October 2014

“To hasten an endeavour before it has been consolidated is a cause for its failure.” (Imam Muhammad al-Jawwad b. Ali al-Rida)

A person may hasten to initiate a venture when the necessary elements for its success are not there. These can include suitability of the time and context, readiness of the general populace to accept it and the aptitude of his/her team to execute it. Where these are missing the result will not just be a failure in carrying out the venture but even a distortion of its original purpose.

For example: combative jihad. The Prophet Muhammad ﷺ did not permit his companions to engage in combative jihad except when they were ready both inwardly and outwardly. Compare that with those who claim to fight ‘jihad’ today. They have deviated from the guidance of the Prophet by committing crimes in the name of jihad. Their perversions have given foes command over the umma and made us adversarial targets for foreign nations. Worse than this, they have severely affected the collective da’wa effort.

I’ve been trying to study the Quran for fifteen years and even though I haven’t even scratched the surface, the joy of discovery from within its endless vaults only intensifies every day. I’m reminded of Allah’s words, “then especially on account of that revelation, they should feel overwhelmed with joy!” “It is better than whatever else they gather.” Ya Allah make us among those who taste joy through Your Book.

Materialism is killing us. And the real solution to materialism is understanding the Book of Allah. The more you start understanding the Book of Allah for yourself, you will no longer be interested in materialism; it will not fulfill you, it will leave you empty. The Quran will start giving you joy that you have never felt before.

Events today continue to resemble those of yesterday:

Imam Ali, may Allah be pleased with him, once delivered the Friday sermon and spoke of the tribulation (fitna) of the #kharijites ( #khawarij). He praised Allah when a man interrupted: “There is no rule except the rule of Allah!” Then another got up: “There is no rule except the rule of Allah!” Some of them (khawarij) gathered in a corner of the mosque continuing with what they were saying. Imam Ali pointed at them with his hand and said: “Sit! Yes, there is no rule except the rule of Allah; a statement that is true though what you intend by it is false. I await to exact the rule of Allah on you!” One of the men stood up and placed his fingers in his ears and repeated the verse “If you ascribe any partner to God, all your work will come to nothing: you will be one of the losers.” Imam Ali responded with the verse “[..] so be patient, for Allah’s promise is true: do not let those with no firm beliefs discourage you.”

(Source: the Musanaf of Ibn Abi Shayba)

Note the following about the behaviour of the khawarij:

1. Interrupting the imam/khatib during the Friday sermon.

2. Disrupting the sermon through continuous interruption, raising voices against the imam, and verbally attacking him from different corners of the masjid.

3. Refusing to listen to a response and clarification of the truth because it does not conform to their own whims and desires.

4. Attacking the religious integrity of the person who disagrees with them and labeling him as a polytheist (mushrik). They’ll cite verses of the Quran as evidence for this but they err in their application of these verses because they have not understood the rules and principles of using and applying Quranic evidences.

5. Preventing the imam or speaker from clarifying his point of view by raising their voices, shouting and interrupting him when he tries to speak, thereby ensuring that people disperse without having heard the speaker’s proofs or understood his view.

The Qur’an says that, if we hear something beneficial and there is no change in our behavior, the experience of giving us advice is the same as the experience of giving an animal advice. [Surat Al-Jumu’ah: 5]

So when we acquire new beneficial knowledge, our purpose should be to benefit our own selves before anyone else. We must practice what we preach.

The earliest attacks of the shaitan, at the very beginning of his career, was to get our parents to eat from the tree that would cause them to become unclothed. Shaitan’s purpose was to, “expose to each of them what was covered of their ugliness (private parts).” [Surat Al-‘Araf: 27]

Shaitan wanted them to lose their clothes. He wanted them to be provocative in front of each other. Compare that with what is happening in the world of fashion and entertainment today.

Reflect on this ayah, “Shaitan beautified their actions to them…” [Surat An-Nahl: 63]

This doesn’t only apply to haram actions like adultery, drugs, and alcohol. This ayah also means something else. When you are doing the work of Islam—da’wah, praying, fasting—but you are doing it for the wrong reasons, shaitan beautifies that, too. Because he doesn’t care about the deed, he only cares that your heart should be corrupt.

When religious representatives are influenced by partisan, nationalist or personal interests they lose their capacity to tolerate disagreement. When the spirit of self-purification weakens – that same spirit which provides people with insight and understanding of the core Quranic value of self-criticism – it becomes easy for the loudest voices amongst them to transmit their views via institutional and media channels they have access to. They’ll attack the other and turn the blessing of madhab-based diversity into an affliction of strife and dispute.

I’m very proud to announce that the Access program will be coming to select cities in North America starting Nov. 3rd. If you want to access the Quran in its original language, you have to check out the Bayyinah Access program.

Allah created us with an innate predisposition towards doing the right thing; it’s called the fitrah. And when we violate that spiritual programming inside of us, we experience the security mechanism Allah placed inside of us: guilt. Guilt is a gift from Allah warning you that, whatever you are doing is violating your soul.

Madhab-based diversity is not a problem. The problem occurs only when people bestow the sacredness that belongs to the text on their own subjective understandings of the text.

The text is infallible. People’s understandings of the text and the ijtihad (scholarly reasoning) they exercise in trying to understand it – as well as the results of this ijtihad – cannot be granted the same infallibility.

Many of the problems we see today emerge from people holding others to account and condemning them on the basis of a meaning and understanding they extrapolated from the text.

I’m very excited to announce the release of the first ever Story Night on Bayyinah.TV – This Story Night is about the epic conversation with Musa alayhis-salam and Allah.