Excerpts from Tareeq al-Hijratayn wa Bab as-Sa`adatayn

“O mankind, you are those in need of Allah, while Allah is the Self-Sufficient, Praiseworthy One.” (Qur’an 35:15)

In this verse, the Exalted One shows that the slaves’ need for Him is intrinsic to the slaves—just as being Self-Sufficient and Praiseworthy are intrinsic qualities for Him.

His Self-Sufficiency and His Praiseworthiness are innate constants in Him, not caused by any external factors bringing about these traits. Everything else’s need for Him is also an innate constant not caused by external factors. So, this need is not due to a new occurrence or condition; rather, it is an inherent quality of the needy.

The creation is impoverished, needing its Lord because of its nature—not because of some external cause; and all the ‘causes’ mentioned for this need are evidence of the need, but they are not actually causes; for what is intrinsic does not require a cause.  It is impossible for the slave to be anything but needy, and it is impossible for the Exalted Lord to be anything but Self-Sufficient, just as it is impossible for the slave to be anything but a slave and the Lord to be anything but a Lord.

The Two Types of Need

If the above is understood, then the next point is that there are two types of need. The first is a compulsory, general need—one which cannot be evaded neither by a righteous nor wanton person.  This need does not require praise or disparagement and neither does it require reward or punishment, for it is as natural as the creation being created.

The second need is a voluntary need, and it is a result of two honorable pieces of knowledge: the slave’s knowledge of his Lord, and the slave’s knowledge of himself.  When a slave gains these two pieces of knowledge, they result in a need that actually becomes the source of his ultimate freedom, and the definition of his success and happiness. People vary in their degree of experiencing this need based on the variation in their understanding of these two pieces of knowledge.

It is from here that those who fail are let down and those who succeed are given success; for the one who fails is veiled from his true nature, and forgets himself and his need for his Lord. Thus, he dominates and transgresses and therefore becomes deserving of wretchedness.

“No! [But] indeed, man transgresses.  Because he sees himself as self-sufficient.” (Qur’an 96:6-7)

“As for he who gives and fears Allah

And believes in the best [reward],

We will ease him toward ease.

But as for he who withholds and considers himself free of need

And denies the best [reward],

We will ease him toward difficulty.” (Qur’an 92:5-10)

The best of creation are the most complete in their worship, and the greatest witnesses to their need for their Lord and their inability to be free of needing Him—even for a blink of an eye.  This is why the Prophet ﷺ (peace be upon him) made the following prayer: “Rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye, nor to any of your creation.” ((At-Tirmidhi 2140, Ahmed 3/112 and 257))

The Prophet ﷺ (peace be upon him) knows that his heart is in the Hand of the Most Compassionate, and he does not own any part of it, and that God the Exalted directs it as He wishes.  How would he not know that when he recites, “And if We had not strengthened you, you would have almost inclined to them a little.” (Qur’an 17:74)? His need ﷺ for his Lord is measured by his knowledge of Him, and his closeness to Him.

Contemplate Allah’s words in the verse: “[…] you are those in need of Allah.”  The use of the name “Allah” and not Rabb (Lord) allows for the inclusion of both types of need: a need for His Lordship, which is the general need of all creatures, and the need for Him as a deity (to worship)—which is the specific need acknowledged by His prophets, messengers and righteous slaves.  This latter need is the most beneficial need, and it is this specific not general need that scholars refer to and address the most.

by Imam al-Qarafi | Translated by Suhaib Webb

The names of the Islamic months are rooted in certain events that took place in them. Ramadan is named after Ramda; Ramda are stones heated by the sun during summer. Shawal is derived from the lifting (Ar. shayl) of a camel’s tail to ward off flies (because of the extreme heat). Dhul Q`adah is named such because it was the first sacred month that prohibited fighting. Thus, people sat (refrained from fighting) during that time. Dhu al-Hijja is named such because the Hajj coincides with it. Muharram takes its name because fighting is prohibited during it. Safar takes its name from sifir, which means to be empty, because the trails that the Arabs used for travel and business were empty because the sacred months had ended and fighting returned. Rab`i al-Awal and Rab`i al-Thani took their names from rab`i al-‘ashab (dense grass) because it grew during these two months. Jumad al-Ula and Jumad al-Thani took their names from jumad al-ma (Eng. ice), because these two months occurred while it was cold. Rajab is coined as such because it is a sacred month. Sha`ban is taken from a word which means to split and divide. It took its name because the Arabs would return to fighting upon its onset and divide themselves.

Translated from Al-Dhakhira by Imam al-Qarafi, vol. 2 pg. 486

Included below is an excerpt from al-Afghānī’s article. Subhan’Allah (Exalted is Allah), the last part of this translation may be just as relevant today as the day al-Afghānī first wrote it. Preceding the translation is a relatively short biography of al-Afghānī. It has been included with the hope that it gives his words both context and added value. Readers are encouraged to comment with reflections on what is bold-faced in the translation. How can we apply al-Afghānī’s advice today?

About Jamāl al-Dīn al-Afghānī

Born around 1838 or 1839, according to his own words, near Konar (close to the city of Kabul in Afghanistan), he was raised in a family who followed the Hanafi school of thought. His studies of philosophy and other sciences at the university level followed the medieval style that was prevalent in Kabul. He then studied in India and received a more modern education for a year, after which he made the pilgrimage to Makkah, and returned to Afghanistan in the service of the Amir Dust Muhammad Khan. As is evident from his writings, it seems his education allowed him a mastery over both Arabic and Farsi.

After the Amir’s death, his sons vied for power and al-Afghānī openly sided with the one who was later overpowered. He found it prudent to leave, and went back to India where he stayed for a few months, and then to Cairo where he stayed for forty days. In Cairo, he became acquainted with the students and scholars of al-Azhar, while he himself gave lectures in his home. By this time, he was around thirty years old.

In 1870, he went to Constantinople and was so welcomed there that he was allowed to lecture in the Aya Sofya and the mosque of Sultan Ahmed. It is interesting to note that he was able to communicate and be appreciated by the people in both Cairo and Turkey while he was from Afghanistan. Perhaps this communicative mobility also inspired some of his pan-Islamic thinking. He had to leave Turkey in March of 1871 because those who were jealous of his position started rumors about him; they changed the context of his words such that he would be called a rationalist or Mu’tazili.

He chose to go to Cairo, where he stayed longer than he expected to. He found a following of dedicated students including the likes of Muhammad Abduh and Sad Zaghlūl, and the government itself paid him a monthly salary without asking for any services in return. Seen as an educated dignitary, he was able to lecture on Muslim philosophy, politics, literature, science, and other topics. He inspired Adīb Ishāq to found various journals for which he contributed articles. According to al-Afghānī, journalism was the new popular medium that deserved investment, and a form of resistance via the written word.

He initially joined the Scottish Free Masons—only to leave and form an Egyptian lodge with the French Grand Orient. These moves by al-Afghānī show not a complete rejection of the West altogether, but rather just its imperialistic elements. It is said that the 300 young people who belonged to this lodge were Egypt’s most zealous nationalists. It was claimed that he verbally sanctioned the assassination of Khedive Ismail. These rumors put him at odds with al-Azhar and the Council of Ministers, and allowed the British to start heavily watching him until he was expelled in 1879.

He then went back to India, where he wrote his refutation against the materialists. The British who had colonized India during that time refused to let him go until the unrest (that presumably al-Afghānī had a hand in) was quelled. In 1881, Urabi Pasha revolted against the Khedive, the army, and the foreigners. In 1882, British interference ended the affair with their own occupation. After this, al-Afghānī could travel. In 1883, he was in Europe writing articles that were being published in major newspapers read in the Muslim world. In these articles, he commented on the conditions of various countries and criticized the interference of the British in particular. His refutation of Ernest Renan’s lecture on Islam and Science, which criticized the Muslim contribution in the modern era, was also published in Europe.

Working with Muhammad Abduh as his editor, they formed Al-‘Urwatu’l-Wuthqa, a journal for the Muslim world that would be used as al-Afghānī’s mouthpiece. Its entry into Egypt and India was barred by the British, and lasted only from March of 1884 to October of the same year. They sent it free of charge to anyone interested, and used strategies like placing the journal in mail envelopes to circumvent the British, and reach the people. Though short-lived, its impact was unmistakable as Islamic doctrines were used to encourage a response to the British interference in the Muslim world. However, in 1885, al-Afghānī and Abduh parted ways as a result of their strategic differences. Abduh emphasized education, while al-Afghānī supported political activism and resistance.

In 1886, the Shah Nair al-Din of Iran invited al-Afghānī to stay in Tehran, but that stay also proved short-lived. Al-Afghānī’s popularity was seen as a threat, and thus he was forced to leave. He then stayed in Russia until 1889, where he was able to convince the Tsar to allow publishing of the Qur’an and other religious texts for the Russian Muslim population. He was re-invited to Iran by the Shah, where he drew up specific plans of reform for the country. Yet once again, after a period of stay he was expelled to the Persian-Turkish border in 1891. This incident caused al-Afghānī to have an unrelenting distaste for the Shah—as would appear in his later writings. He criticized the Shah’s decision to allow the British Iran’s tobacco rights, which instigated the religious elite in Iran to immediately issue a fatwa banning tobacco for all Muslims. He also called on the Shi`i religious authorities to depose the Shah. It seems his words may have sparked the beginning sentiments that eventually led to the Iranian Revolution.

In 1892, Sultan Abdul Hamid invited al-Afghānī to Turkey. Initially, it seemed relations were good. However, after he rejected the position of Sheikh al-Islam for the government, the relationship soured. Al-Afghānī asked many times for permission to leave but his requests were turned down repeatedly. He did, however, have the right to teach and give lectures. He continued to preach his message of constitutional government within a pan-Islamic state until the Shah was assassinated by one of al-Afghānī’s loyal students in 1896. He wrote a refutation of his having any responsibility in guiding the hand of the assassin, as his own health was also precarious. Rumored to be poisoned, or given pseudo-treatment for cancer of the chin by his doctor under government instructions, al-Afghānī died in 1897. His many works became even more popular after his death, especially during the colonial struggles of the early and mid-twentieth century.

(Goldziher, I. “Jamāl al- Dīn al- Afghānī , al-Sayyid Muhammad b. Safdar.” Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online. )

The Way of Allah (in dealing) with Past Nations and its Application for Muslims, by Jamāl al-Dīn al-Afghānī

“Verily, God does not change the condition of a people until they change what is within themselves” (Qur’an, 13: 11). These are the verses of the Wise Book, which guides to the truth and the straight path, and no one doubts in them except for the misguided. Does God go against His own promise while being the Most Truthful of those who promise and the Most Capable of those who can fulfill it?! Have Allah and His Prophet ﷺ lied? Has He forsaken His prophets and hated them? Has He cheated His creation and paved for them the path of misguidance? We seek refuge in Allah (from such thoughts)! Did he send down the clear verses in vain or in play? Did His Prophets fabricate against Him? Did they slander Him? Did Allah speak to His slaves by symbols they don’t understand and signs they can’t comprehend? Did He call them to Him by what they cannot conceptualize? We ask forgiveness from Allah (for such questions).

Has He not sent the Qur’an in Arabic, without mistake, and explained in it all matters, clarifying all things? His Attributes are sacred and Allah is Elevated, a Great Elevation, above what the transgressors say. He is the Most Truthful in His promises and threats, and has never taken His Prophets as liars. He never brought anything for play, and He did not guide us except to the path of guidance. There is no replacement for His verses. The heavens and the earth can perish, but a law from the laws of His book would never perish, as falsehood can never approach it, from before it or behind it.

God states, “Certainly, We have written in the book [of Psalms] after the [previous] reminder that My righteous servants shall inherit the land” (Qur’an, 21:105). He also states, “…to Allāh belongs [all] honor, and to His Messenger, and to the believers” (63:8), “And incumbent upon Us (God) was support of the believers” (30:47), and “It is He who sent His messenger with guidance and the religion of truth, that He may make it prevail over all other religions; and sufficient is Allāh as a Witness” (48:28).

Allah caused this nation to emerge from a handful of believers, and took it to such heights of greatness that many hearts trembled in fear of it. Indeed, a people who were true to their covenant with Allah earned deeds that allowed them glory in their worldly lives and happiness in the afterlife. This Ummah today has reached about 280 million people and its lands, as previously discussed, stretch from the edges of the Atlantic Ocean to the ends of China. Blessed with good soil, fertile plantations, spacious homes…yet, its lands are being plundered, and its wealth robbed. Intruders are taking over the people of this Ummah. They are dividing its lands among themselves, country after country, province after province. It is left neither with authority, nor with a voice. Its torchbearers find themselves in pain by day and in distress by night. Their time has become constricted by the increasing catastrophes that have gathered upon them, and their fears have become greater than their hopes.

This is the same nation that collected the jizyah (compulsory tax for non-Muslim citizens of an Islamic state) from large nations to look out for them. Oh what a disaster! Oh what a loss! Is this not a calamity?! What is the reason for this decline? What has caused this fall and humiliation? Should we be suspicious of divine promises? Should we despair from Allah’s mercy and think that He has lied to us? We seek refuge in Allah (from such thoughts). Should we doubt His promise of victory to us after He has affirmed it for us? No, it is none of that. It is upon us then to look at ourselves, and see that there is no one for us to blame except ourselves. For He said, “And you will not find in the way of Allah any change” (63:62).

He, The Most High, showed us through His clear verses that nations He has honored do not perish or fall from greatness. Their names are also not erased from the tablet of existence, except by their deviation from the ways Allah established on the foundation of extensive wisdom. Allah does not change a condition of a people to honor, authority, luxury, living, safety and comfort, until those people change what is in themselves—through illumination of the mind, soundness of thought, and depth of vision; from taking lessons from the actions of Allah with previous nations, and reflecting on the situation of those who joined forces against the path of Allah—for they were destroyed—and those who neglected the practice of justice, and left the path of insight, resolution and wisdom—for they were ruined.

Unite together in commitment to righteous work, truthfulness of speech, soundness of the heart, chastity in the face of desires, and protection of truth, standing for its victory, and cooperating in its protection!

(Ammara, Mohammad. Jamal al-Din al-Afghani, al-A`mal al-Kamilah. al-Mawsu’ah al-Arabiyah li’l-Dirasat wa’l-Nashr: Beirut 1988. V.2 pp. 58-60).

One of the more recent twenty-first century attempts to transcend past translations’ shortcomings in clarity, accuracy, and modernity of language comes from M.A.S Abdel Haleem. Abdel Haleem is a Muslim Professor of Islamic Studies at the School of Oriental and African Studies in London, England, and is also the editor of the Journal of Qur’anic Studies. He was born in Egypt, and is a hāfidh who memorized the Qur’an during his childhood. He received a B.A. in Arabic and Islamic Studies from Cairo University and his Ph.D. from the University of Cambridge in the United Kingdom.

Abdel Haleem’s seven-year translation project, The Qur’an, was first published in 2004 by Oxford University Press, with a new edition published in 2005. His introduction to the translation, as well as the translation itself, both reveal that his efforts are aimed at doing faithful justice to the original Arabic, while acknowledging the difficulties of translating the meanings of a sacred text revealed and preserved in the Arabic language. He identifies his goal as “mak[ing] the Qur’an accessible to everyone who speaks English, Muslims or otherwise, including the millions of people all over the world for whom the English language has become a lingua franca.”

Contents and Methodology

Prefacing the actual translation, Abdel Haleem includes an introduction that covers numerous topics, such as the life of Prophet Muhammad ﷺ, the spread of Islam, as well as the revelation, compilation, structure and stylistic features of the Qur’an. In addition, he provides an overview of some significant English translations, followed by a brief explanation of his methodology and reasons for embarking on a new translation. He also includes a chronological list of major events in early Islamic history that are relevant to the contents of the Qur’an, the compilation of the Qur’an, and the release of significant translations spanning from Ross’s first translation (1649) to Muhammad Asad’s (1980). Although the introduction resembles an introductory text on Islam and the Qur’an, it helps provide a foundation for the reader to better appreciate the Qur’an’s structure, language and meanings.

One of the important issues Abdel Haleem addresses in the introduction is the order of the verses and topics within the chapters—which even many Muslims find difficult to understand. He states: “The reader should not expect the Qur’an to be arranged chronologically or by subject matter. The Qur’an may present, in the same sura, material about the unity and grace of God, regulations and laws, stories of earlier prophets and nations and the lessons that can be drawn from these, and the descriptions of rewards and punishments on the Day of Judgment.” Using examples such as how prayer reminders appear in the midst of divorce and settlements verses, and how ayat al-kursi (2:255) appears in the midst of charity verses, he notes: “This technique compresses many aspects of the Qur’anic message into any one sura, each forming self-contained lessons. This is particularly useful as it is rare for anyone to read the whole Qur’an at once…”

Clarifications such as these help dispel the suspicions and confusion readers may face when trying to make sense of the structure of the Qur’an. Although Abdel Haleem’s simple explanation does not delve into the thematic and structural coherence of the Qur’an’s verses and chapters (which many Muslim scholars and exegetes have detailed beautifully), it suffices for a novice reader of the Qur’an (Muslim or non-Muslim), or a beginner student learning about Islam and its sacred texts.

Language and References

The language used in this translation is probably one of Abdel Haleem’s greatest accomplishments. Other older translations have used Shakespearean language or direct and literal translations that trap the text in confusing and complicated diction, which hinders the readers from understanding and connecting with Allah’s words. Abdel Haleem, however, uses clear and simplified modern English that makes the text reader-friendly and very easy to follow. He states in his introduction: “The message of the Qur’an was, after all, directly addressed to all people without distinction as to class, gender, or age: it does not rely on archaisms or pompous language for effect. Although the language of the present translation is simple and straightforward, it is hoped that it does not descend to an inappropriate level.”²

Abdel Haleem also shies away from literal translations that make idioms and certain phrases sound awkward in English. His chosen methodology is to provide the rendered meaning in English, often with a footnote of the literal translation. An example is his translation of ‘umm al-qura’ (42:7) as ‘capital city,’ with a footnote stating: “Literally, ‘the mother of cities,’ Mecca.”

One notable, linguistic feature of Abdel Haleem’s translation is its consideration for shifts in pronouns that occur sometimes within one verse. These shifts do not translate into English, so his method for clarifying them is to insert bracketed notes of who is being addressed (i.e. the Prophet, all people, etc.). This can be seen in his translation of ayah 10:61: “In whatever matter you [Prophet] may be engaged and whatever part of the Qur’an you are reciting, whatever work you [people] are doing, We witness you when you are engaged in it.”

In addition to his use of modern language and attention to linguistic nuances, Abdel Haleem keeps his translation deeply rooted in the original Arabic meanings and classical exegesis. He cites well-known Arabic dictionaries and classical Arabic works to clarify meanings and explain linguistic differences and idioms. Some of the works and commentaries he relied on are Abu Hayyan’s al-Bahr al-Muhīt, al-Zamakshari’s al-Kashāf and Asās Al-Balāgha, al-Baydawi’s Anwār al-Tanzīl wa Asrār al-Ta’wīl, Qutb’s Fi Dhilāl al-Qur’ān, and one of his most frequently referenced sources, al-Razi’s al-Tafsīr al-Kabīr.

Structure and Punctuation

Abdel Haleem chose an unprecedented way to display his translation. He combines the verses into flowing script (versus placing each verse on a line), and breaks up the text into paragraphs based on shift in topic. His reason for doing so is to “clarify the meaning and structure of thoughts and to meet the expectation of modern readers.” He also numbers the verses using superscripts at the start of each verse and letters his footnotes (also in superscript). This overall format and superscripting provides easier flow in reading and also helps readers find or cite verses more easily. The translation occupies the majority of each page (except for smaller chapters) and footnotes rarely take up more than the lower sixth of the page, which keeps the readers focused on the main text rather than being distracted by detailed and overwhelming commentary.

Another feature of Abdel Haleem’s translation is the addition of punctuation. Although the Qur’an has its own system of marking pauses and continuation in recitation (`ilm al-waqf wa’l-ibtida’), the Qur’an does not have punctuation marks that delineate parenthetical statements, quotations, exclamatory remarks, etc.—which are unnecessary and implied by context (for the most part) for those well-versed in the Arabic language. As one of many efforts to provide clarity to the Qur’an’s meanings, Abdel Haleem has introduced punctuation marks, such as commas, semicolons, dashes, exclamation marks, quotation marks, etc. For example, ayahs 36-37 of Surat Aāli `Imrān read:

‘Imran’s wife said, ‘Lord, I have dedicated what is growing in my womb entirely to You; so accept this from me. You are the One who hears and knows all,’ but when she gave birth, she said, ‘My Lord! I have given birth to a girl’—God knew best what she had given birth to: the male is not like the female—‘I name her Mary and I commend her and her offspring to Your protection from the rejected Satan.’

This punctuation certainly helps readers differentiate between narrative and quotations; however, inserting punctuation without footnoting alternative readings (qirā’āt) or pauses may make the punctuation appear definitive, when in fact it is not. For example, the parenthetical statement above may not include “the male is not like the female,” which would make it a continuation of `Imran’s wife’s statement. Also, the Arabic phrase for ‘she gave birth’ (wada`at) can be read as ‘wada`tu’ (I gave birth) in a different reading. If this part of the verse is read using the second reading (“And Allah knows well what I gave birth to”), it would make this statement a continuation of `Imran’s wife’s statement as well.³

Despite his translation’s minor shortcomings, Abdel Haleem has produced what may be considered one of the most genuine and refreshing translations in contemporary times. His most notable success is merging authenticity with originality and transmitting Qur’anic meanings from classical Islamic works in an easily accessible language for both the Muslim and non-Muslim English-speaking populace.  May Allah reward him and bless him for his efforts.

Note: this review is only an attempt to expose readers to a relatively new translation that may be unknown to some. Readers may prefer reading other translations that supersede this translation in both language and preservation of the original Qur’anic meanings.

Excerpts from Mukashafāt al-Qulūb (Exposition of the Hearts)

When the Messenger of Allah ﷺ invited Ka`ab ibn al-Ashraf and his companions to Islam, they said, “We hold an honorable status as the sons of God, and indeed we love Allah more [than you].”

On this occasion, Allah (subhanahu wa ta`ala – exalted is He) revealed the following verse:

Say, [O Muhammad], “If you truly love Allah, then follow me; Allah will love you and forgive you your sins; and Allah is Forgiving and Merciful” [Qur’an, 3:31].

…

The love of the believers for Allah is reflected in following His commands, favoring His obedience and seeking His pleasure. The love of Allah for the believers is in His praise of them, His reward, His forgiveness, and His mercy upon them. It is also in His granting `ismah (protection from committing sins), and tawfīq (success) to them.

…

If the servant knows that true perfection belongs to none other than Allah, that any good he sees in himself is from Allah, and that his love is only for Allah’s sake, he becomes motivated to obey Him and begins to love whatever brings him closer to Allah. Therefore, love is explained as the desire to obey, and is reflected in following the Messenger ﷺ and in persistently encouraging others to obey him.

…

Sahl ibn Sa`d (may the mercy of Allah be upon him) said: the sign of the love of Allah is the love of the Qur’an, and the sign of the love of Allah and the Qur’an is the love of the Prophet ﷺ; and the sign of the Prophet’s love is the love of his sunnah, and the sign of the sunnah’s love is the love of the Hereafter; the sign of the Hereafter’s love is detachment from the worldly life, and the sign of detachment from the worldly life is taking only sustenance needed to attain Paradise in the Hereafter.

…

Whoever claims four things without accompanying them with four actions is a liar: claiming to love Paradise without being obedient; claiming to love the Prophet ﷺ without loving scholars and the poor; claiming to fear Hellfire without avoiding acts of disobedience; and claiming to love Allah but complaining in times of adversity.

…

A scholar was asked about the one who loves Allah. He said, “It is one who spends little time with people and much time alone; who is always in thought and outwardly silent; who is in a spiritual state that overtakes his sight, hearing and speech…who does not become sad if inflicted with a calamity, and if inflicted with hunger he is not aware…who looks to Allah in times of solace, who is happy with His company and speaks to Him intimately, and does not contend with the people of this world over their world.

…

Whoever claims three, but does not purify himself of three is arrogant: claiming to seek the sweetness of remembrance of Allah but loving this world; claiming to love sincerity in one’s actions yet reveling in people’s adorations; and claiming to love one’s Creator without purifying one’s nafs (self).

…

The Prophet of Allah ﷺ said:

“A time will come when my Ummah will love five (things) and forget five others: they will love this world and forget the Hereafter; they will love money and forget the Reckoning; they will love creation and forget the Creator; they will love sins and forget repentance; they will love palaces and forget the grave.”