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Author: Sh. Abdool Rahman Khan

Brazil: A Dawah Trip of a Lifetime

Even though I am considered a fifth generation from Guyana, South America, I must confess that I have little to no knowledge of neighboring Brazil except that it is a vast country that borders Guyana and every other country in South America except Chile. Brazil is home to the massive Amazon rainforest, part of which extends into Guyana and which is commonly nicknamed “the lungs of the world” as it covers an area of 2.1 million square miles, a vast tract of forest that sucks up carbon dioxide from global emissions and in turn produces the oxygen we need to breathe. Sixty percent of the rainforest is in Brazil.

Da’wah is not just words. Oftentimes it is through the way we interact with others

Questions About Islam and Muslims in Brazil

I always think of Brazil and other South American countries in terms of their Muslim communities and I wonder if they have masaajid (mosques). Is any Da’wah work going on in these places and if so by whom? What have their populations heard about Islam? Are the people biased against Islam and Muslims? Who are the native Muslims in terms of understanding and practice of their Deen?

Since most of South America speaks Spanish, and Portuguese in Brazil, I continued to have these questions and few answers as I concentrate on da’wah in the English-speaking environments of Guyana and the U.S. Yet I always hoped that one day I would be able to venture into the Spanish-speaking parts of my own continent and find answers for myself, by the grace of Allah SWT.

WhyIslam Heading for Brazil

In May of this year, Br. Farhan from WhyIslam, an ICNA project, reached out to let me know that a da’wah team would be going to Brazil for the 2014 FIFA World Cup; I immediately knew this was my long-awaited opportunity. This was my chance to see first-hand how Islam has advanced into the heart of South America and what, if any, da’wah goes on in this vast country of 202 million people, most of whom are Catholics. So without a second thought I replied that I would like to be part of the WhyIslam team.

I was pretty excited about the upcoming trip to Brazil but as the time drew near I had many “what ifs” popping up in my mind. Perhaps having second thoughts was because I was going to a strange land, not knowing what lay ahead. Or perhaps it was the Portuguese language and even though my knowledge of Spanish is fairly good, I wondered if it would be sufficient to maintain a dialogue, to give da’wah in an effective way. At the same, the media was covering the large demonstrations preceding the World Cup including strikes, acts of civil disobedience, and the harsh, sometimes brutal, reaction of the police to the protestors. But by the time we got there none of this was evident. Once the match begins, Brazilians are in football frenzy and grooving!

What is your Goal? ¿Qual é o seu objetivo?

Brazil, like many of the South American countries, is all about football. For them football is bigger than life itself. Hence, the theme WhyIslam chose for the da’wah campaign in Brazil was “What is your goal?” or as you say in Spanish “¿Cuál es tu meta?” and in Portuguese “Qual é o seu objetivo.” This was so appropriate as it opens up the question for a dialogue, seeing that the main “goal” for many was which player would score a goal for their country. In fact, one day as I was standing on a street corner handing out flyers, a Brazilian journalist approached me and asked me about the place or relevance of religion at the World Cup. So I had the opportunity to explain that beyond the goals on the field is a bigger goal of life that we should also think about, and while the worldly goals of sports and all of life’s activities will end and are short-lived, the real goal of life – to find meaning, purpose, and truth – is everlasting. I explained to her that the first goal is easier, requiring that one kick a ball to score a goal; but the second goal requires a lot more than just kicking a ball! It’s about life! What is the goal of your life? What happens beyond this life? Have you prepared anything for it? And thus my da’wah experience in Brazil began.

Da’wah at the Games

Most of our outreach programs were centered around the games. Whenever a match was played in Sao Paulo there would be a huge gathering and there we distributed flyers and had conversations with people. Whenever the Brazilian team was playing, the crowd kept pouring into the “Fan Fest Zone,” a free area not too far from the stadium where fans could watch the match on big screens. While most of the passers-by were Brazilians, we did run into a number of people from different parts of the world. We met several Muslims who had come to see the games. They were very happy to know that we were taking the opportunity to reach out to people with the message of Islam.

Our first stop was quite a remarkable one. It was Thursday June 19 and we had decided to go to an area where the WhyIslam team had been a few days before to pass out flyers. However there was lots of open drinking in the streets. As we began distributing flyers, one elderly lady came to us and welcomed us, but barely had she done so when she began in an evangelical style to preach that Jesus is the only son of God and that God so loved the world that He sent His only son. So I felt compelled to answer her claims and with my limited Spanish I joined her in the same evangelical style and began to proclaim loud enough for the surrounding people to hear, “El Dios es el más grande. Él no tiene necesidad de un hijo o una hija! Jesús es un profeta. Allah solamente es el Dios!” The meaning is “God is The Greatest. He has no need for a son or a daughter. Jesus is a Prophet. Allah alone is God!”

At that time Sister Nahela, our Spanish-speaking team member, and Br. Fayed and his wife, Sister Bia, our Portuguese-speaking team members, began a deeper conversation with the woman, gently but confidently refuting her proclamations. In the end she was silent, looking very thoughtful and surprised at what had just taken place. While this was going on, some men who were drinking at a bar began to gather around us. Even though it was a little intimidating, we continued handing out our flyers. It took some time, but I came to realize that people are genuinely interested in knowing about Islam. I expect that the men from the bar have listened to these evangelical speeches countless times and now they were willing to hear what “the newcomers” had to say.

The Fan Fest Zone

After a while we went to the Fan Fest Zone on another side of the stadium and there we began handing out flyers at a very fast pace. Every time we gave a flyer we would say “obrigado” meaning thank you or “muito obrigado” thank you very much. With these two phrases and a smile we handed out thousands of booklets and flyers and the da’wah campaign was off and running in Brazil!

There were a few incidents at the Fan Fest Zone that are worth narrating here. First there was a Brazilian gentleman with whom we were engaging in some discussions. He had a bottle of beer in his left hand and all of a sudden during our conversation with him his beer fell out his hand and the bottle broke. The guy was kind of shocked and bewildered as if some power had just pushed the bottle from his hands, plummeting it to the ground where it broke. It was almost as if Allah SWT’s words and beer could not be with a person at the same time. Another amazing incident that took place within the same hour was praying Salaatul Maghrib and Eshaa at the Fan Fest Zone. It was crowded with thousands of people walking by and lots of drinking was going on. Also the security was very intense. It was time to pray Maghrib and so we decided that we would look for a fairly clean place (which was hard to find) on the pavement and do our Salaah there, even though there was a Masjid nearby. Earlier that day we tried to get into the Masjid to pray Zuhr and Asr Salaah but it was locked and we ended up praying in a nearby parking lot which was far from clean. So right where we were seemed the best choice.

As we were looking for a possible area to pray, two brothers happened to pass by and gave me salaams. So I told them to join us, that we were about to pray our Maghrib Salaah. Just then I mentioned that we had to pray on this dirty pavement because the nearby Masjid is closed and we did not know who to contact to have it opened. They said that they were the ones in charge of the Masjid and they had the keys. They were very happy to open the Masjid for us and alhamdulillah they did. This was finding an oasis in a desert; the luxury of restrooms, wudhu, a clean place to pray, away from the noise and chaos of a drinking, boisterous crowd. We could only conclude that you make one step to serve Allah SWT and He SWT makes the way easy for you.

When we engage with the people and listen to their narratives and the struggles that they deal with each and every day, we can offer them words of comfort, hope, and truth

Da’wah in Liberdade (Little Japan)

The next day was Friday and after delivering the Khutbah in Arabic at Sao Paulo’s main Masjid, Abu Bakr Assiddik (translation in Portuguese using the head-phones), we headed for a busy junction called Liberdade in the heart of Sao Paulo. There we were joined by the British da’wah team. This area is known to be home to the largest Japanese community in the world, outside of Japan. There we had a lot more interaction with the crowd. What was noticeable was that the majority of the Japanese people did not accept any flyer from us and the majority of Brazilians took the flyers and booklets and at least interacted with us. One lady said that she heard that The Qur’an is recited like a song. So I had no choice but recite to her Suratul Fatihah in the middle of Liberdade so that she could hear the recitation of The Qur’an.

After several hours of handing out flyers with the same obrigado and a smile it was time for Maghrib and Eshaa Salaah. This time there was no nearby Masjid so we had no choice but to hit the pavement. One of the brothers called Adhan and the police kind of made sure we prayed undisturbed. So when the Salaah began, a little crowd gathered to see this rare sight: people in a row standing, bowing, prostrating and sitting; all in the same sequence with the sound of Allahu Akbar! I was told that several people took out their phones and took pictures of us and some videoed the prayer. When we were done praying, some more flyers were distributed to the lookers-on. That evening Br. Fayed and Sister Bia invited us for a traditional Brazilian dinner. Needless to say that it was absolutely delicious and a reminder of my own Guyanese cuisine with yuca (we say cassava in the Caribbean) and organic beef in a soup form and the highlight was a passion fruit mousse. Saturday we spent at the center where Sh. Rodrigues, a native Brazilian, had classes for new Muslims. Each one of us introduced ourselves and shared some of our experiences and encouraged them to be firm in their Deen. Most of us spoke in English while sister Bia and Br. Fayed translated.

Da’wah in the Favelas (Slums)

The next day was an experience in da’wah that was a unique Brazilian experience that. It was da’wah in the favela. Favela is the term for a slum in Brazil and very often one can find these slums near upscale urban areas, in such close proximity that on one side of the street there are multimillion dollar high-rises and on the other side are slums with open sewerage, little or no utilities, poverty evident everywhere, and the potential for crime in every corner. Indeed we were told before entering the favela that we needed to be very vigilant because in some of those areas the police have no presence. Only Br. Boonaa and his camera man, Br. Adnan, were allowed to film and only at particular places and when permission was granted. We met Imam Kaab who by himself established a Musallah just at the entrance to the favela. He informed the “leader” of that particular favela that a group of people wanted to go around and distribute flyers after which they would hand out food boxes to the poor and needy. This was in collaboration with Br. Irfan Khurshid from Helping Hand. So with our trust in Allah SWT and taking our precaution, we went door to door handing out flyers and booklets on Islam and to anyone we met in the street. The favela was set on a hilly region of the city, apparently typical of most of the favelas. The “leader” himself met us and went around with us as if he were part of our team. Wearing a gold chain with a cross around his neck, he took us to the nooks and crannies of the favela. The streets were so narrow that two people of any size would find it difficult to pass. The smell was far from welcoming, but with pleasure our team went from door to door to spread the word of Allah SWT.

Most people we met had smiles on their faces. SubhanAllah! What a miserable life people are forced to be in while the country prospers! One wonders what government would deprive so many of its citizen from participating in the prosperity. But this is reality, not only in Brazil but so many places around the world. We went higher and higher up the hills until some of us thought it was becoming very hard physically to go on. But with trust in Allah SWT and the motivation from each other we all climbed until we reached the top. Then we finally returned to Imam Kaab’s house and Br. Irfan organized the distribution of the food boxes.

Our Taxi Driver Takes Shahaadah

Imam Kaab prepared a humble yet delicious meal for all of us. Just after the meal our taxi driver, Carlos, who had been observing us from day one, decided there and then that it was time for him to take the Shahaadah. He observed how we put aside fear to deliver Allah SWT’s message and how we helped the poor in the favela. He felt that this religion must be true. It was a special moment. You think back at all those stories of the Sahaabah (RA) who prior to their acceptance of Islam were in a state of kufr (disbelief) but just by observing the Muslims they joined the ranks and became the most upright of Believers.

We prayed Salaatul Maghrib and Eshaa at the Musallah of Br. Kaab after which we engaged in some reflections on Br. Carlos’ Shahaadah and it was very emotional. For many of the brothers and sisters there, it was a humble reminder of their journey from kufr to eman, and the challenges and joys of being Muslim. We were all touched and every one of us cried. Br. Carlos said that he was observing us from the first day and even though he understood very little of what we were saying, just by our behavior and kindness he felt this must be the right way. SubhanAllah! It brings us to another reality check that da’wah is not just words. Oftentimes it is through the way we interact with others. This is such an important lesson for us to learn, especially living amongst non-Muslims.

Like Carlos, many people in Brazil are ready to listen to the message of Islam and I think that we are somewhat obligated to go and let them know what Islam is. It is Allah SWT who changes the hearts but our job is to deliver the message. Only Allah SWT knows how many of those people to whom we gave flyers and booklets may one day accept Islam and if by His Qadr, they do not, they cannot stand before Him on the Day of Judgment and say that they never heard about Islam.

Two Incidents – One Uplifting and One Not So Much

Let me start with the “not-so-much-uplifting” incident, the only down moment in Brazil, and ironically it happened to be with an Imam at one of the first masaajid built in Latin America. We visited this masjid the day after Br. Carlos took Shahaadah. While we were basking in the beauty of the masjid, the Imam appeared and very rudely asked us who gave us permission to enter. We introduced ourselves and I mentioned that Br. Carlos had just taken Shahaadah the day before. The Imam’s next remark was quite disheartening. He asked in a rude way what could Carlos know about Islam to become a Muslim. Then he questioned me as to where I studied about Islam and for how many years. When I told him seven years, he immediately did a “one up” on me, stating that he has studied for 26 years. At that point we realized that we were not welcome there. Ironically, the day before a gang leader graciously and respectfully escorted us around the slums to do da’wah; and the very next day a Shaykh who studied Islam for many years all but kicked us out of Allah’s house of worship. These were teaching moments, reminding us that a man of the streets, without education, might be humble and courteous while a man inhabiting a house of God, one with so-called “knowledge,” might be arrogant and rude.

Now let me share the uplifting story, one with a happy ending. On my way home I had a layover in Panama for almost eleven hours. So I decided to venture into Panama City for a while. The taxi driver took me to see several important sites including the Panama Canal. During our trip we spoke a lot about religion and I told him about Islam, that Ramadhan would begin the next day and what it meant for Muslims. He explained that he had doubts about some of the tenets of his faith. The last stop we made was to a Masjid. I invited him to come with me into the Masjid. I showed him how to make wudhu and then he stood next to me for prayer. After the prayer he took Shahaadah by Allah’s Grace.

Conclusion

I observed in both Brazil and in Panama that the Islamic Centers are built to serve the Muslim community and accommodate their religious and fellowship needs. Alhamdulillah, that is good. But as for da’wah, and Allah SWT knows best, it seems to me that very little is done.

Muslims cannot take benefits from the society and feel satisfied with just taking. They must give back to society more than what they take. I encourage every Shaykh to take time to leave the minbar (pulpit) and go into the field. When we engage with the people and listen to their narratives and the struggles that they deal with each and every day, we can offer them words of comfort, hope, and truth. In case you want to step out and head down south, Brazil is a good place to go. Just remember a smile, a flyer, and a simple obridgado!

October 5, 2014
Living Islam: Worship of Allah and Service to Humanity

Our faith and worship of Allah SWT cannot be complete until and unless we serve and treat His creation with utmost kindness. Too often Muslims focus on the ritualistic aspects of worship, while neglecting the core values that Islam promotes. Prayers, fasting, charity, hajj, remembrance of Allah SWT and similar acts of worship form the basis of Islam. They are extremely important to firmly establish faith. But while these form the basis for worshipping Allah Almighty, the completion and perfection of the human being comes from serving humanity. The benefits of which are countless, while the consequence of turning away from serving humanity is very humiliating, may Allah SWT protect us.

There are consequences of ignoring worshipping Allah Almighty and ignoring the need of humanity

The term “worship” covers a very broad spectrum from aspects of belief to good deeds and it is often defined as obedience to Allah by carrying out what He has commanded. Another very standard definition of worship, ibaadah, is that it is a collective term for everything which Allah loves and is pleased with, and inward and outward actions that reflect that. Hence all forms of good deeds as mentioned in the Qur’an, as well as those established by Rasoolullah SAS, would be considered as acts of worship, from the five daily prayers to giving a thirsty dog some water to drink. With this understanding, the opportunities for acts of worship are numerous and we should not consider even the smallest act of kindness as trivial. Even a smile is sadaqah, a voluntary charity, and an act of worship. The Prophet SAS said: “Do not belittle any good deed, even meeting your brother with a cheerful face” (Muslim).

This understanding and practice of worshipping Allah Almighty is not something new to our ummah or to the nations before us. It is a continuum of God’s guidance to mankind as part of His universal message to humanity, as He tells us in 42:13 of the Qur’an, as translated: “He [Allah] has ordained for you the same religion [Islam] which He ordained for Noah and that which We have inspired in you [O Muhammad], and that which We ordained for Abraham, Moses, and Jesus: establish the religion and make no divisions in it.”

With this continuation of the same message, Allah Almighty tells us that previous nations also took the oath to serve Him and to be kind to His creation. In 2:83-84 Allah Almighty says, as translated: “Remember when We took a pledge from the Children of Israel: ‘Worship none but one Allah; be good to your parents and kinsfolk, to orphans and the poor; speak good words to all people; keep up the prayer and pay the prescribed alms. Then all but a few of you turned away and paid no heed. And [remember] when We took your covenant [saying]: Shed not the blood of your people, nor turn out your own people from their dwellings. Then, [this] you ratified and [to this] you bear witness.”

In these verses Allah Almighty gives the command to worship Him through the rituals such as praying to Him alone, to have hope and fear in Him alone, and to fulfill His rights that are due upon man. After this come the rights of human beings beginning with the parents and relatives and neighbors, orphans, widows, and the poor and needy. One must never think that worshipping Allah SWT is done in isolation from serving humanity as such service itself is an act of worship because Allah SWT commands us to do so. All these kind acts are prescribed as a way for us to get closer to our Creator. Thus service to humanity is considered the greatest manifestation and proof of one’s trueness to faith and devotion to the Lord. Narrated Abdullah bin Umar that Rasoolullah SAS said: “The most beloved people to Allah SWT are those who help and benefit others the most, and the most beloved actions to Allah SWT is pleasure and happiness that you cause to enter the heart of a Muslim, or to solve one of his problems, or to pay off his debt, or to prevent him from being hungry; and working to help my Muslim brother is more beloved to me than making i’tikaf in this masjid for a month. And whoever controls his anger, Allah will conceal his faults, and whoever controls his ill feelings, Allah SWT will fill his heart with contentment on the Day of Judgment, and whoever strives to help fulfill a need for his Muslim brother, Allah will make his feet steadfast on the day of Judgment; and bad manners ruin good deeds just like vinegar ruins honey.”

It is should be noted that part of Allah’s wisdom is that He tries His servants with goodness and constraints, health and sickness, wealth and poverty, strength and weakness, youth and old age, and happiness and sorrow —every possible circumstance in order that the believer might increase in his belief. Therefore, believers who are tested and exercise patience with what Allah decrees for them will receive the rewards of Allah SWT in abundance, as Allah SWT informs in 2:155-156, as translated: “And certainly, We shall test you with something of fear, hunger, and loss of wealth, lives and fruits. But give glad tidings to those who are patient, who, when afflicted with calamity, say, ‘Truly to Allah we belong and truly to Him we shall return.’ Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided.” And at the same time, it is a test of faith to see if believers extend help to others in need. So when difficulties such as earthquakes, flood, tsunamis, hurricanes, droughts, or man-made disasters such as wars or persecution befall their fellow human beings, Muslims are obliged to rush to their aid and to relieve this hardship as much as can be, and to help those afflicted by alleviating their suffering and providing for their needs.

One must never think that worshipping Allah SWT is done in isolation from serving humanity as such service itself is an act of worship because Allah SWT commands us to do so

Abu Huraira reported that the Messenger of Allah, peace and blessings be upon him, said, “Whoever relieves the hardship of a believer in this world, Allah will relieve his hardship on the Day of Resurrection. Whoever helps ease someone in difficulty, Allah will make it easy for him in this world and in the Hereafter. Whoever covers the faults of a Muslim, Allah will cover his faults in this world and in the Hereafter. Allah helps the servant as long as he helps his brother. Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise, for a people do not gather together in the houses of Allah, reciting the Book of Allah and studying together, except that tranquility will descend upon them, mercy will cover them, angels will surround them, and Allah will mention them to those with Him. Whoever is slow to good deeds will not be hastened by his lineage” (Sahih Muslim).

The Messenger of Allah SAS also said: “Allah is Merciful toward those who are merciful among His servants” (Al-Bukhari).

The true believers are so close and connected in their deen that the Prophet SAS also said:

“The similitude of believers in regard to mutual love, affection, and fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” We see this in the lives of the Sahaabah (RA) and one such act of selflessness is narrated by Abu Huraira (RA) who said:

“Once a man came to Prophet SAS and said: ‘I am hard pressed by hunger.’ The Prophet found that he had nothing to feed him, so he said to his companions, ‘Who will entertain this [man] as a guest?’ One of the Ansars said, ‘Ya Rasoolullah I will.’ So he took him home and asked his wife, ‘Have you got anything?’ She answered, ‘Nothing, except a little food for the children.’ He said, ‘Keep the children busy with something and when they ask for food put them to sleep. When the guest enters, extinguish the light and give him the impression that we are also eating.’ So they sat down and the guest ate and they passed the night hungry. When he came to the Prophet SAS in the morning, the Prophet SAS said to him, ‘Allah admired what you did with your guest last night’” (Bukhari and Muslim).

There are consequences of ignoring worshipping Allah Almighty and ignoring the needs of humanity. Allah SWT tells us in 4:36-37 about the penalty for that heedlessness and neglect: “Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near and the neighbor who is a stranger, the companion by your side, the wayfarer, and those whom your right hands possess. Verily, Allah does not like such as are proud and boastful, those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment.” In these verses the command is given and refusal to carry them out is tantamount to being arrogant and boastful, and such qualities Allah Almighty does not like.

In a hadith reported in Sahih Muslim and narrated by Abu Huraira (RA), the Messenger of Allah said: “Verily, Allah the Exalted and Glorious will say on the Day of Resurrection: ‘O son of Adam, I was ill but you did not visit Me.’ He would say: ‘O my Lord, how could I visit you and You are the Lord of the worlds?’ Thereupon He would say: ‘Did you not know that such and such a slave of Mine was ill but you did not visit him? Did you not realize that if you had visited him, you would have found Me with him? O son of Adam, I asked food from you but you did not feed Me.’ He would say: ‘My Lord, how could I feed You and You are the Lord of the worlds?’ He would say: ‘Did you not know that such and such a slave of Mine asked you for food but you did not feed him? Did you not realize that if you had fed him, you would certainly have found [its reward] with Me? O son of Adam, I asked water from you but you did not give it to Me.’ He would say: ‘My Lord, how could I give You [water] and You are the Lord of the worlds?’ Thereupon He would say: ‘Such and such a slave of Mine asked you for water to drink but you did not give it to him. Did you not realize that if you had given him to drink you would have found [its reward] with Me?’” (Muslim).

In Surah Ma’oon, verses 1-7, Allah SWT tells us, “Have you seen him who denies the Judgment [to come]? That is he who repulses the orphan and urges not the feeding of the poor. So woe unto those performers of prayer who are neglectful of their prayers, those who would be seen [by others] but refuse small kindnesses.” Thus serving humanity becomes the embodiment of the fruits of worship that a Muslim practices and the true reality and character that is required of a believer. So no matter how meticulous a believer is in performing his rituals, he will not achieve the highest levels of faith except by demonstrating his caring, kindness, and compassion for other people. Ibn Abbaas said: “To strive in the way of helping my brother in need is better for me than one month of seclusion in the Mosque.”

No human being can succeed in isolation from others. Each individual is meant to participate in in the social order— within the family, as a member of the community, and in the larger society supporting and helping others in need. Such a noble character is exemplified by Rasoolullah SAS. In fact, when he received his first revelation and hurried home to his wife Khadija (RA), and described his encounter with the angel Jibreel, she comforted him by saying, “Nay! But receive the good tidings! By Allah, Allah will never disgrace you, for by Allah, you keep good relations with your kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously, and assist those who are stricken with calamities.” It is through serving humanity that the greatest of human beings, Muhammad SAS, was ushered into Prophethood, and his mission was and is — guiding us in worship of our Lord and service to humanity, a magnificent example for us to follow if we want happiness in this life and the Hereafter.

June 6, 2014
Islamic Education — The Foundation for a Way Forward
Let me begin by defining what Islamic education is and what it means, or should mean, to Muslims. The aim of Islamic education, as defined by the First World Conference on Islamic Education, is to fulfill the first objective in life: to faithfully serve the One who created everything in the universe. Islamic education should aim at a balanced growth of the total personality of the human being. Thus, Islamic schools and colleges should serve and support all aspects of the student’s well-being. This includes the physical, emotional, intellectual, imaginative and inventive, social, moral, and spiritual aspects of being; and the education must motivate the student in a multi-faceted way towards goodness and the attainment of perfection.

Islamic education does not accept a difference between what is religious and what is secular, but looks rather at what is good and what is bad

Thus, through Islamic education, students are well prepared for the challenges they will face as adult Muslims, and the inescapable test to which we are all subjected. Allah SWT says in the Quran, “Blessed is He in Whose Hand is the dominion, and He is able to do all things; Who has created death and life that He may test which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving” (67:1-2). The fundamental drive to seek knowledge comes from the very first revelation to the Messenger Muhammad (peace be upon him), as he is commanded: “Read in the name of your Lord and Cherisher Who created. He created man out of a [mere] clot of clinging substance. Read! And your Lord is most Bountiful. He Who taught [the use of] the Pen, taught man that which he knew not” (96:1-5).

The more we examine this first revelation from Allah SWT, the more we marvel at the greatness of Allah’s Divine Wisdom in commanding man to read as the primary injunction. Indeed, reading as a means of seeking knowledge, attaches to the very foundation of enlightened living, enabling the individual to acquire and deepen his/her understanding of God’s Plan and His commands. Knowledge allows us to differentiate between truth and falsehood, good and evil, light and darkness, guidance and misguidance. But an important distinction must be made: reading in and of itself is a partial prescription. It is reading “in the Name of Your Lord who creates” that brings about the true value of acquiring knowledge and true guidance, as Allah is the source of all knowledge. Hence, the need for Islamic education cannot be over emphasized.

With the command to read and seek knowledge, we also come to realize that Islamic education is comprised of both cognitive understanding and faith. If we remove understanding from belief, we have nothing other than blind faith. Allah SWT constantly challenges us to use our faculties of reasoning to comprehend and understand. In the Quran, Allah SWT poses to us in multiple verses: Do you not understand? Do you not use your intellect? Do you not reflect? In the Quran, no fewer than 50 times Allah asks people to use reason when interpreting physical, social, and other phenomena. For example, Allah SWT says: “And in your own selves, will you not then see (the power of The Creator)?” (51:21). In 23:80 He says: “And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand?” And in 28:71 Allah SWT asks: “Say (O Muhammad SAW): ‘Tell me! If Allah made night continuous for you till the Day of Resurrection, who is a god besides Allah who could bring you light? Will you not then hear?’”

In 47:24 Allah SWT says: “Do they not then ponder over the Qur’an, or are their hearts locked up?” We can go on and on with examples of how Allah SWT challenges man to use his mind and faculties of reasoning to understand Him and reflect on His Creation. On the other hand, without faith, we cannot gain true knowledge. Understanding without faith leads to exploitation. Allah SWT informs us in 10:23: “O mankind! Your rebellion [disobedience to Allah] is only against your own selves, a brief enjoyment of this worldly life, then [in the end] unto Us is your return, and We shall inform you that which you used to do.” When technology is used in accordance with the Will and Pleasure of the Almighty, it brings benefits. But once that intention is removed, technological advance brings greed and exploitation. It destroys. The human being is seen as just a cog in the profit-making machine, comprising a vast supply of demeaned workers, rather than a being created by Allah SWT as vicegerent on earth, charged with fulfilling that amanah (trust). Thus Allah SWT reminds us: “And those who are firmly grounded in knowledge say: ‘We believe in the Book; the whole of it is from our Lord.’ And none will grasp the Message except men of understanding” (3:7). It is with this concept in mind that scholars of the past became the beacons of light when Europe was in its Dark Ages. Scholars such as Al-Biruni, Al-Khawarizmi, Ibn Seena, Ibn Rusd, Ibn Khaldoon, At-Tabari, and Ar-Rhaze, to mention a few, supplied monumental works which have been the sources of light to the Western world in a vast number of disciplines including mathematics, medicine, physics, astronomy, geography, and the social sciences.

Through the correct understanding and approach to Islamic education we come to fully grasp our purpose on earth, which is to serve Allah and to serve humanity. Our Islamic schools are the ideal places to propagate these noble ideals in learning. In this proper educational setting, students are poised to reflect on verses that inspire awe: “Do you not see that Allah sends down water [rain] from the sky, and We produce therewith fruits of varying colors, and among the mountains are streaks white and red, of varying colors and (others) very black; and of men and cattle, in like manner of various colors. It is only those who have knowledge among His slaves that fear Allah. Verily, Allah is All¬-Mighty, Oft¬-Forgiving” (35:28). Through Islamic education, love of the seeking of knowledge can be deeply ingrained in the student so that he or she might become one of the heirs of the Prophets. Abu Darda’ said: “I heard the Apostle of Allah (peace be upon him) say: ‘If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge. The inhabitants of the heavens and the earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge; and he who takes it takes an abundant portion.’”

In no uncertain terms we are encouraged to seek knowledge, as reported by Anas (RA) the Prophet on whom be peace said: “Seeking knowledge is incumbent on every Muslim.” Even after death, knowledge benefits the individual. In one hadith narrated by Abu Hurairah, the Messenger of Allah (pbuh) said: “When a man dies, all his actions are cut off from him except three: an ever-recurring charity, knowledge from which benefit is derived, and a virtuous son praying for him” (Muslim). On the other hand, when knowledge is sought for evil purposes, the consequences are severe. Allah’s Messenger (peace be upon him) said: “He who acquires knowledge in order to fall into polemics with other scholars and prove his superiority over them, or to dispute with the ignorant, or to attract the attention of the people, Allah will throw him in the Fire.”

Yet, with all this guidance and emphasis on education, there are still so many diverse attitudes among Muslim communities concerning the kind of knowledge with which we need to equip ourselves. While there are those who are true to the value and spirit of Islamic education, you find:
- there are those who strongly believe that the only true knowledge is knowledge of the Deen which is being taught in the traditional schools, and that there is no place for secular or “non-religious” education
- there are some who strive as a matter of religious duty to provide their children with a good education which they see as simply obtaining an academic degree in order to obtain a good job and good social status
- and some send their children to an Islamic school but really do not bother whether the child practices what he/she has learned
All are sincere in wanting to see their children successful in life: the first is concerned about spiritual success and the second material success. The third is somewhere in between. But unfortunately, they all ascribe to a somewhat limited goal in education. Islamic education does not accept a difference between what is religious and what is secular, but looks rather at what is good and what is bad. We as parents, as teachers, and as a community must embrace the all-encompassing view of Islamic education and strive in our various capacities to fulfill these obligations.

Our collective role is the following:
- To provide the Islamic schools and to ensure they are properly operated and maintained
- To produce the true Islamic approach to knowledge
- To create an environment that reflects an Islamic ideology and its values
- To free our Islamic schools from “Masjid politics”
Our role as parents is the following:
- To send our children to these schools and to support their educational success in the school in any way we can
- To ensure their proper understanding and application of the knowledge they acquire
- To facilitate and support them in practicing their Islamic values at home; and first and foremost to be the best role models, ourselves, in embodying those values
Our role as teachers is the following:
- To help the students to understand that knowledge in Islam is holistic, not divided into secular and religious knowledge
- To educate and mentor wholesome students who are aware, knowledgeable, and refined in all aspects:
  - physical
  - emotional
  - intellectual
- imaginative and inventive
- moral and spiritual
- to motivate students to cultivate all these aspects in striving toward goodness and the attainment of perfection
Our generation should not feel intimidated and subdued, but should be motivated and passionate to discuss new ideas, analyses, and objectives in attempts to address the many critical problems and challenges humanity faces in our contemporary world. Too often we find that Muslim scholars are unable to guide the ummah as to — Islamic alternatives to financial, social, political issues; Islamic guidelines to the ethics of medical and scientific research; the Islamic imperative to protect the earth and the environment, especially in dealing with the pressing issue of climate change, and so on. Mankind, once again, is going through a period of compartmentalizing education, designating separate spheres of the religious and the secular. While many thrive and flourish materially and technologically, they are becoming morally and spiritually dead. It is only through Islamic education that we can truly bring back to humanity the true essence of knowledge, combining faith and understanding. It is only through that process that we can truly fulfill the meaning of “Read in the name of your Lord and Cherisher, Who created…”

As Muslims living in North America, we should feel the responsibility to join in the struggle of finding solutions to the pressing problems of the day, and to implement these solutions for the betterment of ourselves, our families, our communities, and humanity. This we can do. Rather this we MUST do! Indeed, educating our children in a genuinely Islamic way is the foundation upon which the movement can be propelled forward.
January 30, 2014
Short-Lived or Enduring Happiness: Our Choice

Hayaa’ is shyness, bashfulness, humility, modesty (intellectual and otherwise) and no one English word conveys the full meaning of this Islamic virtue. For this reason, Muslim educators have suggested the use of the Arabic word itself, rather than a translation of hayaa’. As beautiful as it is encompassing, hayaa’ stands tall in its meaning, and is rooted in prophetic teachings throughout human history. It is the peak of a value system, which unfortunately humanity has in large forgotten. Muslims themselves are in need of its re-discovery so that the people in the world will recognize this virtue in Muslims before their tongues utter a word.

Craving wealth or fame or power, or running after unbridled desires or fun without proper bounds and limits, will never bring happiness

This article intends to explore hayaa’, what it is and what it is not. Some background is a good place to start. The Messenger of Allah (peace be upon him) said: “Verily your Lord is the One Modest and Generous, and when His servant raises his hands to Him in supplication, He is diffident from returning them empty” (Termidhi and others). Our Lord is described in this prophetic tradition as having the sifa (divine characteristic) of perfection and completeness of hayaa’, befitting His majesty and Divine authority. His hayaa’ is unlike that of humans; it is a hayaa’ of abundant generosity, kindness, and elevation above all His creation.

It is out of this hayaa’ that He refers to the human nature of His prophets and messengers in a special, but simple way: “They were (men) who ate food and walked through the streets” (25:20); a straightforward description of the normal activities, including the cycle of eating food. But beyond all, and despite their nobilityand a status, fit for selection as Divine messengers , they themselves remain human and have no share in divinity.

It is also out of His greatness and ultimate power that He exercises hayaa’ and refrains from exposing human beings, His servants, despite their propensity for disobedience, sometimes in the open and in full defiance of his Maker. Man is the one who is weak, in need of assistance, and surviving on provisions from his Creator, whether air, water and food, or guidance. At the same time, Allah (be He exalted), out of love for His creation, draws His servant to Him by bestowing His bounties on him. If the servant makes a step towards his Lord, his Lord in return reciprocates with much more; this is the hayaa’ of the Divine . By contrast, human defiance stems from ignorance of the Divine, which leads to a lack of hayaa’. This is why the first command in revelation is an invitation to read, learn, and understand — ‘ilm (knowledge) is a cornerstone of Islam.

In a far-reaching narration, explaining the scope of hayaa’, the messenger of Allah (peace be upon him) said: “Exercise hayaa’ towards your Lord, the true hayaa’.” We said, “O! Messenger of Allah, we do exercise hayaa’, thanks be to God!” He said: “It is not that hayaa’, but it is to exercise hayaa’ from Allah, the true hayaa’— that you protect the mind and that which it perceives/retains, and protect the stomach and that which it contains (goes into it), that you remember death and testing, and whoever desires the last day, would leave out the beauty of this world; whoever does that then has exercised the true hayaa’ from Allah” (Termidhi). This narration is an invitation to observe the mind and that which filters into and is retained by it. Everything that shapes thought and reasoning, as part of the constant search for the truth, is an individual responsibility. Therefore we are commanded to always search for haq (truth, justice)and accept it, and reject batil (falsehood, injustice) whatever its source. We are taught to have the courage to accept a truth once discovered, even after years of practicing its opposite, as well as to speak up in support of the truth regardless of the outcome. In the second case particularly, failing to do so should certainly not be under the justification of hayaa’, for the Qur’an teaching early companions visitation manners relates:” Such behaviour annoys the Prophet and he exercised haya’ towards you, and Allah does not exhibit hayaa’ to tell you the truth” (33:53). The intellect must be sound and should have an urge to challenge ideas, reject unfounded concepts. It is out of lack of hayaa’ from Allah to insist on falsehood after being corrected. In today’s terminology, this would be ultimate intellectual arrogance. This applies to Muslims first; we are commanded to learn the pristine religion, which sometimes may not be in line with our cultural inheritance. To non-Muslims, it is an invitation to discover Islam with an open mind, explore its tenants, its contribution to humanity, and its stand on many issues of today. This can present a positive challenge to the intellect, as recently discovered by a former member of a Dutch right-wing political party. His original intent was to research Islam in order to vilify the religion and its prophet (peace be upon him). But in the process, he discovered something different from what he had previously perceived about the Islamic faith. His journey was a true freeing of the intellect and a disavowing of intellectual arrogance.

Muslims should welcome this type of change, learn how to embrace it, and forgive past excesses of those who spoke ill of Islam. Fundamentally, Muslims must treat people with respect for their humanity despite the sometimes strong disagreement with their beliefs. The cardinal rule must be to engage the outspoken critic, hold the hand and remove the road blocks so they might find their own path of discovery. Such behavior will generate the desired hayaa’, i.e. deflate all intellectual arrogance. If Muslims succeed in doing so, they should be confident of the eventual outcome: A life correction in thought and attitude from the most obstinate. Meanwhile, when those who defame Islam do so loudly,, do Muslims really derive benefit from their own loud protests that generate counter protests, increased hate and obstinacy from the “other”? One should ponder what would have been the outcome if the Prophet (peace be upon him) responded with such a bellicose approach to the endless and hayaa’-less provocations of Abu-Jahl and his clan.

Earning what is lawful and claiming only what rightfully belongs to you, and consuming nothing that is unlawful, is another pillar of hayaa’. This includes refraining from illicit earning or consuming what is haraam (forbidden) as well as earning or consuming that which is legal in itself but acquired through illegal means. Today we see widespread corruption and the unchecked self-enrichment of the few, while the majority of people suffer in despicable living conditions. Those who continue to engage in such behavior have certainly no hayaa’, neither in front of their people nor the world, let alone their Lord. Likewise is the case of those who disregard the popular will, crush ballot boxes or peaceful protests and plunge their countries into civil wars that destroy property and cause the deaths of thousands, with countless others disappeared or displaced. What would have been the outcome if they just had hayaa’ and deflated the arrogance that led them to obdurately hold onto power despite a legitimate, clear and loud popular message?

Arrogance and egotism make one blind, unable to learn from the present or the past, and unwilling to consider anything beyond one’s own self-interest. All should remember that if one somehow escapes the justice of this world, there will be no escape of the justice of the hereafter. The governor and the governed, the weak and the powerful, all shall be made to answer for their deeds. This belief is powerful and shapes the worldview and disposition of a Muslim. This is what gives strength to the believer to withstand temptation by the glamour of this world. Hayaa’ is a mighty protection against breaking boundaries and engaging in illicit activity in order to fulfill desires. Thus the drive to observe limits and refrain from disobedience out of hayaa’ before one’s Lord (be He exalted) —knowing that one is fully seen at all times, including when alone and out of the sight of other humans.

In another prophetic tradition, The Messenger of Allah (peace be upon him) said, “Verily, from what was learnt by people from the words of earliest prophethood is this: If you exercise (or have) no hayaa’, then do as you wish” (Bukhari). This is a clear indication that hayaa’ is a noble character that was known and practiced by people and nations throughout history, through the teachings of various prophets. It is not a new concept. As for “do as you wish,” this is not a sanction to actually do what you wish without boundary, or that you are free to do what you wish, but rather a warning that without hayaa’, illicit actions will follow. It is inferred, and supported by other teachings, that all infractions will be severely recompensed by the Creator, that every illicit deed shall be met with its measure in torment. In this regard, the Qur’an is clear: “Do what you wish; verily He sees clearly all that you do” (41:40). The barrier against illicit and lewd acts is hayaa’, and once removed, the slide to self-destruction begins.

The final aspect of hayaa’ is the one most commonly understood amongst Muslims. It is the one illustrated, for example, in the verses from the Qur’an related to the story of Prophet Musa (peace be upon him): “And when he arrived at the water of Madyan, he found there a group of men watering, and besides them he found two women who were keeping back (their flocks). He said: ‘What is the matter with you?’ They said: ‘we cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man.” (28:23). The women were keeping back, not thrusting themselves amongst men: Out of hayaa’, they would wait until the time was appropriate rather than risk being exposed to unpleasant or improper behavior or unwelcome advances. This illustrates well that hayaa’ as displayed by these two women is part of the teaching of early prophets, even before Musa (peace be upon him), as mentioned in the tradition quoted previously. As the Qur’anic story continues, Musa (peace be upon him) takes the initiative and waters the women’s flocks, “Then he turned back to shade, and said: ‘My Lord! Truly, I am in need of whatever good that You bestow on me!’’ (28:24). This is a profound exercise in humility as he turns to His Lord in supplication. Despite being in a strange town, not knowing where to go, nor having any acquaintance, he addresses his Lord in full reverence, without complaint or direct request. Afterwards, the Qur’an relates the following: “Then there came to him one of them, walking shyly. She said: ‘Verily, my father calls you that he may reward you for having watered (our flocks) for us’’ (28:25); an expression of hayaa’ by a woman talking to a stranger. The beautiful outcome of this encounter is told in the next few verses of the same chapter, where again with hayaa’, one of the women suggests to her father that he should hire this man, the “strong and trustworthy.” And the story ends with the marriage of Musa (peace be upon him) to one of the women. There is no indication that Musa (peace be upon him) had such expectation with his humble supplication earlier, or that the woman, when she exhibited haya’, realized that she would become the wife of one of the most prominent prophets in human history! This story illustrates a Prophetic tradition: “When lewdness is a part of anything, it makes it defective; and when hayaa’ is a part of anything it makes it beautiful.”

A fitting closure is what Prophet Muhammad (peace be upon him) has said: “Every faith has an innate character. The character of Islam is hayaa’.” (Al-Muwatta of Imam Malik).

January 29, 2014
What is Shariah and Why Does it Matter?

In the past year or so, one of the hottest topics in America is Shari’ah. There are those who spend tremendous amounts of human and financial resources to create the fear that Shari’ah is about to cause “destruction of the national existence of the United States,” a force for “destroying Western civilization from within…” The fear of the man in the street about Shari’ah is understandable when politicians talk glibly about Shari’ah as “an infiltration … into all of our operating systems in our country as well as across Western civilization.” And now the presidential hopefuls make Shari’ah one of their top campaign issues. Gingrich, in a speech to the American Enterprise Institute in Washington, said Shari’ah is “a mortal threat to the survival of freedom in the United States and in the world as we know it.”

As a result of this propaganda and fear-mongering, many Americans are led to believe that American Muslims should not be trusted and that Islam does not belong in America. Shari’ah has become an ominous term and currently as many as two-dozen states have passed or proposed legislation to prohibit the application of Shari’ah. Those various laws aim to make talking openly about Shari’ah unlawful. Making wudhu (ablution) or offering salat (prayer) in a public place could result in being fined or jailed. This Islamophobic campaign raises serious questions and concerns that Muslims simply cannot ignore.

First, those who wave the red flag about “creeping shari’ah” know, or should know, that the Supremacy Clause of the U.S. Constitution establishes that the Constitution and all laws and treaties made pursuant to the Constitution shall be “the supreme law of the land.” Secondly, there are two clauses, referred to as the “religion clauses” in the First Amendment. The Establishment Clause states, “Congress shall make no law respecting an establishment of religion…” And the Free Exercise Clause adds, “… or prohibiting the free exercise [of religion] thereof…” According to these two clauses, Congress cannot establish a national religion and the government cannot act in any way which gives preference to one religion over another.

Those who propagate the nonsense that shari’ah is infiltrating all the operating systems in the U.S., are concerned, as is writer James Zumwalt, a retired Marine infantry office who now heads a security firm, that, “…our Constitution is under serious attack from a foreign body of law that seeks to erode its very foundation.” Yet they seem unconcerned with a very real danger: that state legislation which they promote — banning Shari’ah and the Islamic practices which are part and parcel of it — is in effect prohibiting the free exercise of religion. That is, without debate, an erosion of Constitutional rights and guarantees.

Many who fan the flames of fear and suspicion about Islam and Muslims forward the idea that Islam is a cult. As Muslims, we believe that Islam, surrender to God Almighty, is as old as humanity and it culminated 1400 years ago in the advent of Muhammad, peace be upon him. Allah SWT says in the Qur’an, “He (Allah) has ordained for you the same religion (Islam) which He ordained for Noah, and that which We have inspired in you (O Muhammad), and that which We ordained for Abraham, Moses, and Jesus, namely that you should establish religion and make no divisions in it. Intolerable for the disbelievers is that to which you (O Muhammad) call them. Allah chooses for Himself whom He wills, and guides unto Himself he who turns to Him in repentance and in obedience” (Qur’an 42:13).

Calling Islam a cult brings to mind associations of fanaticism and strangeness. Yet, today almost one out of five people, or 20% of the world population, belong to the Islamic faith. Describing Islam as a cult also suggests a rejecting of mainstream America and its tenets of citizenship. Muslims, however, have been living in the U.S. for decades as law-abiding citizens. If any Muslim American claims that he is not obligated to follow the U.S. Constitution, he is exposing his ignorance of Islam. Muslim scholars view citizenship as a covenant between the citizen and the state in which he resides. According to this view, the covenant guarantees the citizen’s security in the state and he or she, in turn, is obliged to obey the laws of the land. The Qur’an commands Muslims with regard to covenants: “And fulfill every covenant. Verily, you will be held accountable with regard to the covenants” (Qur’an, 17:34). Sheikh Salman al-Oudah, a Saudi scholar has written, “[Islamic] scholars have stated that those who enter non-Muslim countries have to adhere to their respective laws and regulations even if they entered those countries illegally; and they have no excuse for breaking those laws, since they were entrusted to abide by those laws upon entry into those countries…As long as [a Muslim] agrees to live in a non-Muslim country, he is never to rebel against the people living in his choice of residence, even it seems too hard for him to endure.”

Shari’ah is often equated by Islamophobes with the stoning of adulterers or cutting off the hands of thieves. But Shari’ah is the total and comprehensive system of deen (religion, way of life) with all the beliefs, rituals, and practices that relate to human existence; the fixed punishments are but one integral part of this system. In fact, of the 6,236 verses in the Qur’an, only 10 verses relate to the hudud punishments. These punishments are to be applied only after a genuine Islamic society has been established, one founded on Islamic principles so that the practice of religion and spirituality can flourish; so that the social, economic, and political environment is conducive to and protective of ethics and morals; and in which the survival needs of all citizens have been procured so that, for example, stealing out of necessity is no longer a motive for theft. There are many conditions stipulated for the application of a hudud punishment so as to avoid a strictly literalist applying of such punishments without regard to conditions and contexts and mitigating circumstances.

A prime example that demonstrates the suspension of hudud punishment in order to abide by the dictum of absolute justice is the time that the caliph Umar put a moratorium on the punishment for theft as there was a famine in the land. Another important point is that the fixed punishment is the last action in a process of seeking the best application of justice. In 2011 Sheikh Yusuf Al-Qaradawi was interviewed about the hudud on Al-Jazeera and mentioned an agreed-upon rule of fiqh — let doubt suspend hudud. Illustrating the caution with which a hudud punishment is to be applied is the hadith related by Hakim and As-Suyuti, “Refrain from enforcing hudud on Muslims as much as you can. If you find a way out for a Muslim, let him (or her) go, as it is better for the imam (ruler) to wrongly forgive than to wrongly punish.” Unfortunately, many of the punishments that are carried out in Muslim countries in the name of Shari’ah are in fact violations of the Shari’ah itself.

The word shari’ah as used in the Qur’an holds the meaning of a straight way or a path: “Then We put you on the (straight) Way of Religion: so follow that (Way) and follow not the desires of those who know not” (Qur’an 45:18). The root meaning of shari’ah is a watering place or a path to a watering place. Allah SWT alone is the source of truth and the only One who determines it as He alone has created the entire creation and the only One who knows its secrets. We as human beings may exercise our intellects to their fullest capacity, but without His Guidance, we will overlook and misunderstand much, as we are very limited by our human and individual capacities as well as by the conditions of our environment. On the other hand, Allah SWT transcends time and space has the ultimate knowledge of all things. He says in the Qur’an, “Does He who created not know while He is the Subtle, the Acquainted?” (Qur’an 67:14). The truth has been communicated to us through His prophets and messengers and through revealed Scriptures: “Then We revealed the Book to you (O Muhammad!) with Truth, confirming the Book that was revealed before, and protecting and guarding over it. Judge, then, in the affairs of men in accordance with the Law that Allah has revealed, and do not follow their desires in disregard of the Truth which has come to you. For each of you We have appointed a Shari’ah and a way of life” (Qur’an 5:48).

So each nation has had prescribed for them a shari’ah, as Qatadah (RAA) has said, “The Taurah has its Shari’ah, the Injil has its Shari’ah and The Quran has its Shari’ah. Allah SWT makes whatever He wishes lawful and whatever He wishes unlawful as a test to see to obeys from the one who disobeys but the core of belief is one: Tawheed; the Oneness of Allah SWT.”

Shari’ah, therefore, can be defined as the totality of all the guidance and directives that Allah SWT has presented to humanity in the Qur’an or taught by the Messenger (peace be upon him) through his sayings and actions. The Shari’ah thus includes beliefs, ibadah (worship) injunctions, enumeration of traits of good character as well as those of sin and evil, and codifications relating to human interactions including inheritance, contracts, witnesses, marriage and divorce, food and drink, clothing, crime and punishment, banking and business dealings, and much more. Frank Griffel, professor of Islamic Studies at Yale, points out that Shari’ah goes beyond what most Americans would consider “legal discourse, for it extends to matters concerning proprieties of clothing, conduct between spouses, filial piety, behavior at funerals, and other questions that Westerners would treat not as legal, but as moral issues or mere etiquette.” Put simply, “all normative discussions within Islam” center around Shari’ah

Just as water is vital to sustain biological life, Shari‘ah is vital to sustain the human soul. It is the path that leads to the source of optimal nourishment — of human energy and spiritual life. Shari’ah is the straight path by which we aim for nearness to Allah SWT. It is the system of ethical, legal, social, and spiritual proprieties that Allah has provided so that human beings can live together in peace and honor their obligations to God, to society, and to each other. Shari’ah is also the inspiration by which we can end our silence and answer in the best ways those who promote hate, intolerance, or discrimination.

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knows best who have strayed from His Path, and who receive guidance.“ (Qur’an 16:125).

June 5, 2012