Islam

20
Nov
2019
4 Fiqh Maxims for General Life Guidance

4 Fiqh Maxims for General Life Guidance

The Maxims of Fiqh (al-Qawāʿid al-Fiqhiyya) refer to simple formulas of Fiqh principles that scholars use in their Ijtihād. These maxims were developed in the second half of Islamic history to make Ijtihād and fatwa-making easier. They are taught in Islamic universities across the globe and memorized by students, in order to facilitate Ijtihād.

In this brief article, however, I want to show a different usage of these same maxims. I believe that these maxims can be used by the general public, not to make fatwas, but rather to guide their lifestyle choices and to keep their lives within an Islamic framework. To show, I have chosen for this article five basic maxims of practical value that all four madhhabs agree upon.

1. Actions are judged by their intentions

This is the first of the five major maxims of Fiqh. Some scholars state that as much as one-third of Fiqh is based on this maxim. In Fiqh, this maxim has multiple usages, which include deciding the ruling on something and whether it is rewarding or not.

In terms of practical everyday usage, we can use this maxim to guide our daily life choices. In everything that we do, we should ask ourselves first, “What is my intention in doing this?” The application of this maxim to our daily lives will ensure sincerity and ward off hypocrisy. It will keep us focused on pleasing Allah, and prevent us from straying in our intentions.

2. Harm must be eliminated

This is also one of the five major maxims of Fiqh. The Fiqh of ḥarām is generally based on this maxim i.e. anything whose harms outweigh its benefits is usually categorized as ḥarām. When judging the value of a thing, scholars weigh the benefits and harms and lean towards prohibition when the thing in question is harmful.

We can apply this maxim to our general lives by living our lives in a manner in which we do not harm anybody, including our own selves, with our actions. By consciously choosing to avoid self-harm and harming others, we can live a life of happiness, fulfillment, and satisfaction. Before doing anything, ask yourself, “Will this action be harmful to me or anyone else?” If the answer is yes, then avoid that action unless it is necessary.

3. The original state of people is innocent

This maxim also translates as ‘The original state of people is freedom from liability’. Not only is this an accepted maxim in all the schools of Fiqh, but it has also been adopted by the West under the maxim ‘innocent until proven guilty’. The application of this maxim in Fiqh is that people are innocent of any crimes they are accused of until sufficient evidence is produced to prove their guilt.

We can apply this maxim to our daily lives by avoiding rumors, gossip, and slander. Currently, there is a trend to believe any accusations made about people online. This is unislamic behavior and can lead to great harm in society. Whenever we hear an accusation, we should assume the individual to be innocent until there is clear evidence of guilt.

4. The lesser of two harms should be chosen

This maxim simply means that when a person is in a situation in which all options cause harm, they should choose the option that causes the least harm. This maxim is used in Fiqh to modify the ruling on prohibited things during times of need. Sometimes we will tolerate minor harm if it prevents greater harm.

We can apply this principle in our daily lives by being practical in our approach to life. It isn’t always possible to be perfect and to have choices that are nice and beneficial. Sometimes we are stuck in situations in which whatever we do, someone gets hurt. In such situations, we should choose the minor harm (usually to ourselves) over major harm. This principle can keep us from causing more harm than necessary in times of difficulty.

I hope you found this article beneficial. In shaa Allah, I will produce another article soon highlighting another four maxims that can be applied to our daily lives in a practical manner.

Posted by Ismail Kamdar in Islam
13
Nov
2019
5 Ḥadīths on the importance of Family

5 Ḥadīths on the importance of Family

In this age of individualism, it is often easy to forget the rights of the family. Many people live self-obsessed lives, oblivious of their duties to their parents, siblings, aunts, uncles, cousins, and extended families.

To help revive the Sunnah of caring for one’s family, here are 5 Ḥadīth on the importance of family in Islam. Special Thanks to Abu Amina Elias (Justin Parrot) for his amazing website from which I sourced these Ḥadīths. All these Ḥadīth have been graded authentic by scholars of Ḥadīth. More details are available on the source website.

1. Part of his final advice

Anas reported that the Messenger of Allah (s) said in his illness before he passed away, “Your family relations! Your family relations!” (Ṣaḥīḥ Ibn Ḥibbān 463)

So important are the rights of the family in Islam that the Prophet (s) mentioned it during his final illness. The Prophet (s) only advised regarding the most crucial matters during his final illness. The matters he emphasized during his final illness include monotheism, Salah, hygiene, and family. This raises the rights of family members to be among the most important matters in our religion.

2. Help them financially

A man asked the Prophet (s), “What act of charity is best?” The Prophet (s) said, “One given to an estranged relative.” (Musnad Aḥmad 15022 )

If a distant relative has become estranged or tries to break ties, the Islamic thing to do is to try and reconnect with them. To emphasize this, the Prophet (s) gave preference to charity towards family over others, especially towards estranged family members who may be too proud to ask for help. Charity here does not refer only to wealth but includes all acts of kindness. The Prophet (s) said, “Every act of goodness is charity.” (Sunan al-Tirmidhī 1970)

Often many people overlook their relatives when it comes to charity. They may be very generous to others, while the thought of assisting a struggling relative doesn’t even cross their mind. This is an unislamic mindset. Muslims must care for each other, and Muslim families must be especially caring towards each other.

3. The most beloved and hated of acts

Qatadah reported that a man of Khath’am came to the Prophet (s) and he said, “Are you the one who thinks he is the Messenger of Allah?” The Prophet said, “Yes.” The man said, “O Messenger of Allah, which deeds are most beloved to Allah?” The Prophet said, “Faith in Allah.” The man said, “Then what?” The Prophet said, “To maintain family relationships.” The man said, “O Messenger of Allah, which deeds are most hateful to Allah?” The Prophet said, “To associate idols with Allah.” The man said, “Then what?” The Prophet said, “To sever family relationships.” The man said, “Then what?” The Prophet said, “To enjoin evil and forbid good.” (Musnad Abī Ya’lá 6793 )

In this lengthy narration, the Prophet (s) lists some of the greatest good deeds and some of the worst sins. The high status of family relations is clear as he lists it as the second most beloved act to Allah. Likewise, the severing of family ties is listed as a major sin, second only to disbelief/polytheism.

This narration provides a double emphasis on family ties, maintaining it is a high priority for every believer. Severing it is a major sin and a source of Allah’s displeasure.

4. More important than voluntary worship

Abdullah ibn Amr reported the Messenger of Allah (s) said to him, “I am told you fast and never break your fast and you never stop praying at night? Fast and break your fast, pray at night and sleep. Verily, your eyes have a right over you, your own self has a right over you, and your family has a right over you.” (Ṣaḥīḥ al-Bukhārī 1876)

Sometimes we can become so self-obsessed in our spiritual journies that we neglect those closest to us. This narration is a reminder to find balance. We need to excel in worship, but we also need to make time for our families and to fulfill their rights. True piety is finding a balance between worshipping Allah and fulfilling the rights of His Creation.

5. Gentleness with family always benefits

Ibn Umar reported that the Prophet (s) said, “The people of a household are not granted kindness except that it will benefit them.” (al-Mu’jam al-Kabīr 13261)

We end with a beautiful reminder that the reward for goodness is always goodness. When we are kind, gentle and loving to our families, the return from Allah is His Infinite Mercy and Divine Reward. There is always benefit in being gentle with others. Let us make gentleness the foundation of our interactions with our extended family.

I hope you found this article beneficial. I am selling a bundle of 10 of my best eBooks for only $30. All profits from these sales will go towards funding the production costs of my upcoming book. You can purchase the full bundle here.

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Posted by Ismail Kamdar in Islam
05
Nov
2019
Virtues of Surah Fatiha

Virtues of Surah Fatiha

There are many powerful hadiths about Surah Al-Fatiha. I have translated some of them below but haven’t written any explanation for them.

I did this so that you can read them and reflect on them yourself to gain a deeper understanding.

Read and reflect:

Hadith 1 – The Greatest Surah

Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said, “I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, ‘What prevented you from coming,’ I said, ‘O Messenger of Allah! I was praying.’

He said, `Didn’t Allah say, O you who believe! Answer Allah and His Messenger when he calls you to that which gives you life?’ He then said, ‘I will teach you the greatest Surah in the Qur’an before you leave the Masjid.’ He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said, I will teach you the greatest Surah in the Qur’an.’ He said, ‘Yes. It is Al-Hamdu lillahi Rabbil-`Alamin. (All praise to due to Allah, Lord of the Universe)It is the seven oft-repeated verses and the Glorious Qur’an that I was given.”

Hadith 2 – Nothing Like It

Imam Ahmad[1] recorded that Abu Hurayrah said, “The Messenger of Allah went out while Ubayy bin Ka`b was praying and said, ‘O Ubayy!’ Ubayy did not answer him. The Prophet said, ‘O Ubayy!’ Ubayy prayed faster then went to the Messenger of Allah saying, `Peace be unto you, O Messenger of Allah!’ He said, ‘Peace be unto you. O Ubayy, what prevented you from answering me when I called you?’ He said, `O Messenger of Allah! I was praying.’ He said, ‘Did you not read among what Allah has sent down to me, Answer Allah and His Messenger when he calls you to that which gives you life?’ He said, `Yes, O Messenger of Allah! I will not do it again.’

The Prophet said, ‘Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the Furqan (the Qur’an)?’ He said, `Yes, O Messenger of Allah!’ The Messenger of Allah said, “I hope that I will not leave through this door until you have learned it.”

He (Ka`b) said, `The Messenger of Allah held my hand while speaking to me. Meanwhile, I was slowing down fearing that he might reach the door before he finished his conversation.

When we came close to the door, I said: ‘O Messenger of Allah, what is the Surah that you have promised to teach me?’ He said, ‘What do you read in the prayer?’ Ubayy said, `So I recited Umm Al-Qur’an to him.’ He said, ‘By Him in Whose Hand is my soul! Allah has never revealed in the Torah, the Gospel, the Psalms or the Furqan (Quran) a Surah like it. It is the seven repeated verses that I was given.”

Hadith 3 – A Conversation With Allah

 Abu Hurayrah narrated that the messenger of Allah said that Allah said, “I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.” If he says, “All praise and thanks be to Allah, the Lord of existence.” Allah says, “My servant has praised Me.”

When the servant says, “The Most Gracious, the Most Merciful.” Allah says, “My servant has glorified Me.” When he says, “The Master of the Day of Judgment,” Allah says, “My servant has glorified Me,” or “My servant has related all matters to Me.”

When he says, “You alone we worship, and You alone we ask for help.” Allah says, “This is between Me and My servant, and My servant shall have what he asks for,”

When he says, “Guide us to the straight path. The way of those on whom You have granted Your grace, not the way of those who earned Your anger, nor of those who went astray,” Allah says, “This is for My servant, and My servant shall acquire what he asked for.”

Note: All three hadiths are narrated in Tafsir Ibn Kathir. You can find more Hadiths about Surah Al-Fatiha there.

To learn more, grab our 10 eBook bundle which includes our book on Tafsir and many others!

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Posted by Ismail Kamdar in Islam
04
Oct
2019
A Thematic Tafsīr of Surah Yūsuf

A Thematic Tafsīr of Surah Yūsuf

Surah Yūsuf is one of the most beautiful and oft-studied Surahs of the Quran. In this short article, I hope to discuss the Surah from a different angle; Thematic Tafsīr.

Thematic Tafsīr is a modern method of Tafsīr in which the author/teacher analyzes a Surah for repeated themes and lessons. It is done by studying the Surah as a whole and cross-analyzing the various verses of the Surah for common themes. In applying this method to Surah Yūsuf, we can deduce four core themes that run throughout this Surah. Before we discuss these four themes, here is a brief summary of the Surah.

A Summary of Surah Yūsuf

Surah Yūsuf is unique in that the entire Surah tells a single story from beginning to end. This is not the usual method of storytelling in the Quran. The reason for this is that the entire story forms a single narrative full of important lessons, the beginning, and the end of the stories are equally needed to derive these lessons.

The Surah narrates the story of Prophet Yūsuf (Joseph). As a child, he has a dream of the sun, moon and eleven stars bowing to him. His brothers grow jealous of him and plot against him. They throw him in a well to get rid of him. He is taken away as a slave and ends up in the home of a minister in Egypt.

There he grows up. As a young man, he faces new trials. The minister’s wife tries to seduce him, but he resists and for this, he is wrongly imprisoned. He spends the next few years in prison, where he meets other prisoners and interprets their dreams. One of these prisoners is eventually released and ends up serving the king of Egypt.

At this point, the king has a dream and the ex-prisoner asks Yūsuf (s) to interpret it. Impressed by Yūsuf ‘s interpretation and piety, the king releases him from prison and makes him a finance minister. A drought causes Yūsuf’s brothers to seek financial assistance from the minister of Egypt which brings them into the court of Yūsuf. There, he confronts them, reveals his true identity, and ultimately forgives them.

Prophet Yūsuf’s family migrates to Egypt accepting Yūsuf as their leader. Thus his dream comes true, and the story ends. In this story, which is told in a lot more details in the Quran, are thousands of lessons. Most of these lessons revolve around one of four core themes.

Good triumphs in the end

The first theme we derive from this Surah is the importance of having hope in a good ending. As long as we are on the straight path, sincerely striving to please Allah, victory will come eventually. For some, it will be in this world, and for others, it will be in the next world, but it will eventually come.

This lesson inspires us with hope, no matter how bleak our situation may be. The Surah was revealed during the Makkan Era when the Prophet (s) did not yet control any lands or have a huge following yet. In many ways, it serves as a prophecy that Prophet Muhammad (s) was eventually going to triumph over the Arabs and attain power in those lands. It came through over a decade later.

The lesson for us all is straightforward; work hard for the sake of Allah and never lose hope. Victory will eventually come to the righteous.

Trials in the lives of the righteous

Saʿd b. Abī Waqqāṣ reported that he said, “O Messenger of Allah, which people are tested most severely?” The Messenger of Allah (s) said, “They are the prophets, then the next best, then the next best. A man is tried according to his religion. If he is firm in his religion, his trials will be more severe. If he is weak in his religion, he is tried according to his strength in religion. The servant will continue to be tried until he is left walking upon the earth without any sin.” (Sunan al-Tirmidhī 2398, Grade: Ṣaḥīḥ)

This narration summarizes the second theme of Surah Yūsuf; the righteous face the most difficult trials in life. Islam teaches us that life is a test. Every single human being is tested to determine their placement in the Afterlife. The intensity of the test depends on the spiritual state of the individual. The stronger a person is in faith, the more difficult their trials will be.

This is why the prophets had the toughest tests, due to their closeness to God. Prophet Yūsuf (s) faced both the trials of hardship (abandonment, slavery, imprisonment) and the trial of temptation (seduction). This teaches us the two manners in which we are constantly tested in life. Each phase of life is a trial through hardship, a trial through temptation, or a mixture of both. We must prepare for both types of trials if we want to earn a high rank in the Afterlife.

True Dreams

The third theme that runs throughout this Surah is the theme of true dreams. In this story, Yūsuf, two prisoners and a king all have dreams that come true. This is evidence that true dreams predicting the future are real and should be taken seriously.

Abū Saʿīd al-Khudrī reported that the Prophet (s) said, “When one of you sees a dream he likes, it is from Allah so let him praise Allah for it and speak about it. When one of you sees something else he dislikes, it is from Satan so let him seek refuge from its evil and not mention it to anyone. It will not harm him.” (Ṣaḥīḥ al-Bukhārī 6584)

Abū Hurairah reported that the Messenger of Allah (s) said, “When the end of time approaches, the dream of a believer can hardly be false. The dream of a believer is one of forty-six parts of prophecy and whatever is from prophecy cannot be false.” (Ṣaḥīḥ al-Bukhārī 6614, Ṣaḥīḥ Muslim 2263)

The above narrations confirm that true dreams will continue until the end of time. In fact, they will increase in frequency towards the end of time. True dreams are a gift from God showing people a glimpse of the future, as glad tidings if the future is good, or as a warning, if the future is an upcoming calamity. The ability to interpret dreams is innate and gifted to a few by God. It cannot be taught formally and relies on intuition and deep piety.

The Danger of the Nafs

The final theme of Surah Yūsuf is the importance of spiritual development. Every human possesses a Nafs (soul/desires) which can incline towards sin. The Nafs goes through various phases, the lowest of which is mentioned in this Surah, al-nafs al-ammāra bi-l-sūʾ (The soul that is inclined towards sin).

Our goal in life is to be aware of the temptations of the soul. We see two examples in this Surah of people who gave in to these temptations; the brothers of Yūsuf who threw him in a well out of jealousy, and the wife of the minister who tried to seduce him. These two examples show two different ways in which the soul can be corrupted; jealousy and lust. We must protect ourselves against both of these sources of corruption.

Purification of the soul is an essential part of Islam. Some Muslim groups ignore this aspect of Islam, due to their obsession with other parts of Islam like theology, legal rulings or political revival. By doing so, they allow corruption to slowly sneak into their souls and ruin it. Purification of the soul is something that no true believer can afford to neglect.

This ends my brief thematic Tafsīr of Surah Yūsuf. To learn more thematic Tafsīr, purchase my book ‘Themes of the Quran’ from one of the links below:

1. PDF Edition
2. Kindle Edition
3. Paperback Edition

Posted by Ismail Kamdar in Islam
02
Aug
2019
Advice to Fresh Islamic Studies Graduates

Advice to Fresh Islamic Studies Graduates

I graduated from the ʿalim program in 2006. I spent the first few years making all kinds of crazy mistakes. Although I’ve learned from my mistakes over time, I have noticed a trend. In general, a lot of ‘fresh graduates’ make the same mistakes as I did, or even worse mistakes. (Fresh graduate here includes anybody who recently graduated from any ʿalim program or BA in Islamic Studies)

I am writing this to help you avoid repeating my mistakes. The wise person is the one who learns from the mistakes of others, so they don’t have to go through the same experiences. Some of what I write here may be uncomfortable or difficult for you to digest, but it is all equally important. If you want to truly make a difference in your community, please heed the following advice:

Avoid The Popularity Game

It is very tempting to jump straight into social media and start building your following. Over the past two decades, the position of Islamic teachers in communities has rapidly changed. When I started studying Islam, Islamic studies graduates were considered lower class members of society who lived simple lives and were usually poor.

Nowadays, many Islamic Studies graduates are celebrities. They have millions of followers on social media, earn very well, and are generally looked up by their communities. I believe this is a good social change, as Islamic Studies graduates should be respected, paid well and be considered the role models of their communities.

But it does come with one major problem; a lot more youngsters are studying Islam for the wrong reason now (fame). This is a major problem and can have a negative impact on your life and Afterlife.

My advice: avoid the spotlight for the first five years after graduating. Focus instead on all the things mentioned below. A spotlight is a dangerous place where intentions can be corrupted, and mistakes made permanent. If you had to deliver a lecture full of mistakes to a private audience of 30 locals, it will be much easier to correct, than if you made the same mistake on YouTube and it went viral. Stay away until your teachers feel you are ready.

Get to know your community

If you have been away studying Islam in a foreign country for several years, you may be out of touch with your community. Coming straight back and lecturing your community on issues that may not even be relevant to them is a big mistake. Before you start writing or lecturing, spend some time getting to know your community again.

Find out their problems and struggles. Learn what the common beliefs and schools of thought in your community are. Understand their needs and hopes. Develop close relationships with them. Become a beneficial member of your society. Do all of this, and your da’wa will have a lot more impact in later years, as it will be laser-focused on the things that really matter.

Spend time with the elders

Your elders are your fortress. It is from them that you will gain access to decades of experience, wisdom, and knowledge. They have been working in your community longer than you have. They also probably understand the community and its needs much better than you do. Every moment spent in their company is blessed and beneficial. Spend quality time with time and seek their counsel in all your projects.

When you are spending time with them, take time to especially learn from their mistakes and experiences. Ask them about Fiqh positions they have changed over the years and the reasons for the change. Ask them how to engage with the community in the most beneficial manner. Consult them regarding controversial topics, and when/where to discuss them. Their experience in these areas will save you from years of crucial mistakes.

Engage with other types of Muslims

Most likely, you graduated in a specific version of Islam. You may have graduated as a Hanafī Maulana, Salafī Ṭālib al-ʿIlm, or a Mālikī Shaykh. Whatever it is, you would have learned a lot of bad things about the ‘other Muslims’. I’m not saying you should or shouldn’t believe what you learned, but at least take the time to learn for yourself from experience.

Visit the local Islamic centers of other groups, and get to know them. Learn their beliefs, practices, and ideas first hand, then make an informed decision on whether you are willing to work with them or not. Do not rely entirely on what you learned in university, because it is often inaccurate or misrepresentation of the beliefs of the ‘others’.

Many ‘fresh graduates’ assume that what they learned is the ‘haqq‘ (truth). They also believe that they are the ones who are going to purify their communities of deviants and innovations. This unrealistic way of thinking leads to community problems, unnecessary clashes, breaking off ties, and irreparable harm.

Calm down. These differences existed before you were born, and may continue to exist centuries after you have passed away. At least take the time you learn about others through personal experience before judging and condemning them. After that, make an informed decision with advice from your elders on how you are going to interact with them.

Build your experience

While you should avoid the spotlight, you shouldn’t avoid doing daʿwa (propagation) either. Instead, build your experience with grassroots level daʿwa. Teach at your local Islamic center, serve as an Imam at the Masjid, or teach at a local Muslim school. Take up a low key role similar to these and build your experience in the field of Islamic work. At least this way, any mistakes you make will affect fewer people and could be repaired.

Utilize at least the first five years after graduation to build your experience in the field. It may be better to avoid social media or public platforms altogether unless your mentors feel you are ready. However, if an opportunity pops up during this time to serve the community on the bigger scale, take it but do so with humility, sincerity and the consultation of your elders. Just remember that the bigger the platform, the harder it is to recover from your blunders.

Always have someone to keep you in your place

As you grow in knowledge, influence and maybe even fame, your Nafs (ego) will become your biggest enemy. You will find yourself constantly battling desires, arrogance, wrong intentions, and other spiritual problems. This doesn’t go away, it will remain a test for life. This is why it is very important to have sincere teachers, mentors, and friends who have your back.

Surround yourself with people who care about you, are not afraid to correct you, and who will humble you when you start developing arrogance. We all need such people in our lives to keep us grounded, and to protect us from our own selves.

Conclusion

Upon graduating, a lot of us are full of zeal and excitement. We can’t wait to share with our communities what we have learned, and ‘fix them’. Take a step back, breath, and give yourself space to develop. Get to know your community, understanding their needs and problems, seek advice from your elders, and stay grounded. Do this and you will accomplish far more, and your efforts will have a lot more barakah (blessings) and impact.

Oh yes, one more thing; Please get married! A young single good-looking celebrity speaker is a huge fitna (trial) in any community. 🙂

Posted by Ismail Kamdar in Islam