The PPK Muslims (Proud, Practicing, Knowledgable)

Islam v/s Eemaan; Muslim v/s Momin Synonyms? Contradictory? Complimentary? None of these?

Islam v/s Eemaan; Muslim v/s Momin

Synonyms? Contradictory? Complimentary?

None of these?

ABSTRACT

“The desert Arabs say, “We believe.” Say, “Ye have no faith; but ye (only)say, ?We have submitted our wills to God,? For not yet has Faith entered your hearts. But if ye obey God and His Messenger, He will not belittle aught of your deeds: for God is Oft-Forgiving, Most Merciful.”
This ayah enjoins us to ponder on the distinction and disparity between Islam and Eemaan or between Muslim and Momin. It starts with the claim of the Bedouin that they have attained Faith, Eemaan. This is refuted by God Almighty. Instead they are told that they can only claim Islam and that Faith has not entered their heart.
The two terms, technically, imply different meaning and message. But they are not contradictory. As a matter of fact, they are complimentary; one leads to the other. One is not enough by itself for salvation. Both are needed for atonement.
Nasr, Seyyed Hossein et al have a very pertinent comment on this ayah in their tafseer “A New Translation and Commentary—The Study Quran”. They state “This verse indicates that belief is of a higher rank than submission, that faith has degrees, and that tribal affiliations are superseded by those of faith….. In this sense, this verse admonishes all forms of religious pretension”. I would like to particularly stress the remarks “that tribal affiliations are superseded by those of faith”. Regretfully the majority of present Muslim “Ummah” comprising one fourth of humanity blindly and aggressively adheres to these instincts of herd associations to a complete exclusion of the basic principles of our Faith……(Please See the Main Story)……
Commenting on the index ayah, the eminent scholar Dr. Mohammed Asad endorses this view forcefully and beautifully: “Inasmuch as this is evidently an allusion to the intense tribalism of the bedouin and their "pride of descent" (Razi), the above verse connects with the preceding condemnation of all tribal preferences and prejudices, and with the call for their abandonment as a prerequisite of true faith”
To sum up, as a PPK Muslim, I visualize different steps and grades rather than definitions in comprehending the meaning of the two terms: Islam and Eemaan:
First, the apparent association with the Faith of Islam. A new born in a Muslim family is announced the kalimaa and the azaan in the ears; on growing sh/e sees Islamic practices around; later follows in the masjid holding the hands of mother/father. A convert goes through this process formally and deliberately with a verbal expression of the Kalma. By this metric—nominal association with Islam—the Ummah adds unto solid 1.6 billion souls, one fourth of humanity. They may be qualified as Muslims for census purposes.
Second, the individual develops interest in his Faith, learns about it and practices all its do’s and avoids all it don’ts. Loves his tribe of fellow brethren. He concentrates on “obedience and submission”. Now he is a Muslim in the true sense. According to this criteria the counting of Muslims drops down considerably.
Third, the individual dives deeper into his faith. Tries to and gets the real meaning, message and goals of his Faith. His conviction about the Hereafter, guides and steers him on the earth. His driving force in life is not the prejudice, rivalry or animosity of other religions but the true dictates and principles of Islam. He emphasises on “belief” in addition to “obedience” Now he has graduated to be labelled as a Momin. The tally of this type is presumably very low.
In Shariah, can a person be a “Muslim" but not a "Momin" or be a "Momin"but not a “Muslim". In my humble opinion, a large section of Muslims may not and do not qualify to be Momins. However a Momin has to be good Muslim by definition.

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- May 2020

Choose the section you have time in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Version: For the Busy Bee One Plus Pages
The Main Story: Recommended Two Plus Pages
Footnotes: For the Perfectionist One Page

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own; as if Allah Ta'aala Subhaanahoo was with them on the grounds. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah of the Quran once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates some soul searching and fruitful interactive discussion.

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1

“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”

and we also recollect that he has warned us about the day of judgement2

“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”

As there cannot be a greater boon or blessing or benefit than wisdom, we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

THE AYAH

Surah Al-Hujurat No.49 Ayah 14
قالَتِ الأَعرابُ آمَنّا ۖ قُل لَم تُؤمِنوا وَلٰكِن قولوا أَسلَمنا وَلَمّا يَدخُلِ الإيمانُ في قُلوبِكُم ۖ وَإِن تُطيعُوا اللَّهَ وَرَسولَهُ لا يَلِتكُم مِن أَعمالِكُم شَيئًا ۚ إِنَّ اللَّهَ غَفورٌ رَحيمٌ
“The desert Arabs say, “We believe.” Say, “Ye have no faith; but ye (only)say, ?We have submitted our wills to God,? For not yet has Faith entered your hearts. But if ye obey God and His Messenger, He will not belittle aught of your deeds: for God is Oft-Forgiving, Most Merciful.”

A SHORT VERSION

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

This ayah enjoins us to ponder on the distinction and disparity between Islam and Eemaan or between Muslim and Momin. It starts with the claim of the Bedouin that they have attained Faith, Eemaan. This is refuted by God Almighty. Instead they are told that they can only claim Islam and that Faith has not entered their heart.

The ayah has used the word Islam in the meaning of outward submission; a mere verbal expression of accepting the religion. The eminent research scholar and mentor Javed Ahmed Ghamdi in his tafseer Al Bayan explains that this is one of the known meanings of the word ’اَسْلَمْنَا’ which has been used here. Does that mean Momin and Muslim are two opposite terms in the language of the Quran. Far from it. “But, in fact, this is an absolutely wrong idea. No doubt the word iman here has been used for sincere affirmation by the heart and the word Islam for only outward and external submission but to understand them as two independent and mutually contradictory terms of the Quran is not correct” asserts the eminent scholar Maudoodi. The Holy Text, as we all have read, clearly declares that “Islam” is the name of our Deen which has been sent to us by Allah. It combines submission and faith. A Muslim therefore is the one who starts whatever he does with a sincere heart and follows the dictates of of his religion. A few verses as an illustration:3

“The Religion before God is Islam (submission to His Will)……”
“…….It is He Who has named you Muslims, both before and in this (Revelation)…….”
“Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to God’s (Which is Islam), and he joined not gods with God”

It is obvious then, in the Quranic terminology Muslim and Islam are terms given by our Creator.

You will agree though, the difference and comparison between the terms “Islam and Eemaan” and “Muslim and Momin” needs deeper deliberation. Mufti Mohammed Shafi has discussed this topic in his outstanding Tafseer “Ma’ariful Quran” under the heading “Lexical and Technical Analysis of the Concepts ‘Islam’ and ‘Eemaan’” On first reading it sounds very confusing. However a little persistence is rewarded by clarification. The two terms, technically, imply different meaning and message. But they are not contradictory. As a matter of fact, they are complimentary; one leads to the other. One is not enough by itself for salvation. Both are needed for atonement. Eemaan in the shari’ah connotes “a firm and unshakable belief in the Oneness of Allah and in His Messenger.” Islam on the contrary requires total submission and compliance to Allah Ta'aala Subhaanahoo and the Holy Prophet. In practice, a true and strong internal belief must and will lead to desirable and requisite outward deeds. But these apparent and professed performances will be branded as hypocrisy unless buttressed by sincere and honest Belief and feelings in the heart. Put it differently, Eemaan—the inner quality of heart—must express itself in the prescribed noble deeds; and the latter needs the former to be recognized as genuine and not sanctimonious.

Scholar Javed Ahmed Ghamdi has very forcefully defined what Eemaan stands for. Since a translation cannot do justice, I am quoting his fluent Urdu: “یعنی وہ حقیقی ایمان جو رگ و پے میں اترتا ہے تو دل و دماغ کو اِس طرح اپنی گرفت میں لے لیتا ہے کہ انسان کے فکر و عمل میں کوئی چیز اُس سے الگ اور اُس کے اثرات سے خالی نہیں رہ جاتی۔
i.e. that genuine eemaan when it seeps into the entire body and lifeblood, it takes over full control of the heart and mind so that nothing in the thoughts and actions of man remains aloof and unaffected from its influence.

It should also be noted that the the words eemaan and momin in the Quran do not always specify sincere Muslims. It calls out time and again “يا أَيُّهَا الَّذينَ آمَنوا O you who have believed” to address the general community of Muslims which includes the nominal Muslims and the hypocrites in addition to the True Believers.

The Quran itself defines what is Faith and who is a momin in the very next ayah to the index ayah:4

“Only those are Believers who have believed in God and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of God: Such are the sincere ones.”

While the index ayah emphasizes obedience, this verse stresses on belief. It is clarified that a Momin does not have any doubts about the Truth—Belief in one and only God Almighty and the Hereafter—and therefore is ready to sacrifice all he has, including his life in the defense of his Beliefs. This in fact is the testimony and evidence that they do not have any questions or qualms about their Faith. Surely, a person will offer all his goods and chattel and his life only if he is entirely confident of the cause.

Who are these Bedouins referred to herein? They are the contemporaries of the Prophet from the surrounding villages of Madinah. “But its import is general and timeless” declares Dr. Mohammed Asad in his powerful tafseer “The Message of the Quran”. They were impressed more by the emerging Islamic political power rather than the mission and call to Eemaan. They would address the the Holy Prophet as their equal and even be condescending in their attitude claiming that they have contributed to the eminence and exaltation of the beloved Prophet. However, according to many scholars, the reference here is to particular groups of bedouins who converted to Islam after it had achieved power and authority in the land. This would guarantee their safety and also gains materially. They were sincere in accepting Islam but the objective was selfish and mundane. Since they had not fought and resisted the Muslims, they regarded their acceptance of Islam as a great favor and service to Muslims. Hence they felt entitled to demand all sorts of favors from Muslims and their Prophet. According to traditions, there were several such tribal groups, e.g. Muzainah, Juhainah, Aslam, Ashja, Ghifar, etc. However, the tribe of Bani Asad bin Khuzaimah stands out in particular. According to Imam Baghawi, this verse was revealed in connection with this tribe. Ibn Abbas and Saeed bin Jubair have stated that “once during a drought they came to Madinah and making a demand for financial help, they said to the Prophet (peace be upon him) again and again: We became Muslims without any conflict, we did not fight against you as have such and such other tribes fought. By this they clearly meant to point out that their refraining from fighting against the Messenger (peace be upon him) of Allah and their accepting Islam was a favor to Muslims and the Holy Prophet for which they must be rewarded by the Messenger (peace be upon him) and the Muslims.” This ayah is most probably referring to this tribe and to similar attitude and conduct of the Bedouin group living around Al- Madinah.

Nasr, Seyyed Hossein et al have a very pertinent comment on this ayah in their tafseer “A New Translation and Commentary—The Study Quran”. They state “This verse indicates that belief is of a higher rank than submission, that faith has degrees, and that tribal affiliations are superseded by those of faith….. In this sense, this verse admonishes all forms of religious pretension”. I would like to particularly stress the remarks “that tribal affiliations are superseded by those of faith”. Regretfully the majority of present Muslim “Ummah” comprising one fourth of humanity blindly and aggressively adheres to these instincts of herd associations to a complete exclusion of the basic principles of our Faith. Hence brutal dictators in their own country are projected as heroes of Muslims, a shocking, hideous and totally un-Islamic murder (attempted) of an innocent young girl is justified by the drone attacks of America and a psychopathic monster—ISIS— is absolved of its atrocities and the finger is pointed at USA for manufacturing the weapons which were used by ISIS. I am sorry Sisters and Brothers in Islam for repeating myself. This approach is so overwhelming, so irresponsible and so dangerous/damaging to the image and teaching of Islam that it cannot be overemphasized. The examples quoted above are not from the nonsense on the social media; these are directly from the horses mouth.

Commenting on the index ayah, the eminent scholar Dr. Mohammed Asad endorses this view forcefully and beautifully: “Inasmuch as this is evidently an allusion to the intense tribalism of the bedouin and their "pride of descent" (Razi), the above verse connects with the preceding condemnation of all tribal preferences and prejudices, and with the call for their abandonment as a prerequisite of true faith”

To sum up, as a PPK Muslim, I visualize different steps and grades rather than definitions in comprehending the meaning of the two terms: Islam and Eemaan:

First, the apparent association with the Faith of Islam. A new born in a Muslim family is announced the kalimaa and the azaan in the ears; on growing sh/e sees Islamic practices around; later follows in the masjid holding the hands of mother/father. A convert goes through this process formally and deliberately with a verbal expression of the Kalma. By this metric—nominal association with Islam—the Ummah adds unto solid 1.6 billion souls, one fourth of humanity. They may be qualified as Muslims for census purposes.

Second, the individual develops interest in his Faith, learns about it and practices all its do’s and avoids all it don’ts. Loves his tribe of fellow brethren. He concentrates on “obedience and submission”. Now he is a Muslim in the true sense. According to this criteria the counting of Muslims drops down considerably.

Third, the individual dives deeper into his faith. Tries to and gets the real meaning, message and goals of his Faith. His conviction about the Hereafter, guides and steers him on the earth. His driving force in life is not the prejudice, rivalry or animosity of other religions but the true dictates and principles of Islam. He emphasises on “belief” in addition to “obedience” Now he has graduated to be labelled as a Momin. The tally of this type is presumably very low.

In Shariah, can a person be a “Muslim" but not a "Momin" or be a "Momin"but not a “Muslim". In my humble opinion, a large section of Muslims may not and do not qualify to be Momins. However a Momin has to be good Muslim by definition.

........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3)
Surah 3/19 (part of Ayah)
إِنَّ الدّينَ عِندَ اللَّهِ الإِسلامُ
Surah 22/78
هُوَ سَمّاكُمُ المُسلِمينَ مِن قَبلُ وَفي هٰذا
Surah 3/67
ما كانَ إِبراهيمُ يَهودِيًّا وَلا نَصرانِيًّا وَلٰكِن كانَ حَنيفًا مُسلِمًا وَما كانَ مِنَ المُشرِكينَ
(4) Surah 49/15
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ أُوْلَئِكَ هُمُ الصَّادِقُونَ
May 31, 2020

The battered and Bruised Eid-ul-Fitr 2020 Eid Prayers within the house !!!

The battered and Bruised Eid-ul-Fitr 2020

Eid Prayers within the house !!!

The Lockdown and Social Distancing are completely antithetical to the spirit and practice of Eid celebrations. Anyhow we are just helpless against the brutal Clovid 19. “Eid prayers in the house!!!”; “how can that be?” These were my thoughts when I first heard about it. However the folks around me appeared quite comfortable with it. Let me find out, I said to myself. And I did. I have shared with you my findings giving only the central theme. I have included the links for those who want to know how and why including references to the source.

First, I have found this article Can Eid Salat Be Performed at Home due to COVID-19 Lockdown? by Darul Iftaa Leicester, UK very clear and comprehensive. It ends as: “In conclusion, in light of the current COVID-19 lockdown, those who follow the Shafi’i, Maliki and Hanbali Schools of Sunni Islamic law may perform the Eid prayer at home, even individually according to some schools. However, there is no requirement for the khutba. As for those who follow the Hanafi School, the position taken by Shaykh Mufti Muhammad Taqi Usmani and many other scholars, and the position which I follow, is that the Eid prayer will not be performed in private homes where there is no public access. Rather, one may offer four rak’at supererogatory (nafl/duha) prayers. However, the position of some other contemporary Hanafi scholars is that the Eid prayer can be performed at home, but in a minimum congregation of four people.” Issued by [Mufti] Muhammad ibn Adam and endorsed by [Mufti] Abdur-Rahman ibn Yusuf of WhiteThread Institute, UK

Second, the next relevant article Fatwā regarding Ṣalāt al-Eid in light of COVID-19 lockdown. prepared by Dr. Yasir Qadhi and adopted by the Fiqh Council of North America has this to say: “In light of the masāsjid being shut down due to the COVID-19 crisis and the upcoming Eid prayers, the Fiqh Council encourages that Muslims pray Ṣalāt al-Eid in their homes with their own families (or individually in case one is living by onself), and there is no need for a khuṭbah…….Given our current situation, we advise families to observe all of the Sunnahs of Eid (of taking a ghusl, eating a breakfast, wearing one’s best garments, saying the general takbīrat after Fajr, etc.) and then praying a congregational prayer at home with their own families, with the special takbīrat of Eid……..it is not required to give Khutbah in every home.

Third, in an article Indonesian clerics allow Eid prayers at home, we read the following: Indonesia's top Muslim clerical body, Indonesian Ulema Council issued on Thursday a fatwa (ruling on Islamic law) allowing Muslims to perform Eid al-Fitr prayers at home amid the COVID-19 pandemic. Eid prayers can be performed in a congregation with family members at home…..Hasanuddin, the chairman of the fatwa board at the council said that there should be a congregation of at least four people……As for the khutba (sermon), it can be canceled if there are less than four worshippers or if none are able to recite it,” said Hasanudin.

Fourth, the Jamia Nizamia, Hyderabad, India, one of the oldest Islamic seminaries in India, declared “According to rituals, it is necessary to have a congregation for saying an Eid prayer and this condition will not be fulfilled if the prayer is performed at home. Hence, if it is possible to arrange Eid prayers with this condition – that one person from each area performs the Eid prayer in a neighborhood mosque – then the prayer is deemed to have been performed, otherwise they have to pray two 'rakats' of thanksgiving at home.

Lastly, Shaykh Yūsuf Badāt of Mathaba Institute, a premium private Islamic institute based in Brampton, Canada replies to a question in an article Eīd Prayers During a Lockdown “Thank you for contacting Mathābah with your questions. In the current COVID-19 lockdown situation where it is against the law to congregate, we would be exempt from offering Eīd prayers. Some jurists are of the view that if one wants, in such a situation, they may perform Eīd prayers individually or in a congregation at home. A group of jurists also state that, in place of the Eīd prayers, one can offer two or four units (rakaʾahs) of Ḍuḥā (optional forenoon) prayers.” (See: Kitāb Al-Fiqh ʿAlā Madhāhib Al-Arbaʿah, Al-Muḥīṭ Al-Burhānīy). He then moves on to state the detailed positions of the four schools of jurisprudence.
May 21, 2020

Ramadan 2020 Under the Shadow of Clovid 19 Fasting sans Feasting and Festivity

Ramadan 2020 Under the Shadow of Clovid 19

Fasting sans Feasting and Festivity

The Clovid 19 pandemic is a great scourge on us and indeed on all the mankind. But just as WW2, another global disaster had some blessings for mankind, the Clovid 19 has probably done us, the Muslims some good service! It has compelled us to practice the holy month of Ramadan according to the dictates of the Holy Text and the Holy Prophet: to concentrate more on fasting and less on feasting. How?

Right or wrong, the Congregational Taraweeh prayers has assumed the primary and principal place in the ibaadah during this month for most Muslims. ( I was shocked to hear, there is a shariah opinion that fasting is incomplete without praying Taraweeh!) A lot of favorite activities and fun revolve round it. The notorious virus has denied us all this pleasure of praying and compelled us to the confines of our homes with our close family instead of the Masjid with its environment of radiance and rapture. But cheer up. With this change in venue, we will be following in the footsteps of our beloved Holy Prophet; an intense desire of every Muslim. Let me explain.

The notorious virus has cast real dark shadows on our activities in Ramadan and specially on our mosques. An article in New York Times dated April 25, 2020 “A Ramadan Like No Other: Images From Around the World” ( https://nyti.ms/3azQvzP ) has elaborated this point with its beautiful and graphical photographs from the world over. The image above is one of them, depicting the grand mufti of Bosnia and Herzegovina leading the Friday sermon at the empty Gazi Husrev-beg Mosque.

As I was growing up in Mumbai, India, I was constantly bombarded by the advice to take to the mosque for prayers. What about praying at home? “Oh that!” was the reply and added with a wry face, “that will fulfill your obligation to offer the fard but NO MORE.” Fazilat or piety gushes forth only in the masjid. Partly true, any way. But it is also true that sunnah and nawaafil prayers should be offered at home in preference to masjid. We will discuss hereunder this statement is based on many ahaadith. But not once in my life did I hear this directive to pray nafl at home from any mullah, maulvi, imam or aalim or at any discourse. Obviously, because of conflict of interest. Masjid is the domain and arena of the Ulemaa. It is here that they rule and control. Five times a day, once every Friday and twice a year on Eids the faithful flock and herd dutifully to houses of God. This is the delight and strength of the Ulema. No wonder the stress on the masjid for fard namaz but complete silence on the house for sunnah and nawaafil.

Muhammad Saalih Al-Munajjid is a Syrian scholar and is considered a respected intellectual in the Salafi movement. He has founded the website Islam QA.info which is one of the most popular websites and is according to Alexa.com the world's most popular website on the topic of Islam generally. The issues are discussed rationally, supported by ahaadith with the reference numbers. I take advantage of this website profusely.

The article “Is it better to offer nawaafil prayers at home or in the mosque? Please quote the evidence (daleel)” https://islamqa.info/en/answers/22209/it-is-better-to-offer-naafil-prayers-at-home — divulges numerous ahaadith to establish that nawaafil prayers, as a preference should be offered in the house. For brevity I am quoting here just one of them:

“It was narrated that ‘Abd-Allaah ibn Shaqeeq said: I asked ‘Aa’ishah about the voluntary prayers of the Messenger of Allaah (peace and blessings of Allaah be upon him). She said: He used to pray four rak’ahs before Zuhr in my house, then he would go out and lead the people in prayer, then he would come in and pray two rak’ahs. And he used to lead the people in Maghrib prayer, then he would come in and pray two rak’ahs. And he would lead the people in praying ‘Isha’, then he would come into my house and pray two rak’ahs. And he would pray nine rak’ahs of night prayer (qiyaam al-layl), including Witr. He would pray long prayers at night standing and long prayers at night sitting. If he recited Qur’aan standing, he would bow and prostrate from a standing position and if he recited Qur’aan whilst sitting he would bow and prostrate from a sitting position. Wand when dawn came he would pray two rak’ahs.”

Narrated by Muslim. 730

What is Taraweeh? Is it a Fard, wajib, sunnate mo’kadaa, sunnate ghair mo’kadaa, nafl or mustahib. Our religion is very simple. Generally, the ibadah are only of two types: Fard: mandatory/obligatory and Nafl: supererogatory/optional. The former calls for retribution; it is a huge sin if left out; the latter does not; but is endowed with great blessings if performed. If the Holy Prophet has offered a nafl, it naturally becomes a sunnah for us. If he performed it diligently and regularly, its importance for us is enhanced. Therefore our jurists have labelled it as sunnate mo’kadaa. If he was casual about some nawaafil, these were labelled by them as sunnate ghair mo’kadaa. By this definition Taraweeh is a nafl prayer and a sunnate mo’kadaa because our beloved Holy Prophet performed it routinely and consistently.

Shaykh Muhammad Saalih Munajjid and his students in response to a question “What is the ruling on a person who does not pray Taraaweeh at all during the month of Ramadaan with no valid excuse? Is there any sin on him because of that?” have stated: “If a Muslim does not pray Taraaweeh, there is no sin on him for that, whether he has an excuse or not, because it is not obligatory. Rather it is a confirmed Sunnah which the Prophet (peace and blessings of Allaah be upon him) did regularly and encouraged the Muslims to do as he said: “Whoever prays qiyaam in Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” ( al Bukhaari, 37; Muslim, 760). Further they added “But the Muslim should not neglect Taraaweeh prayer. If he cannot pray it with the imam in the mosque, then he should pray it at home. If he cannot pray eleven rak’ahs then he should pray as much as he can, even if it is only two rak’ahs, then he should pray Witr.”

As Taraweeh is nafl prayer, it should be offered at home in the first place as per ahaadith quoted earlier. What do the riwayaat say about it. Apart from two or at the most three occasions, the Holy Prophet offered it by himself in his hujra—room—all his life. All the four Guided Caliph did the same, including Umer bin Khattab RA. even though he arranged and organized the congregational taraweeh prayers for a reason during his time. He saw sahaabaa offering taraweeh in masjid-e-nabwi in groups behind different imaam. He therefore appointed a single imaam to lead them and called it a bidat-e-hasanah—a desirable novelty.

Why does collective taraweeh prayers have such an immense appeal and attraction for we Muslims. Many reasons stand out. First, after a days work in the fasting state and a heavy sumptuous Iftar dinner it is very difficult to stand alone in the home for prayers. It is far easier to stand in a row in a crowd in the well lighted and decorated masjid and just listen; no need even to understand what you are listening. I must admit, I am also a culprit here. Through out my professional life, I offered taraweeh in nearby masjid. I was not happy about it. But I was sure, with the long hours and heavy responsibilities during the day, saying twenty rakah by myself was beyond me. May Allah Ta'aala Subhaanahoo forgive me for that. Second and more important is the assumed importance of reciting the full Quran during taraweeh. This obviously cannot be done at home.

Is it necessary to complete the Quran in taraweeh in Ramadan? Let us look at the relevant ahaadith. First, ahaadith, as shown hereunder support the very basic and elementary Common Sense of any sixth grader that parroting the Quran cannot be regarded as reciting or reading the Quran. I am sorry for the blunt language, but the situation demands it. Engineer Mohammed Ali Mirza, good and capable aalim in the social media specializes in Hadith. He states that in the full hadith literature there is no mention of the word “hafiz-e-Quran”. “Sahib-e-Quran is the term used there-in meaning the one who reads, understands and practices the Quran. Second the stress is on reading, understanding and practicing the complete Quran in the full month of Ramadan; but the present day craze is to confine this line and work to taraweeh prayers and that too just listening to rapid voicing and verbalization of our Holy Text.

There are reports in al-Saheehayn which state that Jibreel used to study the Qur'aan with the Prophet (peace and blessings of Allaah be upon him) in Ramadaan, and review it with him.” It is derived from this record that “It is better when reciting in Taraweeh to complete the Qur’aan once”. Please note that the report says study, the derivation is saying reciting and the actual practice of (non-Arab) Muslims is parroting.

On the same basis, it is concluded that completing the Qur’aan in Ramadaan, whether during prayer or outside prayer, is something that is praiseworthy. Jibreel (peace be upon him) used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) every Ramadaan, and in the Prophet’s last year he reviewed it with him twice.

Shaykh Ibn Baaz, a Saudi Arabian Islamic scholar, the Grand Mufti of Saudi Arabia from 1993 until his death in 1999 has said (15/325): “It may be understood from this that if the imam recites the entire Qur’aan to the congregation during Ramadaan, this is a kind of this studying together, because this lets them benefit from hearing the entire Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) used to like to complete the Qur’aan with those whom he led in prayer, and this is akin to what the salaf did, namely liking to hear the entire Qur’aan. But this does not mean that he should rush and not be deliberate in his recitation, and not seek to be focused and calm, rather seeking these things is better than seeking to complete it. (Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333 )

It says in al-Mawsoo’ah al-Fiqhiyyah (27/148): The Hanbalis and most of the Hanafi shaykhs – and it was also narrated by al-Hasan from Abu Haneefah – are of the view that the Sunnah is to complete the Qur’aan in Taraweeh prayer so that the people can hear the entire Qur’aan in that prayer.

Hence, as I understand, it may be stated: it is recommended that recitation of Quran be completed in the month of Ramadan. It is better and mustahab but not compulsory to complete the Quran in Taraweeh. But the stipulations and restrictions cautioned by the Grand Mufti and highlighted by me completely reject the way and type of congregational taraweeh offered by us in the Indo-Pak subcontinent.

Taraweeh—Individual or Congregational— has been a matter of discussion, debate, or dispute. This problem has been thrashed out very well in the pages of this QA website as a response to three questions:

“I have heard from some people that it is recommended to pray taraweeh individually as the prophet preyed it individually except 3 times, is this true? I also heard that it is a bid'ah to recite the whole Quran during taraweeh in ramadan as the prophet never did this, is this true?”

“Is praying Taraaweeh in congregation considered to be a bid’ah (innovation), because it was not done at the time of the Prophet and the first one who established that was ‘Umar ibn al-Khattaab (may Allaah be pleased with him)?”

“Is it better to do Taraweeh in congregation in the mosque, or to pray it at home?”

The answers build up into a lot of reading. I have edited some clear and important ones and left the others in the footnotes for the inquiring and inquisitive mind:

Al-Nawawi said in al-Majmoo’, 3/526: Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually.

The author of al-Shaamil said: Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point.

Al-Albaani said in Qiyaam Ramadaan: Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue. I personally would like to comment here that the author does not specify that our beloved Holy Prophet did this in the initial three nights only out of his ten years in Madinah.

After the death of the Prophet (peace and blessings of Allaah be upon him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh in small groups or individually, until ‘Umar (may Allaah be pleased with him) united them behind a single imam.

It was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari’ said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) one night in Ramadaan to the mosque, and the people were scattered, with one man praying by himself and another with a group of men following his prayer. ‘Umar said: “I think that if I gather them behind one reader, it will be better.” Then he decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. Umar said: “What a good innovation this is. But the prayer that they forget about and sleep is better than the one they are offering.” Narrated by al-Bukhaari, 1906.

The view that (congregational) Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)?

Some people claim that it (congregational taraweeh)was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…

Praying Taraweh in congregation in the mosque is better than praying at home. This is indicated by the Sunnah and the actions of the Sahaabah (may Allaah be pleased with them). Al-Bukhaari (1129) and Muslim (761) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed one night in the mosque, and the people followed him in prayer. Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) did not come out to them. The next morning he said: “I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you.” And that was in Ramadaan.

This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the shariah was established. My personal comments on this opinion, please note: According to all authentic ahaadith, the Holy Prophet prayed in congregation twice (or thrice) in his full life of ten years in Madinah. On the third night (or fourth) he did not come out of his hujra for the congregation. Based on this data which is accepted by ijma, the above claim “This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet” I dare say sounds very controversial if not mistaken and misleading.

We Muslims can very conveniently and naturally ignore and bypass some fundamentals of our Deen but we are very sentimental about minor issues and magnify it as a serious issue. Closing or locking the mosque is one example. Deserted images of our Harmain Sharifain is very gloomy and sad. Naturally so. But these are issues governed by facts of life and should not be treated as serious shari’ah issues. An article “Hajj has been cancelled 40 times in history” https://www.siasat.com/hajj-has-been-cancelled-40-times-history-1874010/ mentions s0me interesting though painful facts. First, it informs us about the Massacre on the Mount Arafat in 865 CE when the conflict between Ismail Bin Yousuf and the Abbasid Caliphate of Baghdad executed a serious attack on Mountain Arafat looking on to Makkah. This incident caused the killing of thousands of pilgrims who were present there. Second, we are told that Hajj was suspended straight for 10 years between 930-940 CE. In the year 930 A.D., the cancellation of Hajj took place when the Qarmatian attack happened. Historians claim that Abu Tahir’s army murdered 30,000 pilgrims present in Makkah. The dead bodies were dumped in the Zamzam well. Consequently, the fight between the Abbasi and Fatimid Caliphate caused the cancellation of the Hajj in the year 983. Their politics kept Hajj closed for eight years till 991 CE.The army of Qarmatian also looted the Black Stone. Due to this, the Hajj was canceled until the Muslims retrieved the black stone from Qarmatia.

FOOTNOTES

Firstly: It is prescribed to offer the night prayers in Ramadaan in congregation or individually, but it is better to do it in congregation than to do it individually. The Prophet (peace and blessings of Allaah be upon him) led his companions in offering these prayers in congregation on several nights.

It is proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) led his companions in prayer (Taraweeh) for several nights, then on the third or fourth night he did not come out to them. When morning came he said: “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.”

Narrated by al-Bukhaari, 1129. According to the version narrated by Muslim (761): “But I feared that night prayers would be made obligatory for you and you would not be able to do them.”

Offering Taraweeh prayer in congregation is something that is established by the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) stated the reason why he did not persist in offering this prayer in congregation, which is that he feared that it might be made obligatory. This reason cased to be applicable after the Prophet (peace and blessings of Allaah be upon him) died, because when he (peace and blessings of Allaah be upon him) died, the wahy (revelation) ceased and there was no longer any worry that it might be made obligatory. Once the reason, which was the fear of it being made obligatory, disappeared with the cessation of the wahy, then the fact that it is Sunnah to offer this prayer in congregation resumed.

See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/78.

Imam Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: This indicates that praying qiyaam in Ramadaan is one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him) and is recommended and encouraged…….Al-Tamheed, 8/108, 109

After the death of the Prophet (peace and blessings of Allaah be upon him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh in small groups and individually, until ‘Umar (may Allaah be pleased with him) united them behind a single imam.

It was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari’ said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) one night in Ramadaan to the mosque, and the people were scattered, with one man praying by himself and another with a group of men following his prayer. ‘Umar said: “I think that if I gather them behind one reader, it will be better.” Then he decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. ‘Umar said: “What a good innovation this is. But the prayer that they forget about and sleep is better than the one they are offering.” Narrated by al-Bukhaari, 1906.

Shaykh al-Islam Ibn Taymiyah said, when refuting the view of those who quoted Umar’s words “What a good innovation this is” as meaning that innovation (bid’ah) is permissible: With regard to qiyaam in Ramadaan, the Messenger of Allaah (peace and blessings of Allaah be upon him) introduced this to his ummah, and he led them in prayer for a number of nights, because at his time they used to pray in congregation and individually. But he did not persist in leading them in one congregation, lest that be made obligatory for them. Majmoo’ al-Fataawa, 22/234, 235

But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him) “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271). So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah. See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78.

So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.

Al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.”

Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b.

Al-Haafiz said: Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari.

Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan. It says in Tuhfat al-Ahwadhi: In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote. See al-Mughni, 1/457.

Shaykh Ibn ‘Uthaymeen said in Majaalis Shahr Ramadaan, p. 22:

At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…

Then he quoted the two ahaadeeth quoted above. Then he said:

No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote.

Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated in al-Saheehayn and elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says in Saheeh al-Bukhaari and elsewhere. End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah (27/138):

From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam.

Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote.

May 5, 2020

A Critical Analysis Of A call by the Holy Quran: Shun your Parents, Kinsfolk, Materialistic Possessions and Disbelievers.

A Critical Analysis

A call by the Holy Quran:

Shun your Parents, Kinsfolk, Materialistic Possessions and Disbelievers.

ABSTRACT

“O YOU who have attained to faith! Do not take your fathers and your brothers for allies if a denial of the truth is dearer to them than faith: for those of you who ally themselves with them - it is they, they who are evildoers!”
(Note. I am sorry, there were no issues this year in the months of January, February and March because of my illness. I am well now by the Grace of God Almighty.)
Look at the high bar that Allah Ta'aala Subhaanahoo has set for the sahaabaa. And they cleared it beautifully. They are required to disown their own fathers and brothers and fight against them if they choose to prefer disbelief over the true faith. In fact this ayah highlights that every relationship on the earth is to be cast off if it clashes with our rapport with Allah and HIS Messenger. Thus “the real bond is the bond of Islam and Eeman; all bonds of lineage and country must be sacrificed for it”. Let me hasten to add that this is the taweele Khaas—specific interpretation—of this ayah. We may discuss later the taawele aam—general interpretation as it pertains to us— of this ayah.
The faithful are cautioned about those relatives whose “denial of the truth is dearer to them than faith”. It should be emphasised that the Believers were not warned against the “person” of their fathers and brothers. In fact, the believers are asked to guard the interests of Ummah when these clash with those of the "deniers of the truth” among their family. This distancing of kinsfolk does not exclude “friendship” in normal human relationships as pointed by Dr. Asad. We have read many urgings in the Quran to be extremely kind to our parents and relatives. Furthermore, there is an ayah that manifestly allows us, nay encourages us to friendly and cordial relations with those disbelievers who are not actively hostile to the believers.5
In the very next ayah3 the list has been extended beyond relatives to include all our material possessions and wealth, our fear of losses in our business and commercial deals and our homes and properties which give us great pleasure. All these have to be sacrificed if they clash with the demands of Islam and Eeman. Imam Amin Ahsan Ilahi, a renowned scholar makes here a very controversial comment in his exquisite tafseer “Tadabbur al Quran”. ’فِسْق’, a word very commonly used in the Quran has been rendered by him as “exit from Eemaan”. This opens the floodgates of tafkeer, a serious affliction of our Ummah from days old. This is exactly what the venerable Imam has done. He says those who prefer the disbelievers over Allah and Rasool “walk out of eemaan” whatever their claim. It should be noted that we are not refrained here from these ambitions; these are all valid and even desirable. But we are warned against a penchant for these over the dictates and demands of our Faith.
The article quotes two related ayahs4 which shift the attention from the kinsfolk and our earthly ties and comforts, profits and pleasures, to the disbelievers who should not be taken as allies in preference to other believers. These along with some other ayahs with similar tone have given rise to a toxic and self hurting notion that the Muslims should keep their distance from Jews and Christians and idolators. For example, a very good Muslim American, successful and popular in his profession told me “I do not trust Christians”. On the other hand it is said in the non-muslim world that “Muslims cannot coexist with others”. This has led to very wrong and self-destructive ideas and practices in the inter-Faith relations in the present day life, specially highlighted in the Western countries. I have discussed this problem in one of my earlier blogs DOES QURAN AND SHARI'AH ALLOW MUSLIMS TO COEXIST WITH NON-MUSLIMS AND NON-BELIEVERS ON THIS PLANET?

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- April 2020

Choose the section you have time in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Version: For the Busy Bee One + Pages

The Main Story: Recommended Two + Pages

Footnotes: For the Perfectionist One Pages

PRELUDE

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

THE AYAH

Surah Al Tauba No.9, Ayah No. 23

يا أَيُّهَا الَّذينَ آمَنوا لا تَتَّخِذوا آباءَكُم وَإِخوانَكُم أَولِياءَ إِنِ استَحَبُّوا الكُفرَ عَلَى الإيمانِ ۚ وَمَن يَتَوَلَّهُم مِنكُم فَأُولٰئِكَ هُمُ الظّالِمونَ.
“ O YOU who have attained to faith! Do not take your fathers and your brothers for allies if a denial of the truth is dearer to them than faith: for those of you who ally themselves with them - it is they, they who are evildoers!”

A SHORT VERSION

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’

(Note. I am sorry, there were no issues this year in the months of January, February and March because of my illness. I am well now by the Grace of God Almighty.)

Look at the high bar that Allah Ta'aala Subhaanahoo has set for the sahaabaa. And they cleared it beautifully. They are required to disown their own fathers and brothers and fight against them if they choose to prefer disbelief over the true faith. No wonder we are required to and we do respect them and honor them very highly; the Quran is replete with ayahs to do so. But this ayah highlights that every relationship on the earth is to be cast off, if it clashes with our rapport with Allah and HIS Messenger.
Thus “the real bond is the bond of Islam and Eeman; all bonds of lineage and country must be sacrificed for it”. Maulana Mufti Mohammed Shafi illustrates this beautifully in his grand tafseer Ma’aariful Quran “This was the way of the noble Companions. This was why they rose to be the superior most people of the Muslim Ummah. It was some trail they blazed by sacrificing all that was with them, their life, wealth, property, relatives and bonds of all sorts, only for the sake of Allah and His Messenger. That the bond of Islam was supreme and universal stood proved when Bilal from Ethiopia, Suhayb from Byzantium, Salman from Persia, the Quraysh from Makkah and the Ansar from Madinah became brothers to each other. And that the bonds of lineage and tribe had to be cast aside was also demonstrated when, on the battlefields of Badr and 'Uhud, swords were crossed between father and son and between brother and brother. These are significant evidences of the creed they held dear……..They left the comfort of their homes in Mecca and suffered exile in Medīna, gave up their trade and their possessions, strove and fought for God’s cause, sometimes against their own kith and kin or their own tribesmen who were enemies of Islam. They won through.” Let me hasten to add that this is the taweele Khaas—specific interpretation—of this ayah. We may discuss later the taawele aam—general interpretation as it pertains to us— of this ayah.

The faithful are cautioned about those relatives whose “denial of the truth is dearer to them than faith”. It should be emphasised that the Believers were not warned against the “person” of their fathers and brothers. In fact, the believers are asked to guard the interests of Ummah when these clash with those of the "deniers of the truth” among their family. This distancing of kinsfolk does not exclude “friendship” in normal human relationships as pointed by Dr. Asad. We have read many urgings in the Quran to be extremely kind to our parents and relatives. Furthermore, the following ayah manifestly allows us, nay encourages us to friendly and cordial relations with those disbelievers who are not actively hostile to the believers.5

“As for such [of the unbelievers] as do not fight against you on account of [your] faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity: for, verily, God loves those who act equitably—God only forbids you to turn in friendship towards such as fight against you because of [your] faith, and drive you forth from your homelands, or aid [others] in driving you forth: and as for those [from among you] who turn towards them in friendship; it is they, they who are truly wrongdoers!”

Please note that our Holy Text uses many different styles of expression and elucidation as it goes on. This has led to great difficulties in apprehending the true meaning. Initially it was regarded as a disjointed collection of ayahs revealed at different times and occasions. It was only in early twentieth century when the celebrated scholar Imam Hamid-ud-Din Farahi elaborated that the Holy Text is well coordinated into seven different groups. Each group has its own meaningful organization. It is also realized that one part of the Quran explains the meaning of another part. Moreover a topic is mentioned briefly at one spot and is expanded at another junction. Here, the index ayah is a clear example of this ; it is opened up in the very next ayah:3
“Say: If your fathers and your sons and your brothers and your spouses and your clan, and the worldly goods which you have acquired, and the commerce whereof you fear a decline, and the dwellings in which you take pleasure - [if all these] are dearer to you than God and His Apostle and the struggle in His cause, then wait until God makes manifest His will; and [know that] God does not grace iniquitous folk with His guidance.”

The list has been extended beyond relatives to include all our material possessions and wealth, our fear of losses in our business and commercial deals and our homes and properties which give us great pleasure. The research scholar and mentor Javed Ahmed Ghamdi remarks here that, on deliberation one can see a fine psychological gradation in the sequence adopted. His mentor Imam Amin Ahsan Ilahi specifies in his exquisite tafseer “Tadabbur al Quran” that the words and there placement in this ayah very beautifully depicts the variation in the intensity of human likes and love. However he makes here a very controversial comment: ۔ ’فِسْق‘ کا لفظ خروج عن الایمان کے مفہوم میں ہے جس سے یہ بات آپ سے آپ نکلی کہ جو لوگ اللہ و رسولؐ کے مقابل میں اہل کفر کو اپنا دوست اور معتمد بناتے ہیں وہ ایمان کے دعوے کے باوجود ایمان سے نکل جاتے ہیں۔
’فِسْق’, a word very commonly used in the Quran has been rendered by him as “exit from Eemaan”. This opens the floodgates of tafkeer, a serious affliction of our Ummah from days old. This is exactly what the venerable Imam has done. He says those who prefer the disbelievers over Allah and Rasool “walk out of eemaan” whatever their claim.

It should be noted that we are not refrained here from these ambitions; these are all valid and even desirable. But we are warned against a penchant for these over the dictates and demands of our Faith.

This ayah actually threatens those who give preference to their worldly possessions: “then wait until God makes manifest His will” or put in differently “"brings about [the fulfillment of) His command”. This probably refers to the Day of Judgement. However, Dr. Mohammad Asad, the eminent Muslim scholar makes a very pertinent translation of this segment of the ayah in his exegesis “The Message of The Quran”: “This may be an allusion to the Day of Judgment or - more probably - to the inevitable degeneration and decline of communities which place narrow self-interest above ethical values. In particular, this passage rejects the tendency to regard ties of kinship and national affiliation (expressed in the term "your clan") as the decisive factors of social behaviour, and postulates ideology ("God and His Apostle and the struggle in His cause") as the only valid basis on which a believer's life - individually and socially - should rest.”
God Almighty has commanded the believers not to take their kith and kin as أَولِياءَ translated here as “allies”. This perhaps has deeper implications and needs some elaboration. This brings in two more related ayahs:4

“As for those who take the deniers of the truth for their allies in preference to the believers - do they hope to be honored by them when, behold, all honor belongs to God [alone]?”

“LET NOT the believers take those who deny the truth for their allies in preference to the believers - since he who does this cuts himself off from God in everything - unless it be to protect yourselves against them in this way. But God warns you to beware of Him: for with God is all journeys' end.”

These two ayahs have shifted the attention from the kinsfolk and our earthly ties and comforts, profits and pleasures, to the disbelievers who should not be taken as allies in preference to other believers.
Additionally, an appealing ayah on the subject under discussion:6

“Thou canst not find people who [truly] believe in God and the Last Day and [at the same time] love anyone who contends against God and His Apostle - even though they be their fathers, or their sons, or their brothers, or [others of] their kindred.1 [As for the true believers,] it is they in whose hearts He has inscribed faith, and whom He has strengthened with inspiration from Himself, and whom [in time] He will admit into gardens through which running waters flow, therein to abide. Well-pleased is God with them, and well-pleased are they with Him. They are God's partisans: oh, verily, it is they, the partisans of God, who shall attain to a happy state!”

These along with some other ayahs with similar tone have given rise to a toxic and self hurting notion in the Muslims at large. The ta’weele khaas is transplanted to the ta’weele aam without any thought. For example, a very good Muslim American, successful and popular in his profession told me “I do not trust Christians”. On the other hand it is said in the non-Muslim world that “Muslims cannot coexist with others”. The ayahs under discussion here are meant for a certain period and specific circumstances in our history. These need deliberations to be transferred to our times. Refusing to do so has led to very wrong and self-destructive ideas and practices in the inter-Faith relations in the present day life, specially highlighted in the Western countries. I have discussed this problem in one of my earlier blogs DOES QURAN AND SHARI'AH ALLOW MUSLIMS TO COEXIST WITH NON-MUSLIMS AND NON-BELIEVERS ON THIS PLANET?

The term "allies" (awliya, sing. wali) indicates, as if by definition simply political alliances. However in the present context, as pointed out by the eminent scholar Dr. Mohammed Asad, it obviously refers to a "moral alliance" with the deniers of the truth. It is easy to comprehend for us, as we have gone through the same under colonial rule that the believers had the psychological need to imitate the lifestyle of the the affluent and highly placed disbelievers so that they are “honored” as equals. This is dangerous. The echoing and aping of the Quraish runs counter to the moral principles of the Islamic faith and in the long run will ultimately lead to deserting and dumping of these very principles.

The ayah allows an exception to the believers by stating إِلّا أَن تَتَّقوا مِنهُم تُقاةً which literally means "unless you fear from them something that is to be feared”. Al-Zamakhsharī , a medieval Muslim scholar, a great Hanafite jurist, rationalist theologian and authority on Arabic language philology explained this phrase as "unless you have reason to fear that they might do something which ought to be guarded against”. This refers to situations in which "those who deny the truth" are more powerful than the Muslims, and are therefore in a position to damage the latter unless they become their "allies" in a political or moral sense, explains Dr. Asad. Hence the Muslims are, as a special case allowed association and affiliation with the nonbelievers in such a situation

........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 9/24
قُل إِن كانَ آباؤُكُم وَأَبناؤُكُم وَإِخوانُكُم وَأَزواجُكُم وَعَشيرَتُكُم وَأَموالٌ اقتَرَفتُموها وَتِجارَةٌ تَخشَونَ كَسادَها وَمَساكِنُ تَرضَونَها أَحَبَّ إِلَيكُم مِنَ اللَّهِ وَرَسولِهِ وَجِهادٍ في سَبيلِهِ فَتَرَبَّصوا حَتّىٰ يَأتِيَ اللَّهُ بِأَمرِهِ ۗ وَاللَّهُ لا يَهدِي القَومَ الفاسِقينَ
(4)
Surah 4/139
الَّذينَ يَتَّخِذونَ الكافِرينَ أَولِياءَ مِن دونِ المُؤمِنينَ ۚ أَيَبتَغونَ عِندَهُمُ العِزَّةَ فَإِنَّ العِزَّةَ لِلَّهِ جَميعًا
Surah 3/28
لا يَتَّخِذِ المُؤمِنونَ الكافِرينَ أَولِياءَ مِن دونِ المُؤمِنينَ ۖ وَمَن يَفعَل ذٰلِكَ فَلَيسَ مِنَ اللَّهِ في شَيءٍ إِلّا أَن تَتَّقوا مِنهُم تُقاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفسَهُ ۗ وَإِلَى اللَّهِ المَصيرُ
(5) Surah 60/8-9

لا يَنهاكُمُ اللَّهُ عَنِ الَّذينَ لَم يُقاتِلوكُم فِي الدّينِ وَلَم يُخرِجوكُم مِن دِيارِكُم أَن تَبَرّوهُم وَتُقسِطوا إِلَيهِم ۚ إِنَّ اللَّهَ يُحِبُّ المُقسِطينَ —إِنَّما يَنهاكُمُ اللَّهُ عَنِ الَّذينَ قاتَلوكُم فِي الدّينِ وَأَخرَجوكُم مِن دِيارِكُم وَظاهَروا عَلىٰ إِخراجِكُم أَن تَوَلَّوهُم ۚ وَمَن يَتَوَلَّهُم فَأُولٰئِكَ هُمُ الظّالِمونَ
(6) Surah 58/22

لا تَجِدُ قَومًا يُؤمِنونَ بِاللَّهِ وَاليَومِ الآخِرِ يُوادّونَ مَن حادَّ اللَّهَ وَرَسولَهُ وَلَو كانوا آباءَهُم أَو أَبناءَهُم أَو إِخوانَهُم أَو عَشيرَتَهُم ۚ أُولٰئِكَ كَتَبَ في قُلوبِهِمُ الإيمانَ وَأَيَّدَهُم بِروحٍ مِنهُ ۖ وَيُدخِلُهُم جَنّاتٍ تَجري مِن تَحتِهَا الأَنهارُ خالِدينَ فيها ۚ رَضِيَ اللَّهُ عَنهُم وَرَضوا عَنهُ ۚ أُولٰئِكَ حِزبُ اللَّهِ ۚ أَلا إِنَّ حِزبَ اللَّهِ هُمُ المُفلِحونَ.

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