loading

Translating into Action, Careless Attribution, Two Kinds of Muslims

Issue 325 » May 6, 2005 - Rabi-al-Awwal 27, 1426

General

Living the Quran

Al-Isra (The Journey By Night)
Chapter 17: Verse 106

Instruction to be Translated into Action
 "We have revealed this Qur'an little by little so that you may recite it to people at intervals, and We have revealed it gradually."

The Quran did not come down all at once; rather it came down according to the needs of the Islamic society in facing new problems, according to the growth of ideas and concepts, according to the progress of general social life, and according to new challenges faced by the Muslim community in its practical life. One verse or a few verses would be revealed according to the special circumstances and events, and they would answer questions which arose in the minds of people, would explain the nature of a particular situation, and would prescribe a way of dealing with it. These verses would correct their mistakes, either of understanding or of practice, would bring them closer to God, and would explain to them the wisdom of the various aspects of the universe in the light of God's attributes. Thus they clearly realized that every moment of their lives was under the continuous guidance and direction of the Almighty Creator and that they were traversing the path of life under the wings of God's mercy. Because of this sense of constant relationship with God, their lives were moulded according to that sacred way of life which was being instructed by Him.

Thus, instruction to be translated into action was the method of the first group of Muslims. The method of later generations was instruction for academic discussion and enjoyment. And without doubt this is one of the major factors which made later generations different from the first unique generation of Islam.

Source:
"Milestones" - Sayyid Qutb, Chapter One, pp. 21 - 35
Understanding the Prophet's Life
Careless Attribution to the Prophet
 
Careless attribution to the Prophet can land a person in the Hellfire: "A person who intentionally attributes a false statement towards me will find a place for himself in Hellfire." (Sahih al Bukhari). In another Hadith, the Prophet said: "Do tell others about me. There is nothing wrong about it. But a person who knowingly attributes a false thing to me, he will make his abode in the Hellfire." (Sahih al Muslim).

Always remember the etiquettes of narrating a Hadith. It will be good to adopt the following Adab (etiquette):

  • Avoid stating a Hadith if you do not know the accurate wording.
  • Avoid sharing a partial Hadith, since you risk losing the sense of what the Prophet was saying.
  • Don't draw big conclusions from a small statement unless you study the context.
  • Remember that the first principle of Hadith authenticity test is that it must not contradict Quran.

There are two disciplines that scholars employ before determining the proper use of a Hadith. One is called Riwayah and the other is called Dirayah. The scholars of Hadith focus essentially on Riwayah, which helps determine the authenticity of the chain of narrators of a Hadith. The scholars of Fiqh (Islamic jurisprudence) use the tools of Dirayah to determine how a Hadith will be used in reaching a conclusion, taking into account the whole spectrum of Islamic knowledge.

If you are serious about reading Sahih Al Bukhari and other classic Hadith collections, you should spend some time learning how a Hadith should be used and understood. The relevant disciplines of Islamic knowledge which deal with this topic are Usoolul Hadith, Usoolul Fiqh, and Ilm al Maqasid. Until then, it is a good idea to stick to the collections compiled for the laypersons, like Riyadhus Saliheen of Imam Nawawi, instead of heavy- duty classic Hadith books.

What the Prophet left for us is essential. Without the Quran and his Sunnah we are lost. The request for us to be careful is not to be confused with seeking daily guidance from his teachings. Rather, it is that we avoid the tendency to issue a Fatwa equipped only with a partial Hadith, ignoring the whole teaching of the Prophet. God's Mercy and Blessings be upon him.

Source:
"Please Stop Abusing the Prophet" - Abdul Malik Mujahid
Blindspot!
Two Kinds of Muslims

1. Partial Muslims
This kind of Muslims are those who, having affirmed faith in God and His Messenger, accept Islam as their religion but treat this religion merely as a part of a section of their whole life. To the extent of this part or section, there is expression of attachment to Islam, profusion of 'Ibadat', use of rosary and offering of Salat, remembrance of God, exercise of Puritanism in the matter of food and some social affairs, and all the rest that can be called a religious attitude. But beyond this section, all the other aspects of their life are exempted from Islam. If they show love, it would be for Nafs or for self-benefit or for that country and nation or for some body else. If they profess enmity or wage war that would also be for the sake of some worldly or selfish interest. Their business, their wives and children, family, society and co-professionals - all these will be to a great extent exempt from religion and totally based on worldly considerations. As a landlord, as a trader, as a ruler, as a soldier, as a professional - in all spheres they will have an independent position which will have no connection with their position as Muslims. Then such a type of people will combine and collectively set cultural, educational and political institutions, which, due to their being Muslim, may be partly influenced by them as such or may be related to them in some way but actually these will have no connection with Islam.

2. Full Muslims
This kind of Muslims are those who completely merge into Islam their full personality and entire existence. All the positions they hold get submerged into the position of a Muslim. Their roles as fathers, sons, husbands or wives, businessmen, landlords, labourers, employees, or professionals, signify the characteristics of a Muslim. Their sentiments, their desires, their ideologies, their thoughts and opinions, their hatred and inclinations, their likes and dislikes, everything is subservient to Islam. There is a complete sway of Islam on their heart and mind, on their eyes and ears, on their stomach and private parts, on their hands and feet, on their body and soul. Neither their love nor their enmity is detached from Islam. When they make friendship or fight with anybody, it is purely for the sake of Islam. If they give anything to anybody, it is because Islam requires it to be given. If they withhold anything from anybody, it is also because Islam wants it to be withheld. And this attitude of theirs is not limited to individuals only but their collective life also is based entirely on this principle of Islam. Their entity is to evolve as a community on the basis of Islam only and their entire collective behaviour is based on the precepts of Islam only.

The kind of Muslim desired by God
The above two kinds of Muslims are in reality different from each other even if from the legal standpoint both may be included in the Ummah and the word "Muslim" may be applicable to both equally. There is no record of achievement in the Islamic history on the part of the first type of Muslims which may be worthy of mention or meriting to be proud of. They have actually done no work which has left an Islamic imprint on the pages of world history. The earth has never felt the weight of such Muslims. In fact, Islam has suffered decay due to these people. As a result of prevalence of such Muslims in the Muslim society, the control of life-system in the world has passed into the hands of Kufr. God never desired to have such Muslims. He did not send His Prophets into this world nor did He reveal His books to have such Muslims in the world. As a matter of fact, those Muslims who are desired by God, and who did, and can do today, appreciable work from the Islamic point of view, belong to the second category.

Source:
"Let Us Be Muslims" - Sayyid Abul Ala Mawdudi, Chapter Two