Respecting Water

Creation is filled with signs that tell of the goodness and generosity of its Creator, and it is hence a sacred space: respecting it is akin to charity (sadaqah) or invocation. One day, as the Prophet, peace be upon him, passed Sad ibn Abi Waqqas, who was performing his ritual ablutions, the Prophet said to him: "Why such waste, O Sad?" "Is there waste even when performing ablutions?" Sad asked. And the Prophet answered: "Yes, even when using the water of a running stream." [Ahmad, Ibn Majah]

Water is essential element in all the teachings and ritual practices, for it represents the purification of body and heart, of physical outwardness as well as spiritual inwardness. But the Prophet taught Sad and his other Companions never to consider water, or any other element of nature, as a simple means towards their spiritual edification; on the contrary, respecting nature and using it moderately was already, in itself, a spiritual exercise and elevation, a goal in their quest for the Creator.

Compiled From:
"In The Footsteps of The Prophet" - Tariq Ramadan, p. 202

The Lasting Nature of Good

Al-Rad (Thunder)
Chapter 13: Verse 17 (partial)

"Scum disappears like froth cast out; while that which is for the good of mankind remains on earth. Thus does Allah set fort parables."

The above verse underscores the workings of the universe. We learn from both the Quran and history that whatever is good has an enduring quality. This is an altogether different notion from the survival of the fittest that has gained much popularity in our times.

The Nature of Scum

Whatever is not good or positive or useful and which does not contribute to man's survival or comfort or progress is branded as "scum" by the Quran. As a comprehensive, wide-ranging term this refers to something which is devoid of substance. It lacks stability and constancy. At most, it signifies a sudden, powerful movement which does not have any permanent form. Scum appears at the top, comprising dirt and impurity. It is not of any benefit for mankind. Either it disappears while floating on the top or is relegated to the sides. In either case it does not last. It does not have the capacity for survival.

Allah's law entails that evil or scum cannot flourish for long. Were scum to last, it would pose a danger to the existence of all creatures in the world. By contrast to it is that which benefits mankind and that which lasts on earth.

Justified Presence

If Muslims prove themselves as beneficial for their society, they will justify their presence. So doing, they will appear as indispensable. In that eventually they cannot be uprooted by tyranny. Muslims will remain unaffected by their surroundings. Having displayed their mettle, they will be held in high esteem by everyone. Allah has guaranteed the presence and existence of those who are valuable for the cause of true faith.

Compiled From:
"Guidance from the Holy Quran" - Sayyid Abul Hassan Ali Nadwi, pp. 221, 222

Understanding "What is not extremism?"

The degree of a person's piety as well as that of the society in which he lives affect his judgment of others as far as extremism, moderation, and laxity are concerned. A religious society usually produces a person sensitively aversive to any deviation or negligence, however slight it may be. Judging by the criteria of his own practice and background, such a person would be surprised to find that there are Muslims who do not offer Ibadah during the night or practice siyam. This is historically obvious. When examining the deeds and practices of people, the nearer one gets to the time of the Prophet (peace be upon him), his companions and the Tabiun the less worthy seem the deeds and practices of the pious among the later generations. Hence the gist of the saying: "The merits of those nearest to Allah are but the demerits of the righteous."

This reminds one of what Anas ibn Malik (may Allah be pleased with him) used to tell the Tabiun of his contemporaries, "You do things you consider trifling. But during the time of the Prophet (peace be upon him) these same actions were seen as mortal sins."

On the other hand, a person whose knowledge of and commitment to Islam is little, or who has been brought up in an environment which practices what Allah has forbidden and neglects Shariah, will certainly consider even minimal adherence to Islam a kind of extremism. Such a person-who quite often feigns godliness would not only question and criticize, but would even deny the validity of a certain practice. He would also accuse those who are committed to Islam, and initiate arguments on what is haram and what is halal. His attitude would, of course, depend on his distance from the fundamentals of Islam.

Some Muslims-those who are influenced by alien ideologies and practices consider adherence to clear-cut Islamic teachings concerning eating, drinking, beautification, or the call for the application of Shariah and the establishment of an Islamic state as manifestations of "religious extremism." For such a person, a young Muslim with a beard or a young girl wearing hijab are both extremists! Even the commanding of the common good and the prohibition of evil are regarded as forms of extremism and interference with personal freedom.

Although a basis of faith in Islam is to believe that our religion is right and that those who do not believe in it are wrong, there are Muslims who object to considering those who take a religion other than Islam as kuffar (non-believers), considering this as extremism and bigotry. This is an issue upon which we must never compromise.

Compiled From:
"Islamic Awakening between Rejection and Extremism" - Yusuf Al-Qaradawi

Fabrication for Material Gains?

Is it reasonable to assert that Muhammad, upon him be peace, might have claimed prophethood to attain some material gains? This question may be answered by looking into his financial status before and after prophethood. Before his mission as a prophet, Muhammad, upon whom be peace, had no financial worries. His loving and rich wife, Khadijah, may Allah be pleased with her, had made available to him all that he needed. As a successful and reputed merchant, Muhammad had a comfortable income. It is ironic that the same man, after his mission as a prophet and because of it, becomes worse off materially.

Describing their life, his wife, Aishah, may Allah be pleased with her, narrated that a month or two might have elapsed before fire was lit in the Prophet's house (to cook a meal), while the household subsisted on milk and dates. (Riyad al-Saliheen) After eighteen years of his mission, when Muslims emerged victorious, we still find a kind of revolt in Muhammad's household in protest to the difficult life characterized by a considerable self-imposed material deprivation. This incident took place at the time when the Muslim treasury was under his disposal (Bukhari, Muslim). Asked about Muhammad's bedding Hafsah, may Allah be pleased with her, answered, "It comprised of a piece of canvas which I spread double folded under him." Bilal, may Allah be pleased with him, reported that the Prophet never kept back anything for future use, tha t he spent what he had on the poor and needy, and that on one occasion, Muhammad received a gift of four loaded camels, yet he took nothing for himself and he further insisted that he would not go home until the whole lot was given away to the needy. (Riyad al-Saliheen) At the time of his death, and in spite of all his victories and achievements, Muhammad, upon whom be peace, was in debt, and his shield was in the hands of a Jewish citizen of Madinah as a collateral for that debt! (Riyad al-Saliheen)

One may then inquire: Are there any materialistic motives behind Muhammad's claim of Prophethood?

Compiled From:
Islam: A Way of Life and a Movement, "Muhammad's Prophethood: An Analytical View" - Jamal Badawi, pp. 69, 70

Satan's Promptings

Maryam (Mary)
Chapter 19: Verse 83

"Do you not see that We have set Satans against the unbelievers, to incite them with fury?"

Satan incites man in numerous ways. It is hard to enumerate the forms, degree and means of Satan's promptings directed at those who follow him. He facilitates the path of evil for his followers and tempts them in every conceivable way.

The Quran makes a succinct observation that Satan prompts those given to doing evil. Satan fills them with false hopes and even makes them think that their evil deeds are all right. He makes them insensitive to sin.

This should not, however, be taken to mean that Allah has preordained evil for the unbelievers and that they cannot escape from doing evil. Rather, the Quranic statement informs man of divine dispension and of how Allah tests the unbelievers. Satans have been granted the opportunity to incite the evil-doers into committing sin.

The Quranic reference covers all temptations offered by Satan in man's financial, sexual, political and social life. Man is liable to fall prey to Satan at every step. For Satan has made misdeeds seem alluring to man.

Satan is consistently engaged in wielding his evil influence on man. Many men and women are swayed by his temptations. They are enticed and incited by him in a number of ways. So doing, they abase and degrade themselves. The Quranic account is too graphic to be adequately translated, so suffice to say that it explains how man succumbs to Satan's temptations.

Compiled From:
"Guidance from the Holy Quran" - Sayyid Abul Hasan Ali Nadwi, pp. 214, 215

Reckless Rejection of Sahih Hadith

Haste in rejection of any Hadith, though it is Sahih (authentic) and affirmed, makes its having been understood doubtful. Those deep-rooted in knowledge do not venture recklessness in rejecting Sahih Hadiths. Rather, they approve the opinion held by the early generations of the Community (Salaf). For when it is established that they accepted a Hadith, and no esteemed leader censured it, then necessarily they did not recognize any criticism of it on grounds of irregularity nor any cause of objection to it.

A fair-minded scholar must let the Hadith stand, and study the intelligible meaning or the appropriate interpretation of it. This is the point of division in this field between Mutazilis (absolute rationalists) and Ahl al-Sunnah (the Sunnis, those who followed the Prophetic tradition). The former were prompt to dismiss every difficulty of Hadith that resisted what they had accepted as principles of knowledge and religion. But Ahl al-Sunnah applied their minds to interpretation of the difficult Hadith, and to bringing together what, outwardly, was at variance, and reconciling what was contradictory.

Once the evidence of a Hadith’s being from the Prophet has been affirmed, a far-reaching, thorough examination into how it may be understood is obligatory; and there must be every caution against dismissing it merely to please far-fetched arguments, which may themselves have a mistake hidden in them.

Compiled From:
"Approaching the Sunnah: Comprehension & Controversy" - Yusuf Al-Qaradawi, p. 37-38.