources that has a ruling, because of a shared purpose.” What is important to us is the last part of his definition, “a shared purpose.” This means that if the traits are different, then the ruling from the sacred sources cannot be matched to the act that has no ruling. In the case of taswīr (idol making), we find that the reasoning for its forbiddance during the time of the Prophet ﷺ was “emulating (mudāha) creation,” and in other narratives, for explicit forms of worship. When we think of photography today, that is not its purpose. In fact, the general purpose of photography is to remember and recall things. Thus, this is an illogical analogy for which a ruling is not applied. 

The Name is Debatable

Shaykh ‘Abdūl Halīm Mahmūd stated that photography should not be called taswīr but “capturing an image,” because photography is “capturing light, not molding an image from clay or drawing one.”

Hajj Selfies

As for Hajj selfies, then there is nothing wrong because they are a form of remembrance of good: worshiping Allah alone, visiting scared places, love and fraternity, and acts of worship. 

An axiom states that “Anything that does not contradict the sacred law and helps a person remember God is commendable.”

Allah says, “And we certainly sent Moses with our signs, [saying], ‘bring your people from the darkness to the light and remind them of the days of God.’” (Qur’an 14:5)

A cursory glance at the reliable works of Qur’anic tafsīr (exegesis) shows that scholars from the earliest days consider this verse an encouragement to recall God’s grace and his blessing. That was the opinion of Ibn ‘Abbās, Sufyān Imām Mālik and others.

Do Not Judge People’s Intentions

In that vein, taking pictures of sacred moments is commendable as long as a person’s intention is correct. The job of the rest of the community is to assume the best and encourage good. While pictures are a debatable act, questioning a person’s intention, or having an evil assumption about a person doing good is highly repugnant.

Finally, these images are important tools for da`wah (calling to Islam) to be shared with neighbors, co-workers and friends. In an age where there are so many bad images of Islam everywhere, I find it astounding that folks would blame positive efforts that humanize our community and our acts of worship.

Allah knows best,
Suhaib Webb

Photo: Omar MK

Ramadān Reinforcement: Part I | Part II

One question I get asked a lot is “What is the best way to start Ramadān?”

I thought about this for sometime, and here is my answer:

“The best way to start Ramadān is the way you ended it last year.”

Meaning: you should start Ramadān with the same passion, focus and commitment that you completed the last ten days of last year’s Ramadān. (If you didn’t end it well last year, stay tuned for another short reminder soon: “How to fix a broken Ramadān?”)

Do These Seven and Go to Heaven, Insha’allah (God willing)!

I know it sounds easy. But give it a try! Try having the same passion you had last year in the following areas today and see where it takes you tomorrow:

1. When you stand to pray, muster the passion you had a year ago as Ramadān came to a close. The concentration and taste of it should be in your heart, your body should be calm and your soul submerged in the light of prayer. The Prophet ﷺ (peace be upon him) said, “Whoever prays and his/her soul does not disturb him/her during prayer, his/her sins are forgiven.”

2. When you make du`a’ (supplication), let it all out, give it to Allāh subhanahu wa ta`ala (exalted is He) now, feeling impoverished to him like you did last year at the end of Ramadān. The Prophet ﷺ said, “The supplications of a fasting person are accepted.”

3. Let the tears flow now. Dry lands can’t grow much and neither can dry hearts. A teacher once told me, “Tears come from fertile hearts like springs come from fertile soil.”

Sit alone with Allah (swt) and cry to Him, seek Him, beg Him and flee to Him. “You will find him forgiving, merciful.”

4. When you remember Allah (swt), do so with the same focus you did last year. Know that “Remember Me and I will remember you” is happening every time His blessed names flow from your heart and speech, and that wherever you remember Him (work, home, mosque, school, alone or in a group), He mentions you in front of the angels, says your name and they seek blessings and forgiveness for you, as is mentioned in the Qur’an, “Forgive those who believe, follow your path and save them from Hell.”

5. Taste the sweetness of the Hereafter, knowing the bitter taste of this life. Recall how your heart felt the last 10 days; there was nothing more valuable to you then drawing nearer to Him and farther from excess here. Muster that passion now. Become a stranger in this life or a traveler because this is not your permeant abode!

In the Qur’an, Allah (swt) addresses Adam and his wife saying, “You two get out of here (Paradise).” In other places He says, “You (all) get out of here.”

My teacher said, “‘You (all)’ is all of us, Adam and his progeny. We were evicted from our real home and soon, God willing we will return to it if we lived good lives for Allah. This world is not it. Paradise awaits.”

6. Guard your time now like you did last year. Ibn al-Qayyim said, “I know people more cautious with their time than bankers are with money.”

7. Guard your tongue and your character now like you did the last ten days a year ago! Recall the statement of our Prophet ﷺ regarding a person who fails to look after the outer aspects of fasting,  “Allah will say, ‘I have no need that you left your food and drink.'”

Gain Infinite Openings

If you start this now, this struggle, God promises you openings and growth. He says, “Those who struggle in our way, we will guide them to infinite ways.”

High Intensity Taqarrub

What you are doing when you take on Ramadān like this is intense taqarrub (seeking nearness to Allah, distance from sins and Satan).

The Prophet ﷺ said that Allah (swt) said, “A person does not come to me a hands length, except I come to him/her an arm’s length. If he/she comes to me walking, I run to him/her.”

If you take this bull by the horns and start this month off with the same passion from a year ago, you are the person mentioned in the hadith (narration) above, insha’allah.

Illuminated Endings are Rooted in Illuminated Beginnings

Remember! How you start now tells a lot about last year and this year. Push yourself, asking God to dilate your heart and soul, filling it with guidance and light.

Sheikh al-Islām, Ahmed Zarūq radi allahu `anhu (may God have mercy on him) said:

من كانت بالله بدايته, كانت إليه نهايته

“Who’s beginning was with Allah, then his ending is to Allah.”

I Need Your Help

Finally, I really need you to like the Ella Collins Institute page. It is an institution that we are putting our blood and sweat into and we need your help by spreading the word and inviting us to your hood to teach. ECI not only seeks to teach, but to partner with local organizations like Carefugees and Inner-City Muslim Action Network (IMAN) to create powerful programing that combines education, activism and spirituality, three cores held by the woman our institution is named after.

Wishing you a blessed Ramadān,
Suhaib Webb

Surat Luqman, Qur’an 31: Part I | Part II | Part III | Part IV | Part V

The next part of the ayah (verse) continues with أَنِ اشْكُرْ‌ لِلَّـهِ .  The word أن (an that/to) is called أن تفسيرية (an tafsireeyyah). That means that there is something going on that is not stated in the verse, but it is understood by someone who is strong in the language. The implied meaning is:

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ …حين جعلناه شاكرا لله

“Indeed We gave Luqman wisdom when We made him grateful to Allah.”

And the reason the word أن is called أن تفسيرية (an tafsireeyyah) is because it is talking about the inner state of Luqman, not the outer state. Some scholars said this means Allah subhanahu wa ta`ala (exalted is He) commanded him by saying, “Be grateful to Allah.” However, most scholars said that the meaning is as we mentioned previously, since Allah (swt) knows the inner qualities of people. That is why in Islam we are not allowed to judge anyone’s intention. We are forbidden to do so because Allah (swt) is the only One who knows the intention.

The phrase أن اشكر لله also means, “We made him,” that is, Allah (swt) guided him, “to be شاكر  shaakir (grateful/thankful) to Allah.” The word شكر shukr (gratefulness/thankfulness) is only used when someone recognizes a favor. This is different than الحمد al-hamd. Al-hamd is used to describe something that is deserving of hamd (praise). This is why we say الحمد لله alhamdullilah (praise belongs to God). The Prophet ﷺ (peace be upon him) said: “الحمد رأس الشكر  Al-hamd (praise) is the head of giving thanks.” So hamd is praise and shukr is thanks. That is why when someone does something good to you, in Arabic you respond with shukran.

So here Allah (swt) says that Luqman is shaakir (grateful). The scholars explain that this shows the first stage of being a good servant of Allah (swt) is inner shukr. Being thankful to Him and feeling in your heart that thankfulness to Allah (swt).  The scholars explain this is because:

1. Being thankful to Allah (swt) means that one recognizes that all favors come from Allah (swt). That recognition is indicative of Allah (swt)’s existence. They recognize that He is the Master of all things.
2. Being thankful indicates that one’s belief in qadr (predestination determined by Allah) is strong.

Next, Allah (swt) says, “We gave him hikmah (wisdom).” This statement can have two meanings: the first meaning we already spoke of. The second meaning is that because he was grateful to Allah (swt), Allah (swt) gave him wisdom. As Allah (swt) says in the Qur’an:

“If you are grateful, I will surely increase you [in favor]…” (14:7).

The second meaning could be, “We bestowed upon him wisdom because he was thankful to us.” So for any student of knowledge who wants to increase knowledge, then besides studying he/she should make sure to be shaakir to Allah (swt). We ask Allah (swt) to make us from those who are grateful.

Then Allah (swt) says, “And whoever is grateful is grateful for [the benefit of] himself.” This is because Allah (swt) is not in need of our thanks. The ayah continues, “And whoever denies [His favor] – then indeed, Allah is Free of need and Praiseworthy,” (Qur’an, 14:8).

It is interesting to note that in the ayah the word يشكر  yashkur (to be grateful) is in the present-future tense, what is called المضارع  almudaariu. This present-future tense is used to show استمرار istimrar, consistency. When it is used, it brings with it the meaning of consistency. Sometimes we lose these things in translation. There is something beautiful here that we should notice. As Imam Ar-Raazi (may God have mercy on him) mentioned, when Allah (swt) talked about gratefulness He used the present-future tense. But when He talks about kufr (disbelief) He used the past tense: كفر kafara. The scholars noticed that when Allah (swt) speaks about the good qualities, He does so in the present-future tense. As if, Ar-Raazi says, Allah (swt) is telling you that you’re doing well, and you should stay this way. If you are grateful to Allah (swt) then continue being grateful.

But, on the other hand, Allah (swt) is not pleased that His servants are disbelievers. Allah (swt) uses the past tense when speaking of disbelief (although because it’s a شرط conditional statement it has to be in this form, but we don’t want to get into the grammar too much). Using the past tense is indicative of Allah (swt) saying, “If you are doing kufr stop immediately.” Once you realize that you are a disbeliever, and you realize that you believe in something other than Allah (swt), the Creator, then you should cut this away as fast as you can.  So Allah (swt) refers to it in the past tense as though you should leave it in the past.

Also, here كفر kafara is used as the opposite of شكر shukr. So instead of being grateful, one has rejected the favors of Allah (swt).

Now I have a question for you. Sometimes in the Qur’an we see similar wording, but the phrases are reversed. For example, in Surah Room, Allah (swt) says:

“Whoever disbelieves – upon him is [the consequence of] his disbelief. And whoever does righteousness – they are for themselves preparing,” (Qur’an, 30:44).

Why is it that in Surah Luqman Allah (swt) mentions thanks first, and then disbelief, but in other places of the Qur’an, Allah (swt) mentions disbelief first and then thanks?

Because here, Allah (swt) is speaking to us about the story of Luqman’s advice to his son, and Allah (swt) is praising the qualities of Luqman. Thus Allah (swt) is using this as an encouragement for the people who are grateful to Allah (swt) to continue to be thankful o Him. On the other hand, in the verse in Surah Room, Allah (swt) is commanding that we should turn towards the correct religion before a grievous day comes (i.e. the Day of Judgment), and then He mentions those who disbelieve versus those who are grateful. In Surah Room the order is reversed as a form of ترهيب tarheeb, to scare people and to wake up those people who are disbelievers.

Lecture by Suhaib Webb | Transcribed by Fuseina Mohamad

Surat Luqman, Qur’an 31: Part I | Part II | Part III | Part IV

Just a little background about Luqman before we begin. Most of the ’ulema (scholars) said that he was from the area of Sudan. Others said that he was from Nubia. They said that he lived in the time of Dawud `alayhi as-salaam (peace be upon him), and Allah subhanahu wa ta`ala (Glorified is He) knows best. There’s a lot of discussion about who Luqman was. Was he a slave? Was he not a slave? All of these are mere conjecture. You’re not going to find any definite proof on his background. Was he a prophet or not? Most of the ‘ulema said he was not a prophet because the way he speaks to his son indicates that he is not receiving wahy (divine revelation). The word used يعظه (ya`idhtuhu, advising him) indicates that he was advising his son, not speaking to him from what was revealed by Allah(swt).

From these verses we’re going to take a number of points:

1. تكوين الداعي – The composition of the caller to Allah(swt), the Muslim
2. The foundations of Islam
3. The importance of our children and our families
4. The wisdom of speaking to people and addressing people when doing da`wah (the call to Islam)

The first point is about the components of the daa`ee (the caller) to Allah (swt). I don’t want to only say caller to Allah (swt) because someone might think, “Well I’m not a caller to Allah (swt), so alhamdullilah (thank God), this doesn’t apply to me.” No, every Muslim is a caller to Allah (swt). How many people have I met who became Muslim through bad Muslims? I met a brother, let’s call him Abdullah, who was around someone who used drugs. That person happened to be a Muslim. So one day Abdullah was sitting with that Muslim and that Muslim started to tell him about Allah (swt), even though that Muslim was completely inebriated. And Abdullah became Muslim in the park. Because you see they were homeless, hanging out using drugs and then, as Abdullah told me, “This guy started giving me mad da`wah. So I asked him what kind of Muslim he was, doing drugs? And he asked me, ‘And what kind of creation are you that you associate partners with Allah?’” Allah (swt) used this Muslim and Abdullah became Muslim. After he became Muslim Abdullah memorized the Qur’an in two months. Two months! And he wrote me a letter in complete Arabic, from beginning to end. Maybe Allah (swt) made Abdullah a means for his Muslim friend’s forgiveness. Maybe his friend is still a drug addict, but when he meets Allah (swt), Allah (swt) will bring Abdullah. Abdullah is now a Sheikh and a scholar. Maybe Allah (swt) will say, “This man became Muslim through you, so We will forgive you for all your drunkenness.” And maybe the Muslim man even forgot that Abdullah existed! But every letter Abdullah memorized might be counted in his Muslim friend’s favor.

So don’t say that you are not a caller to Allah (swt). Whether you like it or not you are a caller to Allah (swt). How many times in the grocery store would a woman come to my wife, here in America, and say, “Why do you wear that? That’s regal. Why do you look like that? Why do you have this honorable clothing? Are you a nun?” My wife will reply, “No, I’m a Muslim, that’s why I wear this.” And the response will be, “Wow, I respect you people. Right on. Fight the power.” My wife didn’t initiate the conversation, but every Muslim is a caller and Allah (swt) puts good in the Muslims.

I remember one brother who was in high school in Oklahoma. He told me, “I went one day with some WhyIslam pamphlets to give to the youth in the public high school. I didn’t give out many, compared to most days.” I said, “Really? How many did you give out?” He said, “About eighty.” Eighty people! Subhan’Allah (Glory to God), all of us are callers to Islam.

The one who thinks he/she is a caller to Allah (swt) is apt to fall into a lot of traps. That’s why Sheikh Sayyid Nuh Al-Azhari, who recently passed away, may Allah have mercy on him, wrote a very good book in Arabic called, آفات الداعي (The Mistakes of the Daa`ee). It’s about seven small volumes. It explores the mistakes that people make when they call to Allah (swt).

One of those mistakes is that they think they know, but they don’t know. We have to be humble and have humility. The Prophet ﷺ (peace be upon him) said:

“العلم ثلاثة كتاب ناطق وسنة قائمة ولا أدري.”

(Knowledge is three things: the Qur’an, the Sunnah and saying “I don’t know.”)

The biggest sign that someone doesn’t know (but thinks he knows) is that he’s weak in his worship to Allah (swt). He doesn’t feel that he needs to come to Fajr (dawn prayer). He’ll justify in his heart saying, “I’m ok.” You’re not ok.  Allah (swt) says, “You are impoverished to Allah,” (Qur’an 31:15). We need Allah (swt).

The second sign is to fall into the haraam (forbidden acts). We ask Allah (swt) to protect us. Allah (swt) says in the Qur’an, “Isn’t Allah sufficient for His servant?” (Qur’an 39:36). Imam Ibn Qayyim said that the answer comes from actions, not with words. So if someone feels that Allah (swt) has enriched him then he will not fall into the forbidden, because he will feel that there’s no benefit, there’s no good in the forbidden for him.

The third point we will discuss is the importance of family. How many of us use da`wah as an excuse to not spend time with our wives? And how many wives will use da`wah as an excuse to not spend time with their husbands? This is not da`wah. No da`wah should take you away from your family, because the most important responsibility that you have is to your wife and your kids, or to your husband and your children first and foremost. How can anyone change society if he can’t change his house? If he cannot have an impact in his family how can he have an impact on the people outside?

Allah (swt) states, “And We had certainly given Luqman wisdom,” (Qur’an 31:12).

We see the words و لقد in the beginning of the verse. The و (letter waw) is عطف (‘atf, a conjunction). Before this verse Allah (swt) gives the example of someone who leads people astray. After that example Allah (swt) uses the conjunction to give the example of Luqman, someone who is righteous and leads to the truth instead of falsehood.

The ل (letter laam) means “I swear by Allah”.

The word for “We gave” here is آتينا (aatayna). If we take the opinion of the majority that Luqman was not a Prophet, but a righteous person, then آتينا (aatayna) here means إلهام (ilham, inspiration). It means “We inspired him,” but not with revelation.

The word حكمة (hikmah, wisdom) comes from the word حَكَمَ (hakama). Hakama means to prevent something, to stop something. That’s why Al-Jarir says in the jaahiliy (period before Islam) poetry:

قال جرير: أَبَني حنيفةَ، أَحْكِمُوا سُفَهاءَكم، إني أَخافُ عليكمُ أَن أَغْضَبا

“O People of Banu Hanifah! Stop the foolish people amongst you!”

In the poem أَحْكِمُوا  (ahkimu) means “stop”.

That’s why when people go to the qaadi (judge) and he gives a ruling it’s called a حكم hukum, because it stops people from arguing and fighting. And wisdom is called الحكمة (al-hikmah) because it stops people from acting stupid (تمنع صاحبه عن الجهل – it prevents the one who has it from ignorance). Allah (swt) says, “Allah gives wisdom to whoever He wants,” (Qur’an 2:269). Here, wisdom means righteous guidance which causes someone to choose truth over falsehood. That’s why before this verse in Surah Baqarah, Allah (swt) tells us, “Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing” (Qur’an 2:268). Then He says he gives wisdom to whoever He wants. The scholars said that it is as though the one who has hikmah is the one who thought about the call of Shaytan and the call of Allah (swt) and then he chose the call of Allah (swt) over the call of Shaytan, so they said this is hikmah.

Thus, the first meaning of hikmah is الدين (ad-deen, the religion of Islam): someone who acts on the religion of Islam. Allah (swt) said about the Prophet ﷺ,  “He teaches them the book and hikmah (wisdom)…” (Qur’an 3:164). Here hikmah means the Sunnah (tradition) of the Prophet ﷺ .

Secondly, hikmah means to choose good over evil. Hikmah is not to choose the bad over the good, even if the mind doesn’t agree with what Allah (swt) sent, and this is not an easy task.

Thirdly, hikmah means to choose the better of a lot of good things. This could be based on the environment that one lives in. As related by Imam Muslim, in the hadith (narration) of Aisha bint Abi Bakr (ra), “The Prophet ﷺ said, “If it wasn’t that your people (i.e. the Quraysh) had just become Muslim I would order that the Ka`bah be destroyed and rebuilt on the foundations of Ibrahim (as).” Why didn’t the Prophet ﷺ  want to rebuild the Ka`bah? Because the people had just become Muslim, and if he destroys the Ka`bah those people would go crazy because they love the Ka`bah. This is hikmah. In his explanation of Sahih Muslim, Imam An-Nawawi said that this is an example of choosing a lesser good over a greater good where it is acceptable to do so to ultimately achieve a greater good. This is an example of hikmah.

Another meaning of hikmah is cleverness. I was reading a story of one of the great scholars of India during the time of the British occupation of India. I cannot remember the scholar’s name. During the British occupation this scholar was a wanted man. Of course in those days there were no “wanted” posters, so they didn’t know what he looked like. One day the scholar was walking through the streets and suddenly the British soldiers came running. The scholar got very scared, thinking this was the end. The soldiers asked him, “Was Sheikh So-and-so here?” The scholar took one step back and said, “Yes, he was just here.” So the scholar didn’t lie, but he achieved his objective. This is hikmah. He used wisdom.

In da`wah in America you have to be cognizant of where we live and use hikmah. Either Shaytan will inspire us to be hyper liberal to try to please people, in which case people will not have any respect for us, or Shaytan (as Imam Ibn Qayyim mentioned) will try to push us to be hyper conservative as a reaction to living in the West. Both of these are problematic issues. But the one who has hikmah is the one whose basis in the religion is solid and he/she doesn’t change those things, which he/she is not allowed to change. The Maaliki mathhab (school of thought) says that العرف كالنص – The custom of a people can be like a revealed text (at times). It has that much weight. Imam Al Qaraafi said that if someone comes to you from another country, don’t answer his question until you ask him about his country and what the people of his country are like.

I’ll give you an example. A few years ago I was invited to Malaysia. I went there and spoke at an event. There were a lot of Chinese converts to Islam in attendance. I saw that that first thing people told these converts was that they had to change their names. In my talk I said, “Why is it that the first thing we focus on is changing their names? Then they’ll go home to their mothers and fathers with new names and their parents will become angry. We should focus on other things.” Then the Sheikh there from Malaysia told me something. He said, “Suhaib, it’s different than in America. Here if you don’t change your name from a Chinese name you will not be buried as a Muslim.” See how my ignorance of one small cultural phenomenon changes the whole answer.

So in this country if we’re going to be involved in da`wah we should know the people. That’s why I recommended before (and many people got angry) that the Imams in America should watch TV for one year. We have to understand and know the people. That’s the advantage of young professionals, college students, high school students. Parents cannot expect their children to be a different nationality in America. They are Americans, and they know the people here. They’ll be very successful in da`wah insha’Allah (God willingly). I’ve seen a lot of brothers and sisters who have knowledge of the religion and knowledge of the place using that for da`wah. This is hikmah, as long as one does not go outside of the religion.

Answer:

Thank you for your question.

From the Sunnah (tradition of the Prophet ﷺ, peace be upon him)

It is reported in authentic collections of hadith (narrations of the Prophet ﷺ), such as al-Bukhāri’s, that the Prophet ﷺ (peace be upon him) allowed Thumāma bin Athāl to be held in the mosque in Medina before his conversion to Islam. This is used by the majority of scholars to prove that people of other faiths can enter mosques. It is also well established that the Christians of Najrān visited the Prophet’s mosque. Both of these reports are important in understanding the following verse of Qur’an,

“Indeed the polytheists are filthy so do not let them near the sacred mosque after this year” (Qur’an 9:28).

Opinions of the Fuqahā

Regarding people of other faiths being refused entry into mosques, the scholars had four opinions:

1. It was only for the sacred mosque in Mecca
2. It was for Mecca
3. It was for all mosques
4. It was for the Hajj and ‘Umra only (meaning they are not allowed to make Hajj or Umra)

The first opinion was that of Imam al-Shāf’i, the second Imam Ahmad’s, the third Imām Mālik’s and the fourth was Imām Abū Hanifa’s.

The Stronger Opinion

The stronger opinion is Abu Hanifa’s based on the authentic hadith of Thumama mentioned above and the statement of the Caliph ‘Ali after this verse was revealed, “No polytheist should observe pilgrimage after this year.”

What Does Filthy Mean?

As for the word “filthy” majority of the scholars hold that it is a spiritual filth not a physical one, since there is a legal consensus that all humans are considered pure. Hence a Muslim man is allowed to hold his non-Muslim wife’s hand without making wudu and even engage in intercourse with her, the ghusul (ritual bathing) being for their sexual relation, not because of her faith.

Sh. Sābouni wrote:

“The majority opinion is correct (that they are not physically filthy) because we are allowed to interact with them (even buy things from them like food) without prohibition.”

A Crucial Point

Even scholars who forbade Non-Muslims from entering the mosques allowed it if there was a benefit of da’wah (outreach) or creating good relations.

“If there is a benefit of da’wah, increasing good relations or improving the image of Islam, it is allowed.”

We at the ISBCC strive to dedicate ourselves to an authentic expression of Islam that best suits our realities here. Showing others our faith and our community is from the objectives of shariah (Islamic law) and it is in upholding them that we follow the fatwa (ruling) of Imām Abu Hanifa radi Allahu anhu (May God be pleased with him).

Allah knows best.

Imam William Webb

Surat Luqman, Qur’an 31: Part I | Part II | Part III | Part IV

Then Allah subhanahu wa ta’ala (glorified is He) says, “If we had sent this Qur’an upon a mountain, you would see this mountain crumble and become weak from the fear of Allah,” (Qur’an 59:21). Imam Al Qurtubi said something remarkable about this mountain. He said, “If this is the state of a mountain, what about the heart of this believer whose heart Allah made such that it can hold the Qur’an?” Then Allah (swt) concludes the ayah (verse) by saying, “And these examples We present to the people that perhaps they will give thought.”

Here Allah (swt) says, “If We had sent this Qur’an…” As many of us know, when the word “we” is used in the Qur’an to refer to Allah (swt), it’s not implying that there are multiple gods. This is called نون التعظيم (noon at-ta’theem, the noon of greatness). It’s like the royal “we” in English. It’s used by someone who has a high position, like President Obama. If he were to send a letter to someone he would write “We” not “I”. It’s the same in the Arabic language, as we see in this ayah.

Next, we see the use of the word “هذا (haatha, this)”. Haatha is called an اسم  اشارة (ism ishaarah, demonstrative noun). It’s used to show closeness. So it indicates something close, not something far. But, think about the beginning of Surat al-Baqarah, where Allah (swt) says, “ذلك الكتاب (thaalika al-kitaab, that is the book).” “ذلك (thaalika, that)” is the opposite of “هذا (haatha, this)”. And the letter ل in ذلك is called the لام البعد (lam al-bu’d, laam of distance). It is talking about something far away. Why do you think that here, brothers and sisters, in Surat al-Hashr, Allah (swt) says, “هذا  القرآن (haathal Qur’an, this Qur’an),” indicating that it is as if the Qur’an is in front of the Companions, but in Surat al-Baqarah Allah (swt) said, “ذلك الكتاب (thaalikal kitaab, that is the book),” as if the Qur’an is far away? Why? Who knows?

<Audience gives an answer.>

Masha’Allah, that’s one of the interpretations. He said that in Surat al-Hashr “هذا (haatha, this)” is referring to the Qur’an that was around in the time of the Companions, it was close to them. And “ذلك الكتاب (thaalikal kitaabu, that is the book)” is talking about the Qur’an in لوح المحفوظ (lawhul mahfudth, the protected slate which is with Allah (swt)). Masha’Allah, nice job.

The scholars gave a few reasons. One of them is that “هذا القرآن (haathal Qur’an, this Qur’an)” is used to show the Companions of the Prophet ﷺ  how close the Qur’an is to them. Even though Allah (swt) sent the Qur’an, it’s close to you. You don’t get this in the translation, by the way. You find this in the Arabic language. Surat al-Baqarah is the beginning of the Qur’an. “ذلك الكتاب (thaalikal kitaabu, that is the book)” is used to make you feel that the Qur’an is something great, something far from you. Even though the Qur’an is in your hands you think, “SubhanAllah! I’m reading a book that’s amazing.” And Allah (swt) says, “If We had sent this Qur’an.” When Allah (swt) sent the Qur’an you weren’t holding it, but Allah (swt) wants to show you how close the Qur’an is to you.

After Allah (swt) talks about the mountain and the hearts, He says, “These parables We display for people so that they’ll think.” And here”يتفكر (yatafakkar, think)” means that the person tasks himself to think. Just like in the beginning we spoke of the hadith (narration) “خيركم من تعلم القرآن و علمه (The best of you is whoever learns the Qur’an and teaches it)”. “تعلم (ta’allama, learns)” means he/she tasks himself/herself to learn the Qur’an.

With that in mind we’ll start, insha’Allah (God willing), with Surat al-Luqman and the advice of Luqman to his son. Most people really like this part of the Qur’an so we’ll spend a few weeks explaining this advice. We ask Allah (swt) to let us benefit from the Qur’an. We ask Allah (swt) to help us. It’s not about quantity. Even if someone is able to sit, with his wife/family once a week, maybe on Saturday when there’s no work, reading the Qur’an and giving up some sleep for the Qur’an then masha’Allah, Allah (swt) will put good in it.

As one of our guest authors reminded us this year, there was practically no human suffering that the Prophet ﷺ did not experience—whether it was the loss of a loved one, poverty, or abandonment. He appealed to people at a personal level. He felt for the poor man’s hunger for food, the mother’s loss of her child, the orphan’s social vulnerability, and the seeker’s spiritual craving. Inspired by the wisdom in the Prophetic tradition, Qur’an, and Islamic scholarship, dozens of authors from around the world continued to share advice and reflections on the full breadth of current needs in society this past year.

The following is a list of 30 articles that were found to resonate most strongly with our readers this past year or spoke to important topics such as balanced approaches to Islamic studies and current events such as the struggles in Syria or garment workers in Bangladesh. There were many articles of significant impact that are not on the list for brevity’s sake. What article sticks out in your memory from the past year? Leave a comment to let us know!

Practical Steps for Success

Read more articles on Personal Development here

Psychology, Islam, and Self-Control by Saadia Khan (Guest Author)
Islam emphasizes restraint, discipline and sabr (patience). We pray five times a day is to gain discipline. We lower our gaze to resist temptation. Even the pursuit of wealth is not by any means necessary.

Watch as He Increases You by Reehab Ramadan
If we’re in a state of thankfulness, God will increase us in blessings and the awareness of the blessings we already have in our lives. Also see: 5 skills of a positive genius that the Prophet Muhammad had…and that you CAN too! by Jinan Yousef.

The Seven Under Allah’s Shade by Jamal Diwan
There’s no better time than now to strive for the best. May God bless each of us to be the best we can be. Also see related advice: The Fruits of Sitting with a Teacher by Suhaib Webb and Put Your Best Face Forward – a 6 step plan to achieving the sunnah of smiling by Lobna Mulla.

Lesser of Two Good Deeds by Suhaib Webb
We often misunderstand the hadith of the Prophet ﷺ where he said, “Marry a woman for four reasons…” This also means, “Marry a man for four reasons…” This and more gems of knowledge.

Love & Relationships

Read more articles on Relationships here

Is Hot, Passionate Love Real? by Maryam Amirebrahimi
A popular question – asked over and over again by single women (and men!) – answered with practical tips on how to find this in your future marriage.

#Love by Rana Mohammad (Guest Author)
Know that it is possible to find true love in this life and to live a beautiful love story like the Prophet ﷺ and Khadija (ra). But heed that true love cannot exist unless it is for the sake of Allah.

Will Marriage Solve My Problems? by Ubah (Guest Author)
We tell ourselves things like: “after marriage, I’ll be happy,” “after I get married, I’ll be satisfied.” We begin to view marriage as the ultimate solution to all of our problems, when in reality it is not.

M&Ms: Marriage and Money by Eyad Alnaslah (Guest Author)
Questions such as “What is your credit score?” are increasingly asked when courtin. Unromantic? Very. Important? Exceptionally. This and more tips on seeking marriage.

Ummah (Community)

Read more articles on Ummah here

Gay Muslims—the Elephants in the (Prayer) Room by Mohammed Yusuf (Guest Author)
A guest author argues that Muslim communities should stop sweeping the topic under the carpet and start providing the right kind of support and advice. See related post by Imam Suhaib in 2007 regarding a question from a non-practicing homosexual here.

“You’re Haram!” by Maryam Amirebrahimi
We cannot let someone else be the reason we stop seeking self-reformation or being a part of the community. The Houses of God were not built only for the always-obedient angels.

Gender Relations in the Prophet’s Society by Maryam Amirebrahimi
Contrary to popular knowledge, the homeboys and girls of the Prophet ﷺ also struggled with their desires too. Let us learn some of the ways the Prophet ﷺ dealt with gender interactions. Also see: Prophetic Narrations You Have Probably Never Heard of (Part II) by Yusra Owais (Amatullah).

5 Ways to Stop Being Judgmental by Maryam Amirebrahimi
If that feeling of, “I’m better than thou,” creeps up on you while comparing yourself to someone else, consider the following 5 quick tips on how to stop being judgmental. 

Overcoming Hardships

Read more articles on Overcoming Hardships here

Leaving Islam by VMCounselors
Advice to parents facing an extremely difficult challenge, a son who has lost his faith. Also see additional advice columns such as Living with My Brother-In-Law and Polygamous Marriage.

 Don’t Say I have a Big Problem – Say I have a Big God: Al Kabeer by Jinan Yousef
Allah’s Name al-Kabeer (the Most Great) is a Name that we all need to get acquainted with. When truly understood, it is a Name that brings tranquility and confidence to every person who is overwhelmed.

The Benefits of Being Tested During Ramadan: A Personal Reflection by Lobna Mulla
During Ramadan, the author’s son almost drowned in a pool and was rushed to the Emergency Room. Here’s what she learned about being tested and shares the ways people benefit from trials.

Bringing a Secret to the Prophet’s Garden by Shibli Zaman
“As I watched my son Abdullah lose every golden hair from his head and then eventually his entire body, how helpless I’ve felt as a father –  unable to rescue my son. So I laid it all out before God.”

Women and the Ummah

Read more articles on Women here

Be Amazing by Reehab Ramadan
Whoever you are, whatever position you may be, do your best and be amazing. Because you, despite your circumstances, can rise high in the sight of God. Here are 5 such examples from our history.

5 Tips to Rethink Women in Islam by Maryam Amirebrahimi
If anyone makes you feel less than a man, then do not be the one who turns away from Islam or the community. We need your voices, especially, to help change the narrative many of our communities.

Reviving the Heart

Read more on Spiritual Purification here

Beware of Zombies. Or Are You One? by Moutasem Atiya (Guest Author)
Two men passed away during the life of Moses – but the perceived righteous man ended up in damnation while the sinner had been forgiven. Moses decided to investigate the matter, and here’s what he found.

Lord of the Rings: All that Glitters is Not Gold by Abdul Sattar Ahmed
Reflections on wisdom from The Fellowship of the Ring in today’s article: “All that is gold does not glitter; Not all those who wander are lost” – J.R.R. Tolkien

I Don’t Feel Ramadan by Maryam Amirebrahimi
If you are reading this: there is still time. Renew your intention. Choose to understand your relationship with God as one that will continue even when your life changes. Choose to magnify your intention.

Hot Topics

Read more articles on Society here

Regarding the Permissibility of Music by Yahya (John) Ederer
If you choose to listen to music, observe piety and do not listen to immoral music or choose to be in immoral environments. There is no doubt that much of today’s music is prohibited by Islam and even some Islamic music still brings bad environments.

The Two Towers of Taif by Shibli Zaman
A Reflection on September 11th. The angel called out to him, “O Muhammad! Verily, God has witnessed what the people have done. […]What do you command? If you wish it, I shall topple upon them the two mountains that tower over them!”….and here’s how he responded.

Society

Read more articles on Society here

A Holiday Message from the Life of Omar by Shibli Zaman
As our Christian brothers and sisters celebrate Christmas,  there are many lessons to apply from Omar’s, the companion of the Prophet, merciful and respectful treatment of the Christians of Jerusalem.

Chained by the Syrian Regime via Syrian Chronicles
A difficult to read series – but a must read. “At 24, I wanted to be out there, I wanted the future generations to experience the freedom and justice that we missed out on…” Read what happened next…

Every Garment Has a Name by Guest Author – Sadia Kidwai
Instantly available clothing that can be discarded after a few wears has led to inhumane conditions for garment workers in countries such as Bangladesh and China. Lessons from the life of the Prophet to help us change our ways. 

Worship & Islamic Studies

Read more articles on Islamic Studies here

Kids and Qur’an Fun! by Maryam Amirebrahimi
Want your kids to love the Qur’an? Here are some awesome ways to do that through interactive and engaging activities.

We Weren’t Born Knowing, We Had to Learn: The Path to Learning & Teaching Qur’an by Amal S (Guest Author) Death means time is up, opportunities are done. Except for three types of deeds: Ceaseless charity; knowledge which is beneficial; or a virtuous descendant who prays for him (the deceased).”

How to Pray 5 Times a Day by Maryam Amirebrahimi
Praying the five daily prayers on time, everyday, is a good habit that just needs to be built. You’ve been building habits since you were a child and this is just another habit you can develop and strengthen. Also see 5 Simple Steps to Wake up for Fajr: What are Yours? by Asif Mahbub (Guest Author)

Other

Although published earlier than 2013, there were a number of additional articles that continued to garner immense interest this year including How Watching Pornography Changes the Brain by Mohamed Ghilan, Updated: Is Breathable Nail Polish Sufficient for Wudu? by Mustafa Umar, Top 5 Reasons for Hijabophobia by Lobna Mulla, The Ramadan Nutrition and Workout Plan for Success by Rehan Jalali, and 10 Tips to Becoming One of Allah’s Special People by Maryam Amirebrahimi.

Surat Luqman, Qur’an 31: Part I | Part II | Part III | Part IV

That being said, the discussion today is about mountains and hearts. In Surah Hashr, Allah subhanahu wa ta`ala (exalted is He) says, “O you who have believed, fear Allah.” (Qur’an, 59:18)

The word يا (ya) is usually used to call someone far from you, however it can sometimes be used to talk to someone close as well if you want to honor them or indicate that what you’re talking about is very important. For example, if my daughter was doing something wrong I would say, “Ya Shifaa!” even though she’s right in front of me.

In this ayah (verse), ya is used as نداء التشريف (nidaa at-tashreef), a call that has honor in it. It also implies that what Allah (swt) is about to tell the believers is very important, so pay special attention to it. What does He say? “Oh you who believe, have taqwa of Allah (swt).”

Taqwa comes from the root letters و  ق  ي  (waw, qaf, ya). The word وَقَيَ means to protect. Also, in Arabic وِقاية (wiqayah) is a shield that someone uses in the battlefield. In Surah At-Tur, Allah (swt) uses the word وقاهُم (waqaahum/he protected them) when He says “and their Lord protected them from the punishment of Hellfire.” (Qur’an, 52:18).

The scholars said that taqwa has two meanings in sharia (Islamic jurisprudence). The first meaning of taqwa is to place a barrier of good deeds between yourself and the possibility of punishment. We say the “possibility of punishment” because we don’t say that someone who leaves what Allah (swt) has ordered will be punished, rather we say he becomes eligible for punishment. This is because Allah (swt) can forgive who He wants and He can punish who He wants. Punishment and forgiveness are in the hands of Allah (swt), and we ask Him to forgive us.

The second meaning of taqwa is to do your best in obeying Allah (swt). It’s very important to note this as one of the mercies of Islam. The Prophet ﷺ said “ و ما أمرتكم به فأتوا منه ما استطعتم What I’ve ordered you to do, do it to the best of your ability.” This is why we have an axiom in Islamic Law that states “الأوامر مبنية على الاستطاعة  “Orders are based on ability.” As long as someone tries their best Allah (swt) will accept from them.

We aim to do our best to observe the orders of Allah (swt), first we do those things that are obligatory, then we add those things which are recommended to polish it off. And then we avoid that which is prohibited and leave some of the doubtful issues. Unfortunately we have inverted this process now and we go to the Sheikh (scholar) and ask, “Sheikh, can you find a way out to make this thing permissible for me? Maybe there’s a strange opinion that I can follow?” It’s like shopping for a fatwa. But the muttaqi (the one who has taqwa) is careful. That’s why the Prophet ﷺ said “من وقع في الشبهات وقع في الحرام Whoever fell into the doubtful issues fell into haraam [something forbidden].”

So, at the beginning of 59:18, Allah (swt) commands the believers and orders them to have taqwa of Him. He (swt) has already mentioned the believers, so as the ayah (verse) continues, there is no need to mention the people being addressed again. Allah (swt) could use a pronoun. But Allah (swt) uses a common noun in a place where there should be a pronoun. Let’s look at an English example. If I were to say to you, “I saw Suhaib and Ahmed at the store. Suhaib and Ahmed were drinking water. Suhaib and Ahmed bought this…” you would tell me “You can say ‘they’. Why do you keep saying ‘Suhaib and Ahmed’”?

In Arabic this is done to show the importance of something. It’s called إظهار في مقام الإضمار (showing/naming in the place of a pronoun). If you remember last year when we talking about Surat-ul Kahf, the 18^th chapter of the Qur’an, we mentioned this. Allah (swt) continues to refer to the people of the cave by saying “the youth” and “they were youth” instead of using the pronoun “they”. This is done to emphasize the importance of youth in Islam.

Here also, Allah (swt) says, “And let every soul….” Instead of saying “and you all should look”. Also notice the word نفس (nafs, soul) is indefinite. The scholars mention something beautiful here. They say Allah (swt) said “every soul” to remind every single person – whether they are a scholar or not – that they are responsible to Allah (swt). As Allah (swt) tells us “And no bearer of burdens will bear the burden of another.” (Qur’an, 17:15).

Additionally, the Prophet ﷺ (peace be upon him) said in a sound hadith (narration): “Every soul is the barterer of itself. Either it will sell itself to destruction, or it will sell itself for success.” Allah (swt) also mentions: “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise.” (Qur’an, 9:111). Allah (swt) also mentions those people who sold their deen (their religion/faith) for a small paltry price (Qur’an, 2:41).

So Allah (swt) is warning us that every soul should look towards what it will send tomorrow. The word غدا (ghadan) means tomorrow, but here it is referring to the hereafter. Imam Ibn Ashur mentions that the reason Allah (swt) used the word “tomorrow” to refer to the hereafter is because when the Arabs wanted to speak of something that was as close to them as possible, they would use the word “tomorrow”. So Allah (swt) uses “tomorrow” to remind us that the Day of Judgment is near. As He (swt) says, “Indeed, they see it [as] distant, But We see it [as] near.” (Qur’an, 70:6-7). Don’t become negligent, the hour is close. That’s why Abdullah ibn Umar said, “If you live to see the evening don’t expect to see the morning, and if you live to see the morning don’t expect to see the evening.”

Then, Allah (swt) says و اتقوا الله (and be dutiful to and fear Allah). This is interesting because Allah (swt) opened the verse with this command and closed it with the same command. Twice, Allah (swt) mentions being dutiful to and fearing Allah (swt).

Why does Allah (swt) say this twice? There are two reasons, according to the scholars. The first, according to the scholars, is fear of Qur’an. The second is to ensure that you stay upright on this taqwa. For example, Allah (swt) says “Oh you who believe, believe in Allah!” Why does Allah (swt) say “believe” twice? (Qur’an, 4:136) To command us to stay as believers, to be firm in this belief. So, here the second command is to remind us to maintain that taqwa of Allah (swt). If you’re lucky enough to fear Allah (swt) the first time, then fear Allah (swt) again.

Finally Allah (swt) ends with “Indeed, Allah is Acquainted with what you do.” (Qur’an 59:18) This is the reason why Allah (swt) says “Fear Allah (swt)” in the beginning. The sentence in the middle is an independent clause, but the ending answers the question “Why should we fear Allah (swt)”?

The word إنَّ (inna) means surely, and in this verse it’s used for purposes of التعليل (at-ta’leel) to answer the question “why”. Why should we fear Allah (swt)? Because Allah (swt) is خبير (khabeer). This word form is the فعيل (faeel) word pattern used to speak of someone’s essence, something that comes naturally to them.  For example, when you talk about me, you would say “Suhaib is طويل (taweel/tall).” because it’s part of my nature, I can’t be short. So, when we say Allah (swt) is khabeer, it means that it is from His (swt) essence and attributes that He is well aware of everything that we do. We should ask ourselves, how does this attribute of Allah (swt) rectify our attitudes and behaviors when we are dealing with Him as our Lord?

This verse that we have been studying is from Surat ul-Hashr (Chapter 59). This surah (chapter) mentions two major events that happened in the life of the Prophet ﷺ in Madinah. The first is the victory Allah (swt) gave them over Banu Nadir. Secondly Allah (swt) describes the hypocrites to the Prophet ﷺ and his Companions, and how Allah (swt) gave them victory over these hypocrites.

So in the next ayah, Allah (swt) commands: “And do not be like those who forgot Allah (swt)…”(Qur’an, 59:19)

The word “those” is a definite article, so it is as though Allah (swt) is speaking about someone He already mentioned in the Surah, and the listener of the Qur’an who lives in Madinah and hears these words knows who Allah (swt) is talking about. The scholars say these people are those two groups who were mentioned previously in the Surah. The first are the followers of Musa (the Jews of Madinah) whose attributes Allah (swt) describes throughout the Qur’an, and He warns the Muslims not to acquire the main attribute of those followers of Musa, which was knowledge without practice. The second is the hypocrites: those people who expressed faith but internally had no faith. What is the result of these people forgetting Allah (swt)? Allah (swt) caused them to “forget themselves.”

Allah (swt) continues to say that indeed these people are the people of fisq. Fisq means something that’s abnormal. For example, if the inner part of a date comes out of the skin in a strange way, the Arab would say فَسَقَ (fasaqa), meaning it has come out abnormally. We know that everyone is born on fitrah (innate natural disposition towards virtue and oneness of God). So when a person leaves the fitrah and rebels against Allah (swt), we say he becomes a faasiq, he left the natural human disposition and became something strange.

Then Allah (swt) continues in the next ayah to explain this further. He says: “Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers [of success].” (Qur’an 59:20) Thus, if we stay on the Qur’an and are amongst the people who mind their remembrance of Allah (swt), then we will be from the people of Paradise. However, those people who forgot Allah (swt) and did not fear Him will be from the people of Hellfire. And Allah (swt) says they are not the same. The people of Paradise are faaizoon.

The word فائز (faaiz/winner/successful) is called اسم فاعل (ism faa’il) and Allah (swt) uses this ism faa’il here to show certainty. “Definitely, for sure, there’s no doubt, that they are successful!.”