Friday Nasiha

Living The Quran

Richness
Al-Duha (Daylight) - Chapter 93: Verse 8

"And He found thee in need and made thee rich."

Richness is a name indicating full ownership.

It consists of three levels:

1. The first level is the richness of the heart, its security against offense, its accommodation with the Decree and its deliverance from hostility.
   
   
2. The second level is the richness of the self: It is integrity in what is desirable, safety from what is disagreeable and freedom from hypocrisy.
   
   
3. The third level is richness in the True One. It comprises three grades:
   1. The first grade is attestation of His remembering you,
   2. the second is the constant examination of His primacy and
   3. the third is victory in finding Him.

Compiled From:
"Stations of the Wayfarers" - Abdullah Al-Ansari, p. 138

Understanding The Prophet's Life

Duties at Home

When we think of a young religious person too often we think of someone who spends all his time with other Muslims, going to the Islamic center, or attending religious classes. When he is not engaged in these outside activities, we think of him devoting all his time to personal devotions like reading Islamic books, reciting the Quran, or listening to recorded lectures. Sadly, we do not think of this young person having anything whatsoever to do with the rest of the household. 

This is, in fact, a grave mistake that many religious young people make. The worldly needs of the household must be met. 

Who, then, is going to purchase the household’s needs? Who will take members of the family to the places where they have to go? Who will entertain the guests? Who will pick up so-and-so from the airport? Should the “pious” member of the family be the one to say: “Sorry. I have no time. I am busy!” ? 

Some of our young, religious people flee from their homes in one way or another after becoming religious. They feel that they cannot bear staying at home surrounded by what they regard as sinful behaviour or as their family’s casual religious attitudes. 

Some seek to escape the temptations at home by going overseas to study or by simply moving away from home. There are often clear signs in their behaviour that they are merely running away. Some of them even leave home without their parents’ permission. 

They forget that when a man asked the Prophet (peace be upon him) if he could go to war, the Prophet (peace be upon him) immediately asked him if his parents were alive. When he said that they were, the Prophet said: "Your jihad is to take care of your parents!" [Bukhari, Muslim] 

They also forget that when another young man approached the Prophet (peace be upon him) to go and fight, the Prophet (peace be upon him) asked him if his mother was alive. When he found out that she was, he told the man: "Woe unto you! Attend to her at her feet and you will attain Paradise." [Ibn Majah] 

So, if we want Paradise, the quickest way to get there is by honouring our mothers. 

Sometimes a person is unable to cope with his duties as a Muslim at home. Such a person is definitely not going to be able to engage in this effort of disseminating Islam to others. How can a person who cannot even cope with his duties in his own home think he can take on broader responsibilities? 

The first duty of our young people is to establish themselves at home by fulfilling their responsibilities to their families.

Compiled From:
"Taking Care of Things at Home" - Salman al-Oadah

Blindspot!

PR Islam

There are Muslims who feel that given the especially vulnerable situation of Muslims globally, it is best to leave off topics that expose Muslims to further criticism and scrutiny. Many Muslims believe that in this charged atmosphere, only Islam's "best face" should be put forward, and people of conscience ought to strive to promote a "public relations" (PR) image of Islam. The PR approach highlights only positive and unproblematic elements of Islam, chalking up any troublesome religious doctrines or rulings to misinterpretation and cultural bias.

Promoting a "PR version" of Islam is not without its merits, especially given the contemporary political climate in countries across Europe and North America. In the face of these developments, it is understandable that some Muslims worry about the image of Islam and are anxious that if Muslims discuss less savoury aspects of their tradition, these will be manipulated by anti-Muslim forces to demonize and dehumanize Islam and Muslims globally.

While these concerns can be appreciated, shying away from difficult discussions and controversial topics in order to "save" Islam and Muslims from unwarranted criticism is a bad idea. People can and always have found ways to misrepresent and misread intellectual projects. Using the work of a scholar to promote causes from which said scholar would recoil is not a new phenomenon. Once intellectual property is created and disseminated, it is in the hands of a large and varied public, who are free to use it for multiple, sometimes conflicting, purposes. While scholars have a responsibility to produce intellectually rigorous and honest work, they do not bear responsibility for the numerous, unanticipated ways in which their work is received and utilized. At some point, those who misconstrue and misrepresent scholarly works must bear responsibility for their own actions.

Interestingly, the PR image of a presentable and palatable Islam also reproduces a sterile, sanitized, monotonous, and dehumanized version of Islam, one that depicts a complex religion only in shades of black and white. This vision does a disservice to the study of Islam since it lacks the complex, varied, rich, and vibrant picture of Muslim experiences of Islam. In order to maintain its monolithic image, PR Islam quells exciting, intellectually rigorous, and stimulating conversations about Islam within Muslim communities, resulting in stagnant communities that cannot honestly and openly discuss their ethical and moral concerns. The reactionary nature of PR Islam, borne out of fear, is part of the problem; it is not helpful to Muslim communities negotiating multiple identities in the contemporary world. It stifles the dialogue, internal criticism, and self-reflective thinking that is necessary for individuals and communities to grow and thrive.

Compiled From:
"Domestic Violence and the Islamic Tradition" - Ayesha S. Chaudhry