Are You on the Path of Knowing, Doing & Becoming?
Q. I’ve been following your talks and writings, on and off for about sixteen years now. You often mention the Islamic concept of knowing, doing & becoming, describing it as the “methodology of a Muslim” and a “blueprint for a believer.” It’s even the motto of your blog and the Jawziyyah Institute. I know you’ve explained what it means many a time in your talks, but I was hoping you could put something in writing about it.
A. Bismi’Llah. Alhamduli’Llah. Wa’l-salatu wa’l-salamu ‘ala rasuli’Llah. The first thing I’d like to point out is that the idea of knowing, doing & becoming is not mine. Rather, it is something which the scholars are generally united upon, even if they may sometimes express it in different ways. Knowing, doing & becoming refers to: knowing faith, doing works of faith, then becoming transformed by faith. Having laid out the bare bones of the matter, allow me to put some flesh on those bones:
1. The concept of knowing, doing and becoming has its starting point in the celebrated Hadith of Gabriel (jibril). This is the hadith which tells how the Angel Gabriel came to a open gathering of the Prophet ﷺ, in the guise of a man, and put three core questions to him: what is faith (iman); what is [outward] submission (islam); and what is [spiritual] excellence (ihsan)? The Prophet ﷺ replied to the first question by saying that faith is firm and unwavering belief in Allah, the angels, the prophets, the revealed scriptures, the Last Day, and divine decree (qadr). To the next, he ﷺ replied that submission entailed uttering the two testimonies of faith (shahadah), performing the five daily prayers, giving the annual zakat, fasting during the month of Ramadan and undertaking pilgrimage to the Ka‘bah in Makkah. To the last: ‘That you worship Allah as though seeing Him; and through you see Him not, know that He sees you.’ Later, the Prophet ﷺ disclosed: ‘That was Gabriel; he came to teach you your religion.’1
2. The significance in the above hadith is that the entire religion was encapsulated in three spheres: iman, islam and ihsan. The first is about knowing what to believe in; the second, doing those deeds which give concrete expression to one’s beliefs; the third is becoming transformed by those beliefs and deeds. This, then, is the basis for: knowing, doing & becoming. On the merits of this hadith, Qadi ‘Iyad said: ‘This hadith entails an explanation of all the duties of worship, inward and outward, from those [related to] the bonds of faith, actions of the limbs, inward sincerity and protecting actions from the dangers [of non-acceptance] – to the extent that all of the shari‘ah sciences return back to it and branch off from it.’2
3. Knowing (‘ilm), doing (‘aml) & becoming (hal) equate to iman, islam and ihsan. These three, in turn, equate to the Islamic sciences of beliefs (‘aqidah), positive law (fiqh) and spirituality (suluk, tazkiyah, or tasawwuf). Now spirituality is somewhat of a blurry and nebulous word. Today, spirituality can mean anything from lighting an incense stick, hugging a tree, feeling elated by the natural world; art; or a piece of classical music, to long walks, quiet reflection, yoga, meditation, or organised religion. As far as Islam is concerned, spirituality relates to the Spirit; the ruh. Or to the soul (nafs). Spirituality, in Islam, is about traversing the path to Allah by acts of sincere, loving submission. It’s about, as some spiritual masters have put it, how to journey into the presence of the King of kings (kayfiyat al-suluk ila hadrati malik al-muluk). It entails inwardly purifying the soul from its vices (radha’il) and adorning it with virtues (fada’il) so that, with its labours of love, it is gradually weaned away from its distractions and its opposition to the divine will. This is when such a soul has been made worthy of divine acceptance and is given to enter the divine presence: But those who feared the standing before their Lord and curbed their soul’s passions, the Garden is their abode. [79:40-41]
4. Knowing, doing & becoming has levels. There are some matters a Muslim is obligated to know, do and become; while other things are preferred to know, do and become. This is seen in this hadith: ‘Allah, exalted is He, said: “Whoever shows enmity to a friend (wali) of Mine, I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I enjoin on him, and My servant continues to draw near to Me with optional works so that I shall love him.”‘3 What this make clear is that there’s no way to Allah’s walayah – love, sanctity and closeness – save by fulfilling the obligations (fara’id) then the optional works of faith (nawafil). The first encircles us in Allah’s love; the second endears us to Allah even more so. One keeps in mind however: man shaghalahu’l-fard ‘an al-nafl fa huwa ma‘dhur, wa man shaghalahu’l-nafl ‘an al-fard fa huwa maghrur – ‘One busied by obligatory deeds, away from optional ones, is excused. One busy in optional acts, away from obligatory ones, is deluded.’4
5. About the obligations in ‘aqidah, fiqh and suluk, Shaykh Jamal al-Din al-Qasimi said: ‘The Prophet ﷺ said: “Seeking knowledge is compulsory on every Muslim.’5 This entails understanding tawhid and to know about [the uniqueness of] Allah’s Essence (dhat) and Attributes (sifat). It involves knowing the acts of worship (‘ibadat), the lawful and prohibited, and what is lawful and forbidden in terms of social transactions (mu‘amalat). It further includes learning the praiseworthy spiritual states of the heart; like patience, gratitude, generosity, good character and companionship, truthfulness and sincerity; as well as the blameworthy ones, like rancour, envy, treachery, pride, ostentation, anger, enmity, malice and miserliness. Learning how to acquire the first [set of traits] and to eliminate the second is as much a personal duty as ensuring the validity of one’s beliefs, acts of worship and social transactions.’6
6. Every Islamic curriculum, methodology (manhaj), or claim to orthodoxy not having the Hadith of Jibril and the Hadith of Allah’s Wali – i.e. the idea of knowing, doing & becoming (iman, islam & ihsan) – at its core, is incomplete, imbalanced and unsound. Hadith Jibril is generally felt to be the most succinct summary of the entire din, which touches upon every aspect of belief, practice or spiritual growth (‘he came to teach you your religion’). Indeed, al-Haytami says of the hadith that ‘it is dubbed ‘the Mother of the Sunnah (umm al-sunnah) like al-Fatihah is called ‘the Mother of the Qur’an (umm al-qur’an)’, since it envelops the Sunnah’s entire message.’7 For faith to be sound and come to true fruition, iman, islam and ihsan must be brought into an equilibrium; that is, ‘aqidah, fiqh and suluk must be in balance and in harmony. Problems occur in the Muslim personality and collective when they are out of kilter. So, for instance, if fiqh isn’t accompanied by serious commitment to suluk, it often results in dry legalism and puritanical behaviour. Without fiqh and adherence to the law, suluk is just self-deception or airy-fairy sentiments Without fiqh, ‘aqidah is no more than empty slogans. In the absence of suluk, ‘aqidah becomes blind ideology. Yet without ‘aqidah, both fiqh and suluk are sterile or futile. Thus all three are indispensable. In short: without ‘aqidah, there is just idolatry and heresy; without fiqh, vanity and futility; and without suluk, hypocrisy and pretentious piety.
7. While it is categorically true that the Qur’an says (51:56) we were created to worship Allah, the Hadith of Jibril informs us how this worship should be: ‘That you worship Allah as though seeing Him; and while you see Him not, know that He sees you.’ It is, I think, an indicment of sorts on an individual’s source of learning if, after some time, he or she hasn’t been led to or taught this all-inclusive understanding of Islam. If that be so, one needs to seriously question one’s source of knowledge and learning, since it smacks of treachery to the trust of teaching. The area that is usually ignored, treated lightly, undermined, or even scoffed at, is that of ihsan – the becoming dimension. As this is all too often the case, let me say this much about it:
8. Masters of the inward life say that ihsan during acts of worship has three degrees:8 (i) Performing the act excellently and with proper decorum (adab), by at least fulfilling its conditions (shurut), pillars (arkan) and obligations (wajibat). (ii) Performing the act with awareness of Allah’s presence and watchful gaze – known as muraqabah. The shaykhs of ihsan teach us that if, when recalling the fact that Allah sees you, a shyness emerges in your heart which drives you to exert yourself in Allah’s obedience or deters you from disobedience, then you possess something of the realities of muraqabah, or vigilance. (iii) Beyond this lofty degree lies that of mushahadah – spiritually witnessing Allah; or “seeing” Him with the eye of the heart (bi ‘ayn al-basirah). This is where faith has flooded the heart and filled it to the brim, due to being immersed in Allah; lost in contemplation of Him; and witnessing His hand in all things and behind all things. Ibn Rajab al-Hanbali said that it is the degree where: ‘the heart is illumined with faith, and the inner sight arrives at experiential knowledge such that the Unseen becomes, at it were, seen (huwa an yutanawwara’l-qalb bi’l-iman wa tanfudha’l-basirah fi’l-‘irfan hatta yasira’l-ghaybu ka’l-‘ayan).’9 Attaining muraqabah is, we are told, rare. Arriving at mushahadah is rarer still. It can’t be gained by any effort on our part; rather it is sheer gift and grace from Allah to His sincere devotees, lovers and saints.
9. It is the transformation, the becoming, which is the goal. That is, it’s not only about praying, fasting or doing other acts of piety (taqwa); it’s about cultivating one’s soul, so as to make piety an ingrained habit. In other words, it’s about becoming one of the pious (muttaqun). It isn’t just about giving zakat or some charity (sadaqah), but becoming, in one’s nature, of the charitable (mutasaddiqun). Nor is it just about patience, making dhikr, speaking truth, or doing a deed or two of rectification. It’s about being rooted in these traits, to become of those who are patient (sabirun), truthful (sadiqun), constantly remember Allah (dhakirun), and are healers and rectifiers (muslihun). That is, it’s about the becoming. Above all, it’s about becoming mukhlisun – those who purify their worship making it sincerely and exclusively for Allah; muhsinun – those who worship Allah upon spiritual excellence; and muhibbun – true lovers of Him. In the religion of Islam, it’s very much about the becoming.
Allahumma inna nas’aluka hubbaka, wa
hubba man yuhibbuka, wa hubba
1. Muslim, no.8.
2. Cited in Sahih Muslim bi Sharh al-Nawawi (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 1:142-43.
3. Al-Bukhari, no.6502.
4. See: Ibn Hajr al-‘Asqalani, Fath al-Bari (Cairo: Dar al-‘Alamiyyah, 2012), 14:338.
5. Ibn Majah, no.224. It is is hasan due to its multiple chains of transmission. See: al-Munawi, Fayd al-Qadir (Beirut: Dar al-Ma‘rifah, n.d.), 4:268; no.5264.
6. Maw‘izat al-Mu’minin (Beirut: Dar Ibn Kathir, 2001), 45.
7. Al-Fath al-Mubin bi Sharh al-Arba‘in (Jeddah: Dar al-Minhaj, 2008), 187.
8. See: al-Jurdani, Jawahir al-Lu’lu’iyyah (Jeddah: Dar al-Minhaj, 2013), 121, who goes on to says: ‘Each of these three stations are [part of] ihsan. Except that the ihsan which is a prerequisite for the validity of worship is the first one. As for the other two levels of ihsan, they are the traits of the elite (khawwas), for which most are excused.’
9. Jami‘ al-‘Ulum wa’l-Hikam (Beirut: Mu’assasah al-Risalah, 1998), 1:129.