Many are keen to know about God’s laws. Others are keen to know how best to help God’s servants who have been wronged. But very few of us seem keen to want to know about God Himself, or want our hearts to deepen in knowledge of God. So the latest episode of this podcast seeks to help rectify this.
Three core ingredients go into making up the religion of Islam. And they are expressed in three simple words: iman – the “faith” or “belief” one must have in God, His Prophets, as well as in the Afterlife; islam – outward “submission” to God in terms of such things like prayer, pilgrimage or moral uprightness; and ihsan – usually translated as “excellence”, which refers to internalising faith and outward submission, and bringing them to their peak and perfection. The Prophet, peace be upon him, described ihsan in these words: ‘It is to worship God as though seeing Him; and though you see Him not, know that He sees you.’ [Muslim, no.2]
Time and again, the Qur’an speaks of God, of Allah, as being al-Basir – “All-Seeing” and al-Khabir – “All-Aware”. We read in the Qur’an: Nothing in the earth or in the heavens is hidden from God. [Q.3:5] We are also told: He knows what is secret and what is even more hidden. [Q.20:7] And as Edwin Arnold versified in Pearls of Faith:
‘Al-Khabir! Thou Who art ‘aware’ of all, By this name also for Thy grace we call. Yes! pardon, Lord, since Thou dost know Tomorrow, now, and long ago.’
So God sees us at every moment; and is aware of all things, at all times. But we need to tread very carefully here. For allowing hearts to nurture a healthy sense of fear of God, through awareness of Him being All-Seeing, All-Aware, is undeniably part of sound faith. But the notion that God is some sort of “Super-Spy”, eagerly waiting to catch us out and to gleefully punish us when we may slip, stumble, or harbour fleeting, shameful secret thoughts that we dare not acknowledge even to our ownselves, is not what such Quranic verses are about. That God is lying in ambush to see us hopefully slip or sin, so as to then pounce on us with divine punishment – well that sort of idea of God as being some sort of mean-spirited, cosmic Tyrant is utterly alien to Islam!
The Holy Qur’an wishes us to understand that God’s all-seeing presence isn’t suffocating. Rather the believer finds God’s all-knowing presence reassuring and comforting. In their deepest need to be known, the believer is aware that God fully knows them: and that is surely reassuring. And in their deepest need to be understood, the believer realises that God truly understands them: and that is comforting. The sense of loneliness which haunts so many people in our age, cries out for love; for friendship; for companionship. It cries out to be known and to be understood. What a relief, then, to discover that – in the only way it truly matters – we are fully understood, because we are truly known. For He who created us and fashioned us is in the best position to truly know us, meaningfully heal us, and ultimately forgive us.
But while the divine Mercy cannot wait to forgive us our sins and stupidities, it’s a two-way street. Whilst the Holy Qur’an insists that God’s mercy embraces all things [Q.7:156], it also states: Your Lord has prescribed mercy for Himself, that whoever of you does evil and afterwards repents, and does right, [for them] God is assuredly Forgiving, Compassionate. [Q.6:54] Repentance, or tawbah, doesn’t mean self-pitying guilt. It means turning back to God when we had turned away from Him, admitting the simple truth of our predicament: that we have fallen short of what could reasonably be expected of us.
But if our theology doesn’t help stoke the fire of intimacy with, or yearning for, God, then we are likely going about religion in the wrong way. Does our theology reassure us that we have a God who we can bring our sadness, our sorrows, our loneliness, our fear, our hurt, our shame and sins to, or is it just a case of knowing what Islam has to say about those moments and for us to then mechanically carry out the external processes? When it’s the latter, we’ll always tend to stop there and not voice such feelings to God, thereby denying ourselves the whole point of God’s essential nature: When My servants ask you about Me, I am near, I answer the prayer of the supplicant when he prays to Me. [Q.2:186]
That God is All-Seeing, All-Aware is, therefore to be known and, even more importantly, to be understood. And behind His awareness is the beautiful and comforting religious reality of a God who says: ‘O My servants who have wronged their own souls. Despair not of God’s mercy! For God forgives all sins; He is indeed Forgiving, Compassionate.’ [Q.39:53]
May knowledge of this truth lead to knowing Him more, and being known by Him. May it lead to deepening our awareness of Him, and being understood and healed by Him.
One of the most crucial rules of normative Sunni Islam states: ‘A condition for censuring wrongdoing is that the act being censured must be something whose blameworthiness is not merely known by means of ijtihad. Any matter that involves ijtihad cannot be a cause for censure.’1
It is usually expressed in this maxim: la inkar fi masa’il al-khilaf – ‘There is no censuring in matters of [legitimate] differing.’
Imam al-Nawawi typified the point, when he wrote: ‘A person commanding or forbidding must have knowledge about what is being commanded or forbidden, which will vary with varying issues. Thus if it is from the clear-cut obligations or well-known prohibitions, like Prayer, Fasting, adultery, intoxicants, etc., then every Muslim is learned about them. But if it is in matters that are not clear-cut, or in issues of ijtihad, then the lay people cannot enter into it, nor censure it; instead it is only for the scholars [to do]’.2
Although there have been periodic disruptions of the above rule in the ummah’s history, by and large the rule has been respected between the scholars and schools of Islamic law. This was based on a recognition that opinions backed-up by decisive (qat‘i) proofs or by juristic consensus (ijma‘) justifiably represented the Islamic view, whereas those rooted in valid interpretive possibilities represent an Islamic view.
There was a time, not so long ago, that ignorance of the above maxim had almost become ubiquitous; to the point where mosques, Islamic centres and university prayer rooms were regular battlegrounds for hostile arguments and a fair bit of egotistical fatwa flinging. The schisms, many of us imagined, would surely dissipate as people became aware of the la inkar rule. And while much has improved in this regard, a cursory glance at the comments sections on so many an Islamic blog piece or Facebook post reveals just how much bigotry and intolerance still abound. For egos also abound and have learnt to cloak themselves in an alleged jealousy (ghirah) for religious purity and truth.
The following scholarly insights are less about the actual adab of differing, but have more to do with the ego’s deceptions in matters of khilaf between the scholars. All three insights come from Ibn Rajab al-Hanbali:
The first of these insights from Ibn Rajab concerns “loving and hating for God’s sake.” In one hadith, it states: مَنْ أَحَبَّ لِلَّهِ وَأَبْغَضَ لِلَّهِ وَأَعْطَى لِلَّهِ وَمَنَعَ لِلَّهِ فَقَدْ اسْتَكْمَلَ الْإِيمَانَ – ‘Whoever loves for God’s sake, loathes for God’s sake, gives for God’s sake and withholds for God’s sake has perfected faith.’3 It must be stressed that such hating, detesting or disliking can’t be done based on desires or ego. Rather it is principled, done purely for the sake of God: desires or ego having no share in it whatsoever. Nor, it must equally be stressed, is it a loathing that entails harm – as al-Munawi explained: ‘Hating for God doesn’t imply harming the one he loathes. Instead, it is for his disbelief or disobedience.’4 Yet not to belabour the point, it is also not a frenzied hating, where one froths at the mouth and spews out stupidity, as the blood curdles and the infantile ego flies into a rage. Rather, as said before, it is a righteous hating in which the ego is to have no share. And given how so very rare it is for egos to be truly tamed and trained, one can well comprehend why hating for God’s sake is from the highest perfections of iman.
In this insight, Ibn Rajab, rahimahullah, draws our attention to how, when scholars differ, they may be excused due to their good intention and scholarly ijtihad, but some of their followers will not. And that is because their heart’s intention and dislike of the view that opposes their shaykh’s was not to uphold the truth, but to merely be partisan and big-up their own corner. With that being the long and the short of it, here are his actual words:
‘When religious differences among people grew, and schisms deepened, then this led to an increase in mutual hatred and reviling: each of them apparently hating for the sake of God. In one and the same issue, some could be excused, while others may not. They may, in fact, just be following their desires or falling short in evaluating on what basis they are actually hating. For so much hating is of this nature; occurring when the one followed is differed with, and the followers thinks that the one he follows is always correct. And this [thinking] is a categorical mistake! But if he thinks him right on the issue being differed over, then he could be right or he could be wrong; or he could simply be inclining towards [the stance of the one followed] merely from desire; or from familiarity or habit. And all of this belies such hating being for God’s sake.’5
The second insight explores the above psychology of the zealous follower a little further. Ibn Rajab draws our attention to it by stating:
‘ … for it may be that he only supports the view because it’s the view of the one he follows. Had it been voiced by another scholar, he wouldn’t have accepted it; supported it; allied himself with those who agree with it; or shown enmity to those who differ with it. Despite this, he fools himself into thinking he’s supporting the truth, and is of the same position as the one whom he follows – and this is most certainly not the case! For the scholar he follows, his intention was to aid the truth, even though he erred in his ijtihad. As for the follower, his purpose in [supposedly] aiding the truth is polluted by his desire to elevate the person he follows; or make his opinion predominant; or that he not be thought of as being wrong: and this agenda taints the desire to support only the truth. So understand this, for it is a vital matter.’6
The last insight concerns how to behave justly with the slips and errors of a scholars. Ibn Rajab offers these following broad guidelines:
‘Here there are two points: Firstly, that whoever contravenes any directive of the Prophet, erring in his ijtihad while seeking to obey the Prophet and follow his injunctions, he is forgiven and his status is not demeaned at all because of this. Secondly, that the love and esteem the scholar is held in should never prevent clarifying how his view has actually contravened the Prophet’s order; peace be upon him. This, as part of sincere advice to the ummah in clarifying to them the command of the Prophet. Likewise, the one that is loved and held in esteem, if he knows his view contravenes the command of the Messenger, he should be pleased that it has been explained to the ummah, and that they have been duly guided to the Prophet’s command and have rejected his view. This point is hidden from many of the ignorant who have gone to extremes in following their scholars. They think that refuting someone of status, be he a scholar or a righteous person, is to denigrate him. But this isn’t the case at all.
‘It was out of such negligence that the religion of the People of the Book was altered. For they followed the slips of their scholars and turned away from that which their Prophets came with, until their religion was altered and they took their priests and rabbis as lords besides God: making lawful to them the forbidden, and forbidding them the lawful. Such became their worship of their scholars.’7
1. Ibn Qudamah al-Maqdisi, Mukhtasar Minhaj al-Qasidin (Damascus: Maktabah Dar al-Bayan, 1999), 121.
2. Sharh Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 2:21-3.
3. Abu Dawud, no.4681. It was declared as sahih, due to its collective chains, in al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1995), no.380.
The Qur’an says: And they have been ordered no more than this: to worship God sincerely, devoting religion purely to Him. [98:5] According to Imam al-Raghib al-Asbahani, sincerity or ikhlas requires the heart ‘to be emptied of all else besides God.’1 This emptying is never that simple, for it involves struggling against the lower self so as to strip away the heart’s love of praise or its undue reverence of created things. It demands that the heart’s motives or intentions are purified from conceit, deceit, showing-off or self-aggrandisement so that acts of worship are done exclusively seeking God’s good pleasure.
Imam al-Qushayri’s words of the topic are not only one of the most authoritative and most cited in the Islamic tradition, they get to the very heart of the matter too. He wrote:
‘Sincerity is to single-out the Real [God] as the sole object of devotion. Meaning that one desires by their obedience to draw closer to God, exalted is He, to the exclusion of all else, such as making a show [of one’s piety] for people; seeking their praise; taking pleasure in their compliments; or other such things besides drawing closer to God, exalted is He. It is right to say that sincerity is: Purifying the act from creation having any share in it.’2
Abu Umamah al-Bahili relates that a man came to the Prophet ﷺ and said: I saw a person who fought for reward [booty] and renown: what will he get? The Prophet ﷺ said: ‘There is nothing for him.’ He ﷺ then went on to say: ‘God does not accept an act, except if it is done sincerely seeking His face.’3Ikhlas – doing an act of worship seeking to draw closer to God, or seeking God’s face – undoubtedly had degrees or depths. The lowest is to do an act of worship with the sole intent of pleasing God, seeking some worldly or otherworldly reward from Him. Deeper than this is when the act is done, as above, with the sole aim of drawing closer to God, but not desiring any reward; doing it purely for the love of God and nothing else. Deeper still is when the act is done purely for the love of God, but such is the depth of faith, such is the purity of devotion, that one doesn’t see their act as emanating from any effort or achievement on their part, but from God’s unmitigated grace. Masters of the inward life tell us that this is the degree of sincerity where the devotee is oblivious to their sincerity, for the heart is beholden only to God.
O Lord! make our actions correct and sincere, seeking nothing but Your face; and let no one have a share of our worship of You.
1. Mufradat Alfaz al-Qur’an (Damascus: Dar al-Qalam, 2002), 293.
2. Al-Risalat al-Qushayriyyah (Jeddah: Dar al-Minhaj, 2017), 476.
3. Al-Nasa’i, no.3140. Al-‘Iraqi declared its chain to be hasan. See: al-Mughni ‘an Haml al-Asfar (Riyadh: Maktabah al-Tabariyyah, 1995), 3; 1177; no.4299.
Q. Do times get worse throughout the ages, after the Prophet’s era ﷺ? And is there a basis for believing this in the textual sources of Islam? Can you also say something about the return of Jesus, peace be upon him, and the coming of the Dajjal, and how they fit into the overall pattern of decay, deterioration and then revival?
A. In the Name of God, Most Gracious, All-Merciful. As a general rule, what you’ve said is true. We are taught in Islam that times do indeed deteriorate: that each age is followed by an age worse than it. However, this is not without its exceptions. The following is usually cited to support the downward spiral of history:
From al-Zubayr b. ‘Adi, who said: We came to Anas b. Malik and complained to him about what was happening from al-Hajjaj. So he said:
‘Be patient! For there will not come a time upon you except that after it will be worse than it, until you meet your Lord.’ I heard this from your Prophet, peace be upon him.1
Taking the above words of our Prophet ﷺ as our starting point, let’s explore some of their context, meanings and implications:
1. As for the context, it is the reign of ‘Abd al-Malik b. Marwan (r.65-86H/685-705CE ), fifth Umayyad ruler. He became caliph after a number of tragic intra-Muslim schisms and civil wars had blighted the ummah over the past five years: the death of al-Husayn at Karbala; the battle at Harrah and the subsequent looting of Madinah; and the siege of ‘Abd Allah b. al-Zubair at the Ka‘bah. Given all these woeful tribulations, ‘Abd al-Malik set about trying to consolidate his rule and to restore some order to the expanding Muslim empire. History credits him with much good and success. But part of this consolidation of power required that he end Ibn al-Zubayr’s nine year claim to the caliphate based in Makkah. This he did by unleashing against him his ruthless lieutenant, al-Hajjaj b. Yusuf. After laying siege to Makkah, and shelling the Sacred Precinct using catapults, Ibn al-Zubayr was killed then crucified, in 73H/692CE.
2. As for al-Hajjaj b. Yusuf (the one people were complaining to Anas about), a glimpse of his cruel and unsparing character can be seen in al-Dhahabi’s brief biographical remarks on him: وَكَانَ ظَلُوْماً ، جَبَّاراً ، نَاصِبِيّاً ، خَبِيْثاً ، سَفَّاكاً لِلدِّمَاءِ ، وَكَانَ ذَا شَجَاعَةٍ ، وَإِقْدَامٍ ، وَمَكْرٍ ، وَدَهَاءٍ ، وَفَصَاحَةٍ ، وَبَلاَغَةٍ ، وَتعَظِيْمٍ لِلْقُرَآنِ … وَلَهُ حَسَنَاتٌ مَغْمُوْرَةٌ فِي بَحْرِ ذُنُوْبِهِ ، وَأَمْرُهُ إِلَى اللهِ ، وَلَهُ تَوْحِيْدٌ فِي الجُمْلَةِ ، وَنُظَرَاءُ مِنْ ظَلَمَةِ الجَبَابِرَةِ وَالأُمَرَاءِ – ‘He was a tyrant, a despot, hater of ‘Ali and the Prophet’s family, wicked, and a shedder of blood. He was [also] fearless, audacious, shrewd and cunning; as well as being an eloquent and persuasive speaker who venerated the Qur’an … He has some good deeds amidst an ocean of sins; his affair is left to God. He had faith, in general, and wasn’t alone among the oppressive tyrants and leaders.’2 He perished in 95H/714CE.
Maybe it was during al-Hajjaj’s onslaught against Ibn al-Zubayr; or when, between 700H-703H, he put down the full scale uprising of Ibn al-Ash‘ath and his followers; or when he brought his brutal governorship to Iraq and to the eastern Islamic lands, that Anas related this hadith. Certainly the people, including Anas himself, had much cause for grievance against al-Hajjaj. But Anas reminds them of something decidedly prophetic: in the face of tyranny from those in power, patience – not to be confused with complacency – is what brings about relief and divine help.
3. Along with the two sahabah, Anas and Ibn al-Zubayr, another leading Muslim sage who lived through the brutal governorship of al-Hajjaj was al-Hasan al-Basri. He counselled us how, as believers, we are not meant to see politics as merely the playing-out of the various interests of people vis-a-via one another. Rather, we must see it more so as the playing out of the af‘al al-rabb – the divine acts – within human society. Without trying to understand what God is saying to us through how He causes the political fortunes of people to unfold, we fail to engage in the kind of politics the Qur’an wishes us to engage in. It is from such Quranic “seeing” that al-Hasan al-Basri once said of al-Hajjaj: إِنَّ الْحَجَّاجَ عَذَابُ اللَّهِ فَلَا تَدْفَعُوا عَذَابَ اللَّهِ بِأَيْدِيكُمْ وَلَكِنْ عَلَيْكُمْ بِالِاسْتِكَانَةِ وَالتَّضَرُّعِ – ‘Indeed, al-Hajjaj is a punishment from God, so do not repel it by your hands. Instead, take to humility and imploring God.’3 The Qur’an says: وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ – We seized them with punishment, yet they humbled not themselves to their Lord, nor did they implore Him. [23:76]. Also: وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ – Thus do We let some of the unjust have power over others because of their misdeeds. [6:129] ‘Hence if those governed desire to rid themselves of the injustices of an unjust ruler, they too must abstain from unjust [sinful] acts.’4 Listening to what the af‘al al-rabb are telling us is key to the political well-being of Muslims.
4. One last word related to our context. Al-Hasan al-Basri was once asked by some young activists to endorse Ibn Ash‘ath’s uprising against al-Hajjaj, to which he replied: أَرَى أَنْ لا تُقَاتِلُوْهُ؛ فَإنَّهَا إِنْ تكُ عُقُوْبَةً مِنْ اللهِ فَمَا أَنْتُمْ بِرَادِّي عُقُوبَةَ اللهِ بِأَسْيَافِكُم، وَإِنْ يَكُنْ بَلاءً، فَاصْبِرُوا حَتّٰى يَحْكُمَ الله وَهُوَ خَيْرُ الْحَاكِمِيْن – ‘I hold that you should not fight him. For if this is a punishment from God, you shall not repel God’s punishment by your swords. But if this be a trial, then be patient, till God judgement comes; and He is the best of Judges.’5 Ticked-off by his reply, and riled up by zeal and more than a hint of recklessness, they fought against al-Hajjaj, and he slew all of them. On hearing about the ill-fated uprising, al-Hasan al-Basri went on to remark: لَوْ أَنَّ النَّاسَ إِذَا ابْتُلُوا مِنْ قِبَلِ سُلْطَانِهِمْ صَبَرُوا مَا لَبِثُوا أَنْ يُفْرَجَ عَنْهُمْ ، وَلَكِنَّهُمْ يَجْزَعُونَ إِلَى السَّيْفِ فَيُوَكَّلُونَ إِلَيْهِ ، فَوَاللَّهِ مَا جَاءُوا بِيَوْمِ خَيْرٍ قَطُّ – ‘If the people only showed patience when they are being tried by their rulers, it would not be long before they would be given relief from it. But they always rush for the swords, so they are left to their swords. By God, not even for a single day did they bring about any good!’6
If this last sentence of al-Hasan al-Basri seems somewhat sharp, see it – not as some kind of endorsement of the tyrannical status quo; as those with shallow intellects claim – but as a reprimand to all those who failed to heed the af‘al al-rabb; who turned their backs on the duty to be patient; who probably convinced other impressionable souls to do likewise and follow them to their deaths through an ill-judged activism; and who indirectly helped rationalise and entrench further tyranny of shabby tyrants. So what good did such rabble-rousing and rebellion actually bring about to society or to the common person? And what about activism being accountable to the well-established Islamic “Law of Consequences”? As for the few who may have misread the af‘al al-rabb, or erred in their qualified scholarly ijtihad, theirs is a different case.
The above depicted something of the turbulent context. As for what it means for the times to grow steadily worse, then that’s what we’ll discuss now:
5. One of the objections raised against the meaning of the hadith is that within four years of al-Hajjaj’s demise, it was the rule of the eighth Umayyad caliph, the righteous ‘Umar b. ‘Abd al-‘Aziz (r.99-101H/717-720CE). A paragon of godliness and learning, he reversed the preceding tyranny and returned the Muslims to a culture of justice, learning and piety. So this apparently shows that not every age is followed by an age worse than it. Or does it? In answering this dilemma, scholars have offered the following explanations:7 [i] the hadith is to be understood as describing what is usually the case: [ii] that the hadith speaks of an overall comparison between each successive age; and [iii] the deterioration is referring to the demise of the scholars and the loss of religious knowledge and guidance. Let’s look at each opinion in more detail:
6. For the first opinion, Ibn Hajr al-‘Asqalani wrote: ‘This generalisation is problematic in that some ages have [apparently] not been worse than the ones before them. Such is the case with the times of ‘Umar b. ‘Abd al-‘Aziz, which was shortly after the time of al-Hajjaj; and information concerning ‘Umar b. ‘Abd al-‘Aziz’s time is well-known.’8 He then states that this worsening is what is predominantly the case, but not always the case. This view was held by al-Hasan al-Basri who, when asked about ‘Umar b. ‘Abd al-‘Aziz coming after al-Hajjaj, said: لَابُدَّ لِلناَّسِ مِنْ تَنْفِيْس – ‘People need some breathing space!’9
7. The second opinion, that each age contains more overall excellence than the age which follows, is explained by Ibn Hajr, thus: ‘Others have replied [saying] that what is meant by the excellence [of the preceding age compared to what comes after] is overall excellence of one age in comparison to the overall excellence of another. For in the age of al-Hajjaj, many sahabah were alive, whilst in the age of ‘Umar b. ‘Abd al-‘Aziz [many] had died. And an age wherein the sahabah are present is better than one that comes after, as the Prophet ﷺ stated: “The best of mankind is my generation,” recorded in the Two Sahihs; and in his saying: “My sahabah are the custodians for my ummah, when they depart what has been decreed for my ummah will come to it.” Related by Muslim.’10
8. As for the third opinion, Ibn Hajr quotes these words of Ibn Mas‘ud: ﻻ ﻳَﺄْﺗِﻲ ﻋَﻠَﻴْﻜُﻢْ ﺯَﻣَﺎﻥٌ ﺇِﻻ ﻭَﻫُﻮَ ﺷَﺮٌّ ﻣِﻤَّﺎ ﻛَﺎﻥَ ﻗَﺒْﻠَﻪ ، ﺃَﻣَﺎ ﺇِﻧِّﻲ ﻻ ﺃَﻋْﻨِﻲ ﺃَﻣِﻴﺮًﺍ ﺧَﻴْﺮًﺍ ﻣِﻦْ ﺃَﻣِﻴﺮٍ، ﻭَﻟَﺎ ﻋَﺎﻣًﺎ ﺧَﻴْﺮًﺍ ﻣِﻦْ ﻋَﺎﻡٍ، ﻭَﻟَﻜِﻦْ ﻋُﻠَﻤَﺎﺅُﻛُﻢْ ﻭَﻓُﻘَﻬَﺎﺅُﻛُﻢْ ﻳَﺬْﻫَﺒُﻮﻥَ، ﺛُﻢَّ ﻻ ﺗَﺠِﺪُﻭﻥَ ﻣِﻨْﻬُﻢْ ﺧُﻠَﻔَﺎﺀَ، ﻭَﻳَﺠِﻲﺀُ ﻗَﻮْﻡٌ ﻳُﻔْﺘُﻮﻥَ ﺑِﺮَﺃْﻳِﻬِﻢ – ‘There will not come upon you a time, except that it is worse than the time before it. I do not mean a leader better than another leader, nor a year better than another year. But your scholars and learned ones shall depart, and you will not find anyone to succeed them. Then there will come a people who will give fatwas according to their mere opinion.’11 In another wording: ﻭَﻣَﺎ ﺫَﺍﻙَ ﺑِﻜَﺜْﺮَﺓِ ﺍْﻷﻣْﻄَﺎﺭِ ﻭَﻗِﻠَّﺘِﻬَﺎ ﻭَﻟَﻜِﻦْ ﺑِﺬَﻫَﺎﺏِ ﺍﻟْﻌُﻠَﻤَﺎﺀِ ﺛُﻢَّ ﻳُﺤْﺪِﺙُ ﻗَﻮْﻡٌ ﻳُﻔْﺘُﻮﻥَ ﻓِﻲ ﺍﻷﻣُﻮﺭِ ﺑِﺮَﺃْﻳِﻬِﻢْ ﻓَﻴَﺜْﻠِﻤُﻮﻥَ ﺍﻹﺱﻻَﻡَ ﻭَﻳَﻬْﺪِﻣُﻮﻧَﻪ – ‘It is not due to an abundance of rain or its scarcity. Rather, it is because of the disappearance of the scholars. Then there’ll come a people who will give fatwas on matters based on mere opinion, thereby disgracing and destroying Islam.’12 So this view demonstrates that the worsening has less to do with political leaders or economic fortunes – ‘I do not mean a leader better than another leader, nor a year better than another year’ – and has far more to do with the absence of scholars and scholarly guidance. Indeed, Ibn Hajr deems this to be the best explanation.13
9. As for the apex of these worsening times, when religious guidance will be eclipsed by deceptions and distraction, that will happen during the times of the Dajjal; as one hadith puts it: مَا بَيْنَ خَلْقِ آدَمَ إِلَى قِيَامِ السَّاعَةِ خَلْقٌ أَكْبَرُ مِنَ الدَّجَّالِ – ‘Nothing between the creation of Adam until the establishment of the Hour is graver than [the matter of] the Dajjal.’14 In another hadith, we learn this disturbing news: فَيَأْتِي عَلَى الْقَوْمِ فَيَدْعُوهُمْ، فَيُؤْمِنُونَ بِهِ وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالْأَرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ، أَطْوَلَ مَا كَانَتْ ذُرًا، وَأَسْبَغَهُ ضُرُوعًا، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتِي الْقَوْمَ، فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ، فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ، وَيَمُرُّ بِالْخَرِبَةِ، فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيَعَاسِيبِ النَّحْلِ – ‘Then he [the Dajjal] shall come to a people and call them; and they will believe in him and respond to him. At which he will instruct the sky, and it will send down its rain; and the earth, and it will grow its vegetation. Then in the evening the grazing animals will come back to them: their humps high; their udders full; their flanks bulging. He will then come to another people and summon them. But they will reject what he has to say. So he will leave them. By daybreak, they will be utterly impoverished, possessing nothing. He will pass through the wasteland and tell it to bring forth its treasures; and these treasure will follow him like swarms of bees.’15 So economic prosperity awaits those who accept the Dajjal; the Anti-Christ – this arch-deceiving, one-eyed imposter – even though such people will have sold their souls to the devil in order to gain it! As for the faithful who deny him, they must fortify their faith and patiently endure like never before.
And then there’s this disconcerting hadith: يَنْزِلُ الدَّجَّالُ فِي هَذِهِ السَّبَخَةِ بِمَرِّقَنَاةَ – وادٍ بالمدينة – فَيَكُونُ أَكْثَرَ مَنْ يَخْرُجُ إِلَيْهِ النِّسَاءُ ، حَتَّى إِنَّ الرَّجُلَ لَيَرْجِعُ إِلَى حَمِيمِهِ وَإِلَى أُمِّهِ وَابْنَتِهِ وَأُخْتِهِ وَعَمَّتِهِ فَيُوثِقُهَا رِبَاطًا مَخَافَةَ أَنْ تَخْرُجَ إِلَيْهِ – ‘The Dajjaal will come to this marsh in Marriqanat – a valley in Madinah – and most of those who go out to him will be women. To the extent that a man will come to his mother-in-law, mother, daughter, sister, and aunt, and will have to constrain them firmly for fear that they will go out to him.’16 Precisely what makes Dajjal a magnet for women, and what will he offer that causes this mass feminine allegiance to him, is a question that must be explored at another time. Although given the essence of Dajjal’s fitnah is to make truth appear as falsehood; and falsehood as truth, whatever he peddles, it will be nothing short of putting them (and others) to trial in their very faith and salvation. We seek refuge in God from the trials of the Anti-Christ.
Before saying a few words about the hadith’s implications for us today, let us look at the ‘exceptions’ to the rule. Let’s say something about the good that is still to come; and about how the future is for Abrahamic monotheism. So believing hearts need not despair.
10. One of these exceptions is that the political fortunes of the Muslims will take a turn for the better with the return of the caliphate or khilafah. So we read at the start of one hadith (whose soundness is open to some question), that: يَكُونُ اخْتِلاَفٌ عِنْدَ مَوْتِ خَلِيفَةٍ فَيَخْرُجُ رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ هَارِبًا إِلَى مَكَّةَ فَيَأْتِيهِ نَاسٌ مِنْ أَهْلِ مَكَّةَ فَيُخْرِجُونَهُ وَهُوَ كَارِهٌ فَيُبَايِعُونَهُ بَيْنَ الرُّكْنِ وَالْمَقَامِ – ‘Disagreement will occur at the death of a caliph; and a man from Madinah will flee to Makkah. Some of the Makkans will go to him, bring him out against his will, and pledge allegiance (bay‘ah) to him between the Corner [of the Ka‘bah] and the Station [of Abraham] …’17 In another hadith: يَقْتَتِلُ عِنْدَ كَنْزِكُمْ ثَلَاثَةٌ ، كُلُّهُمْ ابْنُ خَلِيفَةٍ ، ثُمَّ لَا يَصِيرُ إِلَى وَاحِدٍ مِنْهُمْ – ‘Three men, all of whom are sons of a caliph, will fight over your treasure, but none of them shall get to it …’18 Then there is this good news:تَكُونُ النُّبُوَّةُ فِيكُمْ مَا شَاءَ اللَّهُ أَنْ تَكُونَ ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا ثُمَّ تَكُونُ خِلَافَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ ثُمَّ يَرْفَعُهَا إِذَا شَاءَ اللَّهُ أَنْ يَرْفَعَهَا ثُمَّ تَكُونُ مُلْكًا عَاضًّا فَيَكُونُ مَا شَاءَ اللَّهُ أَنْ يَكُونَ ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا ثُمَّ تَكُونُ مُلْكًا جَبْرِيَّةً فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا ثُمَّ تَكُونُ خِلَافَةً عَلَى مِنْهَاجِ النُّبُوَّةِ ثُمَّ سَكَتَ – ‘Prophethood will remain among you for as long as God wishes it to, then God will raise it up when He wishes to. Then there will be khilafah upon the way of Prophethood, and it shall remain among you for as long as God wishes it to; then God will raise up whenever He wishes to. Then there will be harsh kingship which will remain among you for as long as God wishes it to, then God shall raise it up when He wishes to. Then there will be tyrannical kingship and it shall remain among you for as long as God wishes it to, then He will raise it up whenever He wishes to. Then there will be khilafah upon the way of Prophethood.’ Then he was silent.19
Of course, we can question if a medieval-styled khilafah could or should ever be revived in the modern era. Or have deep reservations about whether a khilafah could ever simply be transplanted onto the structures of a modern state – especially given that the all-invasive modern state monopolises legislation, whilst a classical Muslim state doesn’t legislate at all: traditionally, legislation belongs to God, as understood and deciphered by the ‘ulema. But that is not a reason to negate the return of the khilafah or speak in a way to undermine its prophesied return. As for what shape or form the khilafah will take, well that’s an open ended question; and there’s likely to be more than one viable political arrangement. But what’s clear, though, is that liberal, secular democracy isn’t quite the believers’ story, nor really their desired end.
11. Another exceptional good is the time and rule of the charismatic al-Mahdi. Although there are many spurious hadiths about the Mahdi, there are also a number that are sound. Among them: الْمَهْدِيُّ مِنِّي أَجْلَى الْجَبْهَةِ أَقْنَى الأَنْفِ يَمْلأُ الأَرْضَ قِسْطًا وَعَدْلاً كَمَا مُلِئَتْ جَوْرًا وَظُلْمًا يَمْلِكُ سَبْعَ سِنِينَ – ‘The Mahdi is from me; he will have a broad forehead and an aquiline nose. He will fill the Earth with fairness and justice, as it was filled with oppression and tyranny; and he shall rule for seven years.’20 Also: الْمَهْدِيُّ مِنَّا أَهْلَ الْبَيْتِ يُصْلِحُهُ اللَّهُ فِي لَيْلَةٍ – ‘The Mahdi is from us, the People of the Household; and Allah will ready him in a single night.’21 That night is indeed fast approaching.
12. At some point around the time of the Mahdi, Jesus Christ, peace be upon him, shall be returned to Earth: وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الْمَالُ حَتَّى لاَ يَقْبَلَهُ أَحَدٌ – ‘By Him in whose hand is my soul! The son of Mary will soon descend among you as a just judge. He will break the cross, slay the swine and abolish the jizyah-tax. Wealth shall flow abundantly so much so that none shall take it.’22 And that: يَقْتُلُ ابْنُ مَرْيَمَ الدَّجَّالَ بِبَابِ لُدٍّ – ‘The son of Mary shall slay the Dajjal at the gates of Lod.’23 A time where: لَتَذْهَبَنَّ الشَّحْنَاءُ وَالتَّبَاغُضُ وَالتَّحَاسُدُ – ‘Mutual spite, hatred and jealousy shall depart.’24 And: فَيَكُونُ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلاَمُ فِي أُمَّتِي حَكَمًا عَدْلاً وَإِمَامًا مُقْسِطًا يَدُقُّ الصَّلِيبَ وَيَذْبَحُ الْخِنْزِيرَ وَيَضَعُ الْجِزْيَةَ وَيَتْرُكُ الصَّدَقَةَ فَلاَ يُسْعَى عَلَى شَاةٍ وَلاَ بَعِيرٍ وَتُرْفَعُ الشَّحْنَاءُ وَالتَّبَاغُضُ وَتُنْزَعُ حُمَةُ كُلِّ ذَاتِ حُمَةٍ حَتَّى يُدْخِلَ الْوَلِيدُ يَدَهُ فِي فِي الْحَيَّةِ فَلاَ تَضُرَّهُ وَتُفِرُّ الْوَلِيدَةُ الأَسَدَ فَلاَ يَضُرُّهَا وَيَكُونُ الذِّئْبُ فِي الْغَنَمِ كَأَنَّهُ كَلْبُهَا وَتُمْلأُ الأَرْضُ مِنَ السِّلْمِ كَمَا يُمْلأُ الإِنَاءُ مِنَ الْمَاءِ وَتَكُونُ الْكَلِمَةُ وَاحِدَةً فَلاَ يُعْبَدُ إِلاَّ اللَّهُ وَتَضَعُ الْحَرْبُ أَوْزَارَهَا – ‘Jesus, son of Mary, peace be upon him, will be a just judge and a just ruler among my nation. He will break the cross, slay the swine, abolish the jizyah, and charity will be left untouched. None will be appointed [to collect zakat] on sheep or camels. Rancour and mutual hatred will disappear. The harm of every harmful creature will be removed, such that a baby boy will put his hand in a snake without him being harmed; a baby girl will chase a lion and not be harmed; and a wolf will roam among sheep like their sheepdog. The Earth shall be filled with peace, just as a vessel is filled with water. The people will be united, and none shall be worshipped except God; and war will lay down its burdens …’25
Thus the End of Days will see an earthly bliss, with the hypocrites perishing; non-Muslims converting to Islam en mass; and Islam and Abrahamic monotheism ultimately becoming triumphant: لَيَبْلُغَنَّ هَذَا الْأَمْرُ مَا بَلَغَ اللَّيْلُ وَالنَّهَارُ وَلَا يَتْرُكُ اللَّهُ بَيْتَ مَدَرٍ وَلَا وَبَرٍ إِلَّا أَدْخَلَهُ اللَّهُ هَذَا الدِّينَ بِعِزِّ عَزِيزٍ أَوْ بِذُلِّ ذَلِيلٍ عِزًّا يُعِزُّ اللَّهُ بِهِ الْإِسْلَامَ وَذُلًّا يُذِلُّ اللَّهُ بِهِ الْكُفْرَ – ‘This affair shall reach wherever night and day reach. And God will not leave a dwelling of brick, nor of fur, except that He will cause this religion to enter it; bringing honour or humiliation: honour which God brings with Islam, or humiliation which He gives to disbelief.’26
But between now and then there’s plenty of work to be done, much du‘a to be made, and a great deal of inward purification to engage in. But this triumph of Islam must be seen in terms of the af‘al al-rabb, not the egotistical nafs. For we won’t be given to glory in a glory that never vanishes, if we seek to glory in a glory that does.
We must also be clear that, at root, there’s a parting of ways between Islam and the liberal monoculture when it comes to what human beings fundamentally are, what it is possible for them to be or become, and what it means to be liberated or free. Islam teaches that the human person is imbued with a ruh, a “spirit,” that yearns to know God, truth and beauty. For the monoculture, there is no spirit or soul, merely a “self.” And this self is made up of our whims, wants and desires. Islam teaches that the intellect or reason’s role, in light of Revelation, is to enable us know the good and what’s morally right, and direct our desires towards it. Reason is a restraint on desires, it is master of desires; and so the importance of self-mastery or mastery of self in Islam. In stark contrast, the monoculture would have us believe that reason is not, and cannot be, master of desire but only its servant. Reason can tell us not what to desire or want, but only how to get whatever it is we desire or want. For the monoculture, it’s not about restraining our desires or mastering the self; it’s about slavery to self. The monoculture’s freedom is freedom of the self; freedom to be servile to the self. Islam’s freedom is freedom from the dictates of the self; freedom from self-slavery. That being the case, any fiqh that isn’t rooted in this reality; any taysir or ease which fails to factor this into its fatwas, is sloppy and short-sighted and, in the long run, part of the actual problem.
True, meaningful peace, then, can only come with tawhid; with Abrahamic monotheism. It’s clear that the monoculture is heading the wrong way. It’s leading us like lemmings to a cliff-edge. It’s driving the bus of humanity over the edge; and Muslims must be the ones to apply the brake. Monotheism’s message of hope; of healing, must restore direction and meaning back into peoples’ lives. It must help steer them towards God and the good. Key to much of this is sabr – patience, perseverance, and deepening our commitment to God. The Prophet ﷺ foretold: يَأْتِي عَلَى النَّاسِ زَمَانٌ الصَّابِرُ فِيهِمْ عَلَى دِينِهِ كَالْقَابِضِ عَلَى الْجَمْرِ – ‘There will come upon the people a time where a person patiently practicing his religion will be like holding on to hot coal.’27 And finally there’s this hadith: وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ وَأَنَّ الْفَرَجَ مَعَ الْكَرْبِ وَأَنَّ مَعَ الْعُسْرِ يُسْرًا – ‘And know that victory comes with patience, relief with affliction, and ease with hardship.’28
7. Ibn Hajr al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Egypt: al-Dar al-‘Alamiyyah, 2012), Kitab al-Fitan; Ch.6; 15:610-13.
8. ibid., 15:612.
9. ibid., 15:612.
10. ibid., 15:612.
11. Al-Darimi, Sunan, no.188; al-Tabarani, Mu‘jam al-Kabir, no.8551. Al-Darimi records the narration with the words: ‘I do not mean a year more fruitful than another year’ and also with, ‘your best’ occurring between the words, ‘your scholars and learned ones’. Ibn Hajr states, Fath al-Bari, 15:613, that the chain of the report is hasan.
12. Fath al-Bari, 15:613.
13. ibid., 15:612.
14. Muslim, no.2946.
15. Muslim, no.2937.
16. Ahmad, no.5353. Shu‘ayb al-Arna’ut analysed the separate chains of this hadith in his critical edition to Musnad Imam Ahmad b. Hanbal (Beirut: Mu’assasah al-Risalah, 1996), 9:255-56, declaring them to all be weak. The hadith does, however, have support from the narration of Samurah b. Jundub, as per Ahmad, no.20027; and Abu Umamah; Ibn Majah, no.4077, to yield a final, collective grading of sahih. Cf. al-‘Adawi, al-Sahih al-Musnad min Ahadith al-Fitan wa’l-Malahim wa’l-Ashra’at al-Sa‘ah (Riyadh: Dar al-Hijrah, 1991), 497.
17. Ibn Majah, no.4286. After analysing its various chains, it was graded da‘if in al-Albani, Silsilat al-Ahadith al-Da‘ifah (Riyadh: Maktabah al-Ma‘arif, 1988), no.1965.
18. Ibn Majah, no.4084. Ibn Kathir said its chain is qawi sahih in al-Bidayah wa’l-Nihayah (Beirut & Damascus: Dar Ibn Kathir, 2010), 17:43. Al-Albani, having criticised its chain as well as a part of its wording, said: ‘However, its meaning is sound.’ Cf. Silsilat al-Ahadith al-Da‘ifah (Riyadh: Maktabah al-Ma‘arif, 1992), no.85.
19. Ahmad, Musnad, no.18406; Ibn Hibban, no.1631. It was declared as sahih by al-‘Iraqi, Mahajjat al-Qarab fi Mahabbat al-‘Arab (Riyadh: Dar al-‘Asimah, 2012), 176; as well as by al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1995), no.5.
20. Abu Dawud, no.4585, with a hasan chain. Cf. al-Albani’s critical edition of al-Mishkat al-Masabih (Beirut: al-Maktab al-Islami, 1979), no.5454.
21. Ibn Majah, no.4075, and it is sahih. Consult: al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1991), no.2371.
22. Al-Bukhari, no.2222; Muslim, no.242.
23. Al-Tirmidhi, no.2244, where he said: ‘The hadith is hasan sahih.’
24. Muslim, no.244.
25. Ibn Majah, no.4077. Al-Albani has a separate tract on this entire lengthy hadith, only a tiny part of which I cited. He breaks-up the hadith into forty-nine segments, then goes on to show what segments are supported and strengthened by other hadiths, and what have no support or corroboration. In this tract, entitled: Qissatu’l-Masih al-Dajjal wa Nuzuli ‘Isa ‘alayhi al-salatu wa’l-salam (Amman: al-Maktabah al-Islamiyyah, 1421H), 47, he begins by analysing the chain in detail, grading it weak (da‘if). He then starts a detailed analysis of each of the 49 segments of the hadith, declaring on p.49: ‘However, the hadith is, overall, sahih. Most of its segments are found in other hadiths, except a few parts which I couldn’t find any support of corroboration for.’ The parts of the hadith quoted above correspond to segment nos.43-45; pp.113-115, in the tract. Ibn Hibban, Sahih, no.1904, supports the first part; and a sahih mursal and a sahih mawquf in ‘Abd al-Razzaq, Musannaf, nos.20843-44, corroborate the second and third parts.
26. Ahmad, no.16509, and it is sahih. Cf. al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1995), no.3.
27. Al-Tirmidhi, no.2260. It was given a grading of sahih in al-Albani, Silsilat al-Ahadith al-Sahihah (Beirut: al-Maktab al-Islami, 1985), no.957.
28. Al-Tabarani, al-Mu‘jam al-Kabir, no.11243; al-Quda‘i, Musnad, no.745. Ibn Badran says, Sharh Kitab al-Shihab (Beirut & Damascus: Dar al-Nawadir, 2007), no.136, that the hadith, with its collective chains, is hasan.
In this episode we discuss the issue of Islam & Progress, consider how we as individuals can best progress to God, look at the core ideas of ‘Liberal’ or ‘Progressive’ Islam, and ask the question: Is Islam in a crisis?
Q. I’m not the academic type, but I keep getting told how important gaining knowledge is in Islam. Some of my friends go to many of these religious weekend courses in their quest for knowledge, but that’s just not me. I have a husband and children who I’m devoted to, hold down a good job, and feel I stick to the basics of Islam in terms of my daily prayers; avoiding the haram, and trying to be good to others. So am I doing something Islamically wrong by not going to these courses, or by me just trying to be a good Muslim in context of my family and job? I’m quite desperate for guidance on the matter, because it does get to me sometimes.
A. All praise be to Allah. May His blessings and peace be upon our prophet, Muhammad; and upon his family, Companions and followers.
May Allah bless you, sister. You needn’t feel frustrated; nor does anyone have the right to make you feel you aren’t being a good enough Muslim. And while a small core amount of knowledge has been obligated on each Muslim to know and learn, as I’m sure you’re well aware, the ways of tahabbub ila’Llah bi ma yarda– “becoming beloved to Allah by doing what pleases him” are many. This path isn’t just limited to being a scholar or student of Islamic knowledge; as praiseworthy and as virtuous as they are. In fact, after one knows the basic beliefs of Islam, and is aware of one’s personal religious obligations (in terms of acts of worship, life’s daily halal and haram; duties owed to others; and core virtues like honesty, humility, patience; being just; and honouring contracts, pledges and promises), one then does whatever is best to live a good and godly life.
At the heart of such a life should be a desire to deepen our connection to Allah, through contemplating over His awe-inspiring creation and His constant favours and blessings to us. In doing so, our hearts will begin to fill with heightened gratitude and loving praise of Him. With this as the centre-piece of our lives – and it’s something which doesn’t require academic knowledge, formal study, or having to attend any Islamic courses – one seeks happiness and contentment through family, friends, sound health, job satisfaction, and enjoying (in moderation) the countless blessings the Good Lord has showered this earth with. This is all Allah asks from the great multitude of humanity: that in the ordinariness of our everyday life, we awaken to the extraordinariness of our existence and to the many graces bestowed upon us by Allah, and thus offer Him heartfelt thanks.
In terms of gratitude or thankfulness to God – or shukr, to use the Quranic language – let us be assured by these words in the Holy Qur’an: وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا – And it is He who has made the night and the day successive, for whoever desires to remember or to be thankful. [25:62]
Elsewhere, Allah says: يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنتُمْ إِيَّاهُ تَعْبُدُونَ – O you who believe! Eat of the good things which We have provided for you, and be thankful to Allah, if it is He whom you worship. [2:172]
How can we not offer reverent thanks when: وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ – It is Allah who brought you forth from the wombs of your mothers when you knew nothing, and He gave you hearing, sight and hearts, that you may give thanks. [16:78]
We further read: مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا – Why should Allah punish you if you render thanks to Him, and truly believe in Him? It is Allah that is Appreciative, Knowing. [4:147] Allah gains nothing from punishing His servants over whom He watches with affection, compassion and concern. On the contrary, He acknowledges any good we do – however little – and rewards us beyond measure. Subhana’Llah, such is Allah!
The hadith collections record that some of the Prophet’s Companions noticed one young man energetically racing to work, upon which they remarked: If only he had been racing so energetically whilst in the Path of Allah. Upon which, the Prophet ﷺ said: ‘Do not say that,’ and then went on to say:
‘If he leaves [home] striving for his young child, he is in the path of Allah. If he leaves [home] striving for his two elderly parents, he is in the path of Allah. If he leaves [home] striving to be self-sufficient, then he is in the path of Allah. If he leaves [home] striving to be boastful or to show-off, he is in the path of Satan.’1
Thus, see how Allah elevates what are considered mundane, worldly acts, conferring on them honour by including them in the distinguished category of fi sabili’Llah, ‘in the Path of Allah’; provided one does such things intending to please Allah and meet with divine approval.2
So beyond the need for highly specialised scholars in the various sacred sciences, most of us should – after the basics – only acquire of sacred knowledge those things which will increase our heart’s yearning for Allah; move it to be more desirous of the Afterlife; spur us on to doing more acts of worship and godliness; or help shield the soul from egotism, insincerity and the dunya’s deceptions. Instead, however, people rush to the “hot” topics. Or they learn in order to argue, help their ego stand out, or some other vile and wretched worldly motive. Such people, all too often, end up causing schisms and confusion among Allah’s servants, spreading fitnah and faulty fatwas; indeed, they are barely able to grow and shepherd their own souls, let alone the souls of others. If godliness is not the goal, souls will always run wild!
If people who can’t put in the commitment or time needed to become a seasoned student of sacred knowledge (let alone a mature, intellectual, qualified scholar); or who just don’t have the academic acumen or an inclination to pursue this path – if only they left it alone and realised there are other blessed paths to draw closer to Allah, then perhaps they’d be personally better-off in their relationship with their Lord; and the ummah wouldn’t have to suffer those who are unfit for purpose entering into sacred knowledge.
If it’s God we seek, many paths are open to becoming beloved to Him. One great way is in the hadith above: be a good, godly Muslim who knows at least the basic Islamic beliefs, practices, ethics and spiritual virtues; doesn’t tread on the toes of deeper knowledge and its scholars; strives to earn a halal living, be a loving and caring spouse, lovingly raise kids in the reverent thanks and worship of Allah, serve society in small but regular ways, and be an example of beauty – more in deeds than in words.
We ask Allah for tawfiq.
1. Al-Tabarani, Mu‘jam al-Saghir, no.940; Bayhaqi, Sunan al-Kubra, no.15520. The hadith was declared as sahih in al-Albani, Sahih al-Jami‘ al-Saghir (Beirut: al-Maktab al-Islami, 1986), no.1428.
2. I’d like to thank an old friend of mine, Saleem Chagtai, for bringing the above hadith to my notice via his Facebook page.