The way people understand Islaam is not always the way it should be conceived. In this paper I’m going to touch upon this issue and clarify what Islaam really means. The sections of the research will be as follows:
A) The level of pillars and articles.
B) The level of the testimony of faith.
C) The level of Birr (righteousness).

The level of pillars and articles:

Islam is a way of life that includes both faith and practice. Having this into consideration, when look into the various authentic texts such as the second Hadith in the Arbaieen Nawawayyah we find that there are five pillars of Islam: First, bearing witness that none has the right to be worshipped except Allah and that Muhammed salla Allah alayhe wa sallam is His messenger. Second, performing the five daily prayers. Third, Giving Zakah. Fourth, observing fasting, and Fifth, doing Hajj. Failing to do one of these pillars, while being able to, one is considered to be a non-Muslim.

Likewise, there are six articles of faith: to believe in Allah, His angels, His books, His messengers, the Last Day and the divine decree both good and evil.
Combining these two, we can be more aware of what Islam really means. Having faith and acting upon it is the true message of Islam. It is even more comprehensible to consider the idea of Ihsaan : When angel Gabriel asked the prophet about it he answered that Ihsaan means to worship Allah as you can see Him, and if not, He sees you.
This concept of having faith and acting on it is emphasized in the Qur’an so many times. For example, Allah said, the meaning of which is :
“And those who have faith and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever” Qur’an (2:82)

The level of the testimony of faith:

It is generally known among many people that bearing witness that لا إله إلا الله means : there is no God but Allah. However if we have a look at the scholars’ sayings we see that it means: none has the right to be worshipped except Allah. There are necessities for bearing this witness. Wahb ibn Munabbih was asked: “Is not ‘La Ilaha Illa Allah’ the key to the Paradise?” He said, “Yes, but there is no key without teeth. If you bring a key which has the correct teeth, it will open for you. If not, it will not open for you.”
The scholars derived certain condition from the Qur’an and the Sunnah for this testimony to be beneficial to its holder I.e. to serve as the key to paradise. These conditions are as follows:
1. Knowledge: to know its meaning, that is we affirm that Allah only is to be worshipped and that no other deity has this right.
2. Certainty: to believe his with surety with no doubt in one’s heart.
3. Acceptance: after knowing the meaning and being certain we must accept the necessities of this phrase; otherwise one is a disbeliever if he or she did not accept it.
4. Compliance: that is to abide by what Allah ordered and legislated and to abstain from what He forbade.
5. Truthfulness: not to say it only by tongue like the hypocrites do but to say it from heart and to adhere to it.
6. Love: to love it even though some of its necessities are against our desires – this is the true love, to follow Allah and His messenger’ path.
7. Purity of intention: which means that we should say it only for the sake of Allah to gain His pleasure.
Taking the abovementioned details into consideration we conclude that the meaning of Islam is not just a word that we say or some action we do ritually and that’s all! There is a meaning beyond every act a Muslim does. This example of the testimony of faith is just an example or else every act of worship or article of faith has necessities and conditions and for a Muslim to understand Islam well they should acquire the minimum of these necessities by which they can be true Muslims.

The level of Birr (righteousness):

It might be strange to mention this item when talking about the true understanding of Islam but there is a significant link. It is true because a lot of Muslims isolate their “religious” life from their everyday conduct. The gap has to be bridged between knowledge and practice. I heard some people saying that religion is between you and Allah; it is in the “Masjid”. But is this really how it should be?
Allah Subahanaho wa ta’aala said, the meaning of which is:
“It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and west (in prayers); but Al-Birr is that: one believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât, and gives the Zakât, and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment and at the time of fighting. Such are the people of the truth and they are Al Muttaqûn” Qur’an (2: 177)
Imam Al-Baghwy said in is tafseer that Al-Birr (righteousness) is every righteous act that cause its doer to enter paradise.
It is very interesting that Allah mentioned this fact that some people nowadays claim that religion is only in the masjid. “It is not righteousness that you turn your faces towards east and west in prayers” But Allah mentioned what righteousness really is by stating a number of acts related to: heart → belief in Allah…etc. Dealing with people → giving charity and freeing slaves. Worship → Performing prayers and Zakat. Conduct: fulfilling covenants. Self → patience.

To conclude, there has been a problem with some Muslims ,as well as non-Muslims, understanding the true meaning of Islam and its meaning cannot be limited to certain shallow plain definitions without explaining what it necessitates. Islam is not just peace, Islam is not some wrapped beliefs in mind, Islam is not even good actions without faith. ISLAM is the way of life that Allah pleased for us, and that system organizes our relationship to Allah, people, ourselves, the environment and everything around us.

References:
1. The Noble Qur’an
2. www.quranexplorer.com
3. Fathul Bary Sharh Sahih Al-Bukhari, Ibn Hajar (web-based)
4. An Explanation of the Last Tenth of The Qur’an.
5. www.tafseer.info
6. www.sunnipath.com
7. www.islamweb.com
8. Al-Maktabah Ash-Shamelah (PC Application)
9. Ma’alim at-Tanzeel fee Tafseerul Qur’an, Imam Al Baghawy, Dar Ihya’ at-Turath, Beirut, 1420 (PC Application)

In this paper I am going to present Abraham Maslow’s hierarchy of needs in the context of fulfilling human needs in Islam. I will provide examples from Qur’an and sunnah.

Islam is a complete way of life which was chosen by Allah, the creator of the heavens and the earth.  Thus, Islam is totally appealing to human needs as it organises both physical and spiritual sides of the human being.

Abraham Maslow is a psychologist who is known for his hierarchy of needs theory. How far is this theory congruent with Islam? The following account will be touching on this issue.

1. Psychological needs

• Food and drink: Allah says in the Qur’an, “… and eat and drink and not be extravagant…” Qur’an (7:31)
• Marriage: Allah’s Messenger (PBUH) said, “O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power.”[1]
• Sleep: Allah says in the Qur’an, “And He it is who made the night for you, and the sleep a rest, and He made the day to raise up again” Qur’an (25:47)
• Homeostasis: Allah says, “O man! What has beguiled you from your Lord, the Gracious one. Who created you, then made you complete, then made you symmetrical?” Qur’an (82:6-7)
• Excretion: before entering toilets, we should say, “ O Allah, I seek refuge with You from male and female devils “[2]

2. Safety needs

• Body, health and family:

1. Allah says, “… and do not kill your people…” Qur’an (4:29)
2. The prophet (PBUH) said, “…a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it…”[3]

• Employment: The Prophet (PBUH) said, “Allah said, ‘I will be an opponent to three types of people on the Day of Resurrection: -1. One who makes a covenant in My Name, but proves treacherous; -2. One who sells a free person and eats his price; and -3. One who employs a laborer and takes full work from him but does not pay him for his labour.’ “[4]
• Resources and property:

1. Allah says, “… and do not squander wastefully.” Qur’an (17:26)
2. Allah also says, “And do not swallow up your property among yourselves by false means” Qur’an (2:188)

• Morality: The prophet (PBUH) said, “‘The best among you are the best in character (having good manners)”[5]

3. Love and belonging needs

• Friendship: The prophet (PBUH) said, “A man is upon the religion of his friend, so let one of you look at whom he befriends.”[6]
• Family and intimacy: Allah said, “And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion…” Qur’an (30:21)

4. Esteem needs

• Self-esteem and confidence: There is a weak hadith narrated by Imam At-Tirmdhi which says, ” Do not let yourselves be ‘yes-men’, saying: ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.”[7]
• Respect: Allah says, “O you who believe! Let not people laugh at other people perchance they may be better than them, nor let women laugh at other women, perchance they may be better than them; and do not find fault with your own people nor call on another by nicknames, evil is bad name after faith… ” Qur’an (49:11)

5. Self-actualisation needs

• Creativity, spontaneity and problem solving: When the prophet (PBUH) stopped near Badr just before the battle and Al Hubab Ibn Al Munzir asked him if it was inspired to the prophet by Allah or if it was resulted from war and consultation. When the prophet said it was war and consultation, the companion suggested better strategy and the prophet accepted it.[8]
• Lack of prejudice and acceptance of facts: Allah says, ” O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of people incite you not to act equitably; act equitably, that is near to piety …” Qur’an (5:8)

To conclude, Islam, the religion revealed by the creator of the heavens and the earth, is fully in accordance with the needs of human beings as Allah is the creator of everything and He know better. Although Abraham Maslow did his best with his theory, Islam comes to encompasses further paradigms beyond man’s imagination.

Bibliography

Al-Bukhari. Sahih Al Bukhari. Edited by Muhammed Zohair bin Nasir An-Nasir. Dar Twq An-Najah, n.d.

al-Mubarakpuri, Saifur Rahman. Ar-Raheeq Al-Makhtum. n.d.

At-Tirmidhi. Snan At-Tirmidhi. Edited by Bashar Awwad Ma’roof. Darul Gharb Al Islami, Bairut, n.d.

Braik, Sheikh Saad Al. قيمة الاحترام في الإسلام. n.d. http://www.saadalbreik.com/Sad/news.php?action=show&id=448 (accessed Jul 2, 2013).

collections. n.d. sunnah.com (accessed June 19, 2013).

Islam QA. n.d. http://islamqa.info/ar/ref/137155 (accessed Jul 2, 2013).

Maslow’s Hierarchy of Needs. n.d. https://en.wikipedia.org/wiki/File:Maslow%27s_Hierarchy_of_Needs.svg (accessed Jul 1, 2013).

Muslim. Sahih Muslim. Edited by Muhamed Foad Abdel Baqi. Dar Ihyaa’ At-Turath Al Arabi, Bairut, n.d.

Quran Explorer. n.d. http://www.quranexplorer.com/quran/ (accessed Jul 1, 2013).

Zuhd, Dr. Essam El Abd. The Miracle Verses and its Impact about Sleeping in Quran. Gaza: www.iugaza.edu, 2010.

الأبيضي, محمد بن عبده آل محمد. إجابة السائل عن حديث المرء على دين خليله فلينظر أحدكم من يخالل . Sep 20, 2005. http://www.ahlalhdeeth.com/vb/showthread.php?t=38249 (accessed Jul 2, 2013).

المكتبة الشاملة. Vol. 3.48. Spnsored by www.arrawdah.com. n.d.

صيد الفوائد. n.d. www.saaid.net/‏ (accessed Jul 1, 2013).

[1] Sahih Al Bukhari, vol. 7, pp. 3, no. 5066

[2] Sunan Abee Dawood, vol.2, pp.2, no.4

[3] Sahih Al Bukhari, vol. 3, pp. 120, no. 2409

[4]  Sahih Al Bukhari, vol. 3, pp. 90, no. 2270

[5] Sahih Al Bukhari, vol. 8, pp.13, no. 6035

[6] Sunan At-Tirmidhi, vol. 4, pp. 167, no. 2378

[7] Ibid, vol.3, pp.432, no. 2007

[8] Ar-Raheeq Al-Makhtum, pp. 98

1) Haram foods and drinks.

2) Evidence from Qurán and Sunna.

3) Five prohibited foods and drinks.

Haram foods and drinks:

Islam is the most comprehensive way of life. It organises people’s lives in relation to Allah, themselves and environment. That’s why Islam tackled the issue of harmful consumption. Generally, foods and drinks are lawful except for some specific types. Some harm types are as follows:

• The dead animal.
• Blood.
• Swine (i.e. pork)
• That which is not slaughtered according to the sharia.
• That which has been strangled, beaten to death, killed by a fall, gored to death ar savaged by a beast of prey.
• Intoxicants.
• All what is harmful.

Sheikh Saleh Al Fawzan stated that scholars have formulated the prohibited animals in the following types:[1]

• What the sharia indicated, such as domestic donkeys.
• That which sharia put a rule for, such as fanged animals of prey and animals with talons.
• That which eat carrion, such as crows.
• Foul animals, such as rats and snakes.
• That born between a halal animal and a haram one such as mules.
• Animals we are asked to kill or asked not to kill.

Evidence from Qurán and Sunna:

• Eating good food:

Evidence from the Qurán: Allah, the Exalted says:

“O mankind, eat from whatever is on earth [that is] lawful and good” (Qurán 2:168)

“They ask you [O Muhammed] what has been made lawful for them. Say, ‘Lawful for you are all good foods …” (Qurán 5:4)

“Forbidden to you [for food]are: the dead animals, blood, the flesh of swine, the meat of that which was slaughtered as a sacrifice for others than Allah, that which has been strangled, or by a violent blow, or by a headlong fall, or by the goring of horns, and that which has been (partly) eaten by a wild animal.  “(Qurán 5:3)

“… and do not throw [yourselves] with your own hands into destruction” (Qurán 2:195)

Evidence from the Sunnah:

Jabir narrated, “The prophet (PBUH) forbade eating the meat of domestic donkeys… “[2]

Ibn Abbas said, “The messenger of Allah (PBUH) prohibited eating any of the fanged beasts of prey or any of the birds having talons”[3]

Five prohibited foods and drinks:

• Wine

Sharia Evidence: Allah, the Exalted, says: “ O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful” (Qurán 5:90)

Scientific Evidence: France’s National Cancer Institute (INCA) did a study on drinking alcohol. The institute’s president, Dominique Maraninchi, said, “Small daily doses of alcohol are the most harmful. There is no amount, however small, which is good for you.’

The study warned, “The consumption of alcohol is associated with an increase in the risk of cancers – mouth, larynx, oesophagus, colon-rectum, and breast cancer.”[4]

• Pork

Sharia Evidence: Allah, the Exalted, says: “Forbidden to you [for food] are: the dead animals, blood, the flesh of swine…” (Qurán 5:3)

Scientific Evidence: Scientific evidences prove that pig meat is least healthy having different harmful agents like Cholesterol and Fatty Acids, Bacteria and Toxins and a number of parasites. The pig meat is high in fat and cholesterol that causes the cardiovascular diseases, obesity, the incidence of large intestine cancer. Bacteria and Toxins associated with pigs spread many diseases like salmonellosis, which leads to the acute gastroenteritis and diarrhea.[5]

• Smoking[6]

Sharia Evidence: Allah, the Exalted, says: “… and do not throw [yourselves] with your own hands into destruction” (Qurán 2:195)

Scientific Evidence: Tobacco smoking strongly increases the risk of developing cancer of the lung, oral cavity (mouth), pharynx, larynx, oesophagus, pancreas, bladder and renal pelvis (the kidney outlet). It also increases the risk of cancers of the nasal cavities (nose) and sinuses, stomach, liver, kidney, cervix (neck of the uterus) and bone marrow (myeloid leukaemia).[7]

• Rats

Sharia Evidence: The prophet (PBUH) said, “Five fawasiq[8], should be killed in al-Haram: rats, scorpions, kites, crows and rabid dogs”[9]

Scientific Evidence: One of the most historically dangerous rat-borne diseases is the bubonic plague, also called “Black Plague,” and its variants. Transfer occurs when fleas from the rats bite human beings. Fleas transported on rats are considered responsible for this plague during the Middle Ages, which killed millions. From the transmission of bubonic plague to typhus and hantavirus, rat infestations can prove harmful to human health.[10]

• Black pudding

Sharia Evidence: Allah, the Exalted, says: “Forbidden to you [for food] are: the dead animals, blood, the flesh of swine…” (Qurán 5:3)

Scientific Evidence: Black pudding has ingredients which are forbidden. They are pork and blood. As mentioned in item number 2, swine flesh is scientifically proven to be harmful. Blood is also the medium for a number of bacteria and harmful agents that cause many diseases to humans.

Bibliography

Black Pudding. [online]. [Accessed 17 DEc 2013]. Available from World Wide Web: <http://en.wikipedia.org/wiki/Black_pudding>

Daily Mail. [online]. [Accessed 17 Dec 2013]. Available from World Wide Web: <http://www.dailymail.co.uk/news/article-1148611/Drinking-just-glass-wine-day-INCREASE-risk-cancer-168–say-French.html#ixzz2nhdgCI6s>

Green Facts. [online]. [Accessed 17 Dec 2013]. Available from World Wide Web: <http://www.greenfacts.org/en/tobacco/3-tobacco-smoking/2-tobacco-smoking-tobacco.htm#0p0>

RAT-BORNE DISEASES. [online]. [Accessed 17 DEc 2013]. Available from World Wide Web: <http://www.orkin.com/rodents/rats/rat-borne-diseases/>

الفوزان, الشيخ صالح. 2009. الملخص الفقهي. دار المودة.

[1] Summary of Islamic Jurisprudence, Sheikh Saleh Al Fawzan, pp.609, 2009 (Arabic version)

[2] Bukhari & Muslim.

[3] Sunan Abo Dawood

[4] http://www.dailymail.co.uk/news/article-1148611/Drinking-just-glass-wine-day-INCREASE-risk-cancer-168–say-French.html#ixzz2nhdgCI6s

[5] Qamar M. F., Raza I., 2012, Scientific evidences that pig meat (pork) is prohibited for human health. Scientific Papers. Series D. Animal Science, Vol. LV, ISSN-L 2285-5750, 281-286.

[6] Although smoking isn’t food or drink, it is worth mentioning here as it is commonly consumed by a large number of people all over the world.

[7]  IARC “ Tobacco Smoking and Tobacco Smoke, Summary of Data Reported and Evaluation”
Volume 83 – Chapter 5.2: Human carcinogenicity data – Cigarettes, 2004.

[8] Impure, foul

[9] Al Bukhari

[10] http://www.orkin.com/rodents/rats/rat-borne-diseases/

Abo Bakr (RA):

His main focus was to follow the footsteps of the prophet (PBUH). An example that may highlight this is when he sent the army of Usamah Ibn Zayed who had been appointed by the prophet (PBUH). Sending this army had a great impact on eradicating the trials. (Simple Encyclopedia of Islamic History, 2013). Abo Hurairah (RA) indicated this by saying, “By Allah, who is the only Lord, had Abo Bakr not been the caliph, Allah would not have been worshipped” then he mentioned the issue of Usama’s army.[3]

During the lifetime of the prophet (PBUH) Abo Bakr was known for his gentleness, kindheartedness and excellence, however, he demonstrated leadership when he became a caliph as he kept these qualities balanced with firmness for the sake of Allah. Abo Bakr’s first address to the Muslims is clear-cut evidence as he delineated his policies, maintaining shura and justice which he totally abode by- He said,

“… I am better than none of you. Thus, if I do good work it is incumbent on you to extend your help and support to me; if I go wrong it is your duty to put me on the right path. …. The weak among you are strong to me unless I give them full jus tice, and the strong among you are weak to me unless I receive what is due from them…. Obey me while I keep obeying Allah and His Messenger (PBUH); renounce me when I disobey Allah and His Messenger (PBUH) for obedience to me is not incumbent on you then.”[4]

There are things that clearly stand out during Abo Bakr’s caliphate: for one thing, he uprooted the apostasy movement in the Arabian Peninsula when many people were unwilling to pay zakat- the 3^rd pillar of Islam. The decisive leader sent 11 armies to defeat the apostates. The mission was successfully accomplished. As a result of the battles, a number of huffaz[5] were martyred. The other thing is the compilation of the Qurán as advised by Omar (RA). Abo Bakr was hesitant at the beginning but he was convinced and the process began.

Omar Ibn Al Khattab (RA):

The prophet (PBUH) said to Omar once, “By Allah, Satan will never tread a way you pass through” (Al Bukhari 3294)

He also said, “Had there been a prophet after me, he would have been Omar” (Sunan At-Tirmizi 3686)

Omar Ibn Al Khattab showed an exemplary model for the leader. It is worth mentioning that the faculties and qualities he possessed were second to none. He was known as ‘Al Farouq’ i.e. the one who separates between haqq and baatil.

During Omar’s (RA) caliphate, the area of the Muslim state expanded to be around 22.5 hundred thousand square meters; the Muslim army opened Damascus, Ajnadeen, Jerusalem, Egypt and Persia. While it might be argued that the Muslim state was able to conquer Rome and Persia- the 2 most powerful states in the world at this time- due to their decline, the truth of the matter is that the Muslim stated was relatively new- it was about 20 years old.

Omar’s (RA) accomplishments touch many aspects, such as: political, social, administrative and financial dimensions of the Muslim state. Najeebabadi states that Omar instituted his firsts in these different spheres (2000:371). Amongst these accomplishments are: setting up the formal baitul maal (public treasury), introducing the Hijri calendar, adopting the appellation of Amirul Momineen, regulating military department, establishing a separate financial affairs department, introducing the record keeping for different things and setting the police department. Omar also was the first to allow traders of rival countries to come for business. The destitute Jews and Christians were given daily allowance. He enacted criteria for the selection of governors. Last but not least, he introduced a survey-like system to gather information about the state and the masses.

To conclude, it is nonnegotiable that the Muslim state in the caliphate of Abo Bakr and Omar has consolidated its position thanks to their invaluable efforts keeping the promises of the prophet (PBUH), abiding by the Qurán and Sunna, and applying shura and justice. As a result, most of the world at this time was subject to the Muslims and numerous people came to the fold of Islam willingly and the other practiced their teachings freely under the tolerance of the Muslims.

Bibliography

Al Sergani, R. (2006), إدارة عمر بن الخطاب. [online]. Available from <http://islamstory.com/ar/ إدارة_بن_الخطاب> [Accessed: 18th Dec 2013]

Al Sergani, R. (2008), دروس من حياة أبي بكر الصديق [online]. Available from <http://islamstory.com/ar/دروس_من_حياة_أبي_بكر_الصديق> [Accessed: 18th Dec 2013]

As-Soyooti, (2004), Tarikhul Khulafaa تاريخ الخلفاء . [Windows® PC application], n.d.: Maktabt Nizr Mustafa Al Baz

At-Tirmizi, (1998), Al Jamea Al Kabeer الجامع الكبير – سنن الترمذي. [Windows® PC application], Beirut: Dar Al Gharb Al Islamy

FDA[6], (2013), The Simple Encyclopedia of Islamic History  الموسوعة الميسرة في التاريخ الإسلامي. Cairo: Iqraakotob publishing

Najeebabadi, A. (2000), The History of Islam. n.d. : Darussalam

[1] The first rightly-guided caliph after prophet Muhammed (PBUH)

[2] The second rightly-guided caliph after prophet Muhammed (PBUH)

[3] FDA , (2013), The Simple Encyclopedia of Islamic History  الموسوعة الميسرة في التاريخ الإسلامي. Cairo: Iqraakotob publishing

[4] Ibn Saád, At-Tabaqaat (884 H)

[5] Those who memorise the Qurán.

[6] FDA is the acronym of Farik Derasat Islameyya, i.e. Group of Islamic studies research

Introduction

Prophet Muhammed (PBUH) is the greatest teacher who was able to transform the behaviours of a group of Bedouins in the Arabian Peninsula into the world’s leading civilisation in a relatively short time. This is because he was sent by Allah, the creator of the heavens and the earth and what is between them. Allah said to his prophet, the meaning of which is, “And thou (standest) on an exalted standard of character” Qurán (68:4)

The prophet’s teaching methodology

1. Using visual aids:

Ali Ibn Abi Talib narrated: The Prophet of Allah [SAW] took hold of some silk in his right hand and some gold in his left, then he said: “These two are forbidden for the males of my Ummah[1]”

The prophet used realia as well as speaking in order to stress the importance of the topic. Realia is ‘real-world objects that are brought in to the classroom as tools or aids’ as Robertson and Acklam (2000) said. I believe that realia provides an unforgettable visible true experience to the students.

2. Sympathising

Anas Ibn Malik narrated: I had a young brother who was called Abu Umair. He had a sparrow with which he played, but it died. So one day the prophet (May peace be upon him) came to see him and saw him grieved. He asked: What is the matter with him? The people replied: His sparrow has died. He then said: Abu ‘Umair! What has happened to the little sparrow?[2]”

Saphier, Haley-Speca and Gower (2008:21) suggested that educators should be aware of the learners’ emotional state and bring them into balance when needed.

3. Encouraging and praising

The messenger of Allah said to Abi Musa Al Asháari “If you were to see me, as I was listening to your recitation (of the Qur’an) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.[3]“

Encouragement, enthusiasm and praise are the first three moves to win students in the attention continuum proposed by the Research for Better Teaching Incorporation[4].

4. Experiencing and observation

In the long hadith of Sahl Ibn Sáad when he described how the prophet of Allah performed a prayer and then he faced the people and said: “I have done this so that you may follow me and learn the way I pray[5]”

A student, at the end of each month, remembers 13% of the data he gets through listening, 75% through seeing and 95% through discussion, experience and writing. (Bakkar, 2011: 53-54)

5. Questioning

Abdullah Ibn Omar’s hadith when the prophet asked the companions about a tree which is blessed like a Muslim[6].

Also, the Hadith of Abi Hurairah when the prophet asked them: “Should I not suggest to you that by which Allah obliterates the sins and elevates the ranks?[7]”

Bakkar (2011: 36-37) indicated that when we ask the learners meaningful questions it develops their intelligence and this skill makes the discussion more vivid and understandable.

Conclusion

Overall, what’s outstanding, I believe, is that all which is mentioned in this paper is a drop in the ocean compared to the teaching methodology of prophet Muhammed (PBUH). Teaching theories change over time; nevertheless, the prophetic methodology is still the renewable source from which we continue to benefit. For one thing, prophet Muhammed is selected by Allah to guide all humanity until the Day of Judgment, for another, the manifestation of his teaching methodology in the generations which followed his way is second to none: they opened the whole world and made breakthroughs in various fields whether education, theology, science or philosophy.

Bibliography

Al Abbasi, M. E. (2007) الرسول المربي و الأطفال, [online]. Available from <http://www.alukah.net/sharia/0/877/> [Accessed: 7^th July 2014]

Bakkar, A. (2011) صفحات في التعليم و النهوض بالشخصية, Cairo: Dar Assalam

Mahmoud, Y. (n.d.) سلسلة إعداد الداعية المربى : مواقف تربوية من حياة الرسول, [online]. Available from <http://www.saaid.net/aldawah/454.htm> [Accessed: 6^th July 2014]

Pickthal (n.d.) Qurán Translation [online]. Available from <http://www.quranexplorer.com/quran/> [Accessed: 6th July 2014]

Robertson, C. and Acklam, R. (2000) Action Plan for Teachers, London: BBC World Service

Saphier, J., Haley-Speca, M. A., and Gower, R. (2008) The Skillful Teacher, 6^th edition, USA: Research for Better Teaching, Inc.

Smith, M. K. (2001, 2010) David A. Kolb on experiential learning, the encyclopedia of informal education [onlie]. Available from: <http://infed.org/mobi/david-a-kolb-on-experiential-learning/> [Accessed: 7^th July 2014]

Sunnah (2014) Sahih Al Bukhari [online]. Available from < http://sunnah.com> [Accessed: 7th July 2014]

Sunnah (2014) Sahih Muslim [online]. Available from < http://sunnah.com> [Accessed: 7th July 2014]

Sunnah (2014) Sunan Abi Dawud [online]. Available from < http://sunnah.com> [Accessed: 7th July 2014]

Sunnah (2014) Sunan an-Nasaí [online]. Available from < http://sunnah.com> [Accessed: 7th July 2014]

[1] Sunan An-Nasaai 5144

[2] Sunan Abi Dawud 4969

[3] Sahih Muslim 793

[4] More data can be found in The Skillful Teacher (2008, pp.24)

[5] Sahih Al Bukhari 917

[6] Sahih al-Bukhari 5444

[7] Sahih Muslim 251

Introduction and meaning

Actions are judged by intentions is the first major fiqh maxim which is applicable to all sharia dimensions. It means that actions are judged according to the intention of the doer. An example that may highlight this is when a person gives a charity: is he doing this act for the sake of Allah or in order to be labeled “the benefactor” or “the generous”? So, the action is the same but the intention can cause reward or punishment.

Intention is a pillar that should be maintained in all actions and transactions.  For a deed to be accepted from a Muslim, two prerequisites must be fulfilled: Firstly, Ikhlaas i.e., sincerity and good intention. Secondly, Ittibaa’ i.e., following the sunnah of prophet Muhammed (PBUH) or what might be termed ‘following sharia’ in this context.

Evidences from Qur’an

The scholars of fiqh formed this maxim from the Qurán and th sunnah. Here are some Quránic evidences:

Allah said, the meaning of which is: “Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter, We bestow on him thereof. We shall reward the thankful” Qurán (3:145)

The Exalted also said: ” Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah ” Qurán (4:100)

Allah also said: “And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord ” Qur’an (17:19)

“Knoweth he not that, when the contents of the graves are poured forth (9) And the secrets of the breasts are made known, (10) On that day will their Lord be perfectly informed concerning them” Qurán (100:9-11)

Evidences from the Sunnah:

The prophet (PBUH) said: ” (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger is for the sake of Allah and His Messenger  ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated [1].”

The prophet (PBUH) also said: “You will be rewarded for whatever you spend for Allah’s sake even if it were a morsel which you put in your wife’s mouth.[2]“

The prophet (PBUH) also said: “Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.[3]”

The abovementioned evidences will be referred to on tackling the technological issues during in the next section.

The use of technology in the light of this maxim:

Technology is dominating the world in recent times; it became an essential part of people’s lives whether on the personal or the professional level. Consequently, most people are inevitably involved in modern technology in a way or another. The question that arises in the context of this research is: How can intention affect our approach towards technology? To insightfully handle this issue I am going to focus on the following technological aspects:

• Service providing:

There are three major service providing types to be addressed here: Application Service Providing (ASP), Network Service Providing (NSP) and Internet Service Providing (ISP). It is generally true that these service providing aspects can be considered as the gates to digital information; which is crucial for research, academia and even the day-to-day search for data.

Examples:

• Application service providers: Microsoft and its applications, such as: Microsoft office and Microsoft Windows.
• Network / Internet service providers: Google, on a large scale; and the many local companies that provide ADSL and Wi-Fi access in every city.

Good intention:

In addition to the worldly benefit, service providers can earn endless reward when this is done for the sake of Allah[4]. A subsidiary maxim to the first major one we talk about is: a good deed is rewarded if it is done for the sake of Allah. More specifically, intentions can be: Microsoft Word is used by scholars to publish their works and books, providing internet access to students and scholars to help them with research, services are used by online Islamic educational institutions that teach millions around the world. A man is rewarded for what he intended as the prophet (PBUH) said.

Bad intention:

On the other hand, service providers might get endless bad deeds if the intention was corrupt. For example: to provide internet access in an area where the inhabitants are mostly criminals, providing service to a company well-known for its support to the Israeli government, hosting a website of a major alcohol company.

• GPS / SAT. NAV.

Using the Global Positioning System or the Satellite Navigation can be a double –edged sword:

Good intention:

Providing this service to help people find places easier and save their times, providing it to a Muslim police in order to find criminals easily.

Bad intention:

Using the GPS to locate people’s places and using this data immorally, providing it to a mafia, providing it to a police known for transgression.

• Nanotechnology

The official website of the United States National Nanotechnology Initiative (2014) defined it as the study and applications conducted at the Nano level which is extremely small: about 1:100 nanometers.

Good intention:

Developing nanoships that travel inside the human body, discover diseases and provide medical treatment.

Bad intention:

Developing nanocameras that spy on people, developing nanoweapons which harm innocent humans.

• Social Networking

Social networking is fast-growing. It is “the top internet activity “as the Business Insider reported. Amongst the very popular networking websites are: Facebook, Twitter and Google Plus. Can intention have an impact on the user?

Good intention:

Many Muslim organisations and individuals are exploiting social networking websites to serve da’wah and Islamic education, such as: IOU, Productive Muslim, iEra, Moslehoon, etc. With a good intention to educate people and promote da’wah, a person can have as much reward as those benefit from the content.

Bad intention:

Likewise, bad intentions are manifested in networks which promote non Islamic content such as pornography and so on. Another example is using the social network as a trap for the less-educated youth to water-down their Islamic beliefs.

Conclusion

To sum up, each and every act in Islam needs an intention so that it can be rewarded. With technology today, Muslims should be aware of the sharia maxims and apply them. I believe it is essential to always have this equation in mind: a habit + good niyyah = worship.

Bibliography

Adler, E. (2014) Social Media Engagement [online]. Available from <http://www.businessinsider.com/social-media-engagement-statistics-2013-12 [Accessed: 5^th July 2014]

Al Azzawy, F. (2009) مدخل إلى علم المقاصد, [online]. Available from <http://www.alukah.net/sharia/0/6265/> [Accessed: 4^th July 2014]

Al Rajhi, A. (n.d.) قاعدة الأمور بمقاصدها, [online]. Available from: <http://www.saaid.net/Doat/alrajhi/19.htm> [Accessed: 4^th July 2014]

As-Sibeil, A. (n.d.) القاعدة الكبرى الأولى: الأمور بمقاصدها, [online]. Available from: <http://uqu.edu.sa/page/ar/10486> [Accessed: 4^th July 2014]

Pickthal (n.d.) Qurán Translation [online]. Available from <http://www.quranexplorer.com/quran/> [Accessed: 4th July 2014]

Sunnah (2014) Sahih Al Bukhari [online]. Available from < http://sunnah.com> [Accessed: 4th June 2014]

Sunnah (2014) Sahih Muslim [online]. Available from < http://sunnah.com> [Accessed: 4th June 2014]

What’s Nanotechnology? n.d., [online]. Available from < http://www.nano.gov/nanotech-101/what/definition> [accessed: 5^th July 2014]

[1] Sahih Al Bukhari 54 & Sahih Muslim 1907

[2] Sahih Al Bukhari 56

[3] Sahih Muslim 2564

[4] However, they should be Muslims, maintain Ikhlaas and Ittbaa’ as mentioned in the introduction and meaning section.

This article touches on one of the great companions of the prophet; that is Muaweyah Ibn Abi Sufyan (RA). It is divided into four sections: a) Introduction, b) Muaweyah’s virtues, c) The position of Ahlu-sunna regarding his mistakes, d) Conclusion.

Introduction

One of the most important beliefs a Muslim has is accepting the Quran and the authentic teachings of the prophet Muhammed (PBUH). Besides, an accurate methodology should be maintained when investigating history, which is, looking into the authenticity of the text. However, in case there is no authentic evidence; as Sakr (n.d.) states, there is an essential framework specific to the companions of the prophet, this is, Allah and the prophet’s praise on them. Hence, all the companions are religiously honest and just.

While it may be true that the prophet’s companions are not infallible, historians and the so-called critics should be cautious when talking about their mistakes and should work within the abovementioned framework. Muaweyah (RA) is one of the great companions who is attacked by non-Muslims and deviant groups. So, what was his position in Islam and what are his virtues?

The virtues of Muaweyah

There are virtues general to the prophet’s companions (including Muaweyah) and others specific to Muaweyah (RA); these are as follows:

1. According to the Qurán, Muaweyah is a believer: He was among those in the battle of Hunain whom Allah called ‘believers’. Allah said, the meaning of which is, “Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see…” Qurán (9:26)
2. He is among those whom Allah promised ‘Al Husnaa‘ i.e., the Paradise: He fought and spent in the battle of Hunain and At-Taif. Allah said, the meaning of which is, “Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised good ^[1]“ Qurán (57:10)
3. He is one of those whom Allah Has His mercy on them: Allah said, the meaning of which is, ” Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship” Qurán (9:117)

The ‘hour of hardship’ is the battle of Tabuk which Muaweyah attended.

4. He is a scribe of revelation: This is a great virtue as the prophet (PBUH) trusted him for this critical documentation. In Ibn Abbas’s hadith when Abee Sufyan asked the prophet to “Accept Mu’awiya to serve as your scribe. He said: Yes. [2]“. Ibn Taymeyah said that the prophet accepted him as his scribe due to his experience and honesty (Sakr, n.d.: 108)
5. The first to undertake a navel expedition: Those who were the first Muslims to do this are granted paradise. Um Haram informed that she heard the Prophet (PBUH) saying, “Paradise is granted to the first batch of my followers who will undertake a naval expedition.[3] “
6. Prophet Muhammed liked that Muaweyah and his family be honoured: Hind bint Utabah, the mother of Muaweyah, came to the prophet and said: “Messenger of Allah, by Allah, there was no other household upon the surface of the earth than your household about which I cherished Allah bringing disgrace upon it, (and now) there is no other household upon the surface of the earth than your household about which I cherish Allah granting it honour”. Allah’s Apostle said: It “is so, by Him in Whose Hand is my life [4]“
7. Prophet Muhammed asked Allah that Muaweyah be guided: the prophet said to Mu’awiyah: “O Allah, make him a guiding one, and guide (others) by him.[5]“
8. Omar Ibn Abdel Aziz or Muaweyah? A man asked Al Muafa Ibn Imraan about how Omar Ibn Abdel Aziz was compared to Muaweyah? He became very angry and said: “None is comparable to prophet Muhammed’s companions; Muaweyah (RA) is the prophet’s scribe, his friend/companion, his brother-in-law and his secretary of revelation.[6]“
9. He enjoins good and forbids evil: There are many examples: one of them is narrated by Homran Ibn Abaan that Muaweyah said (to the people): “You offer a prayer which we, who were the companions of the Prophet never saw the Prophet (PBUH) offering, and he forbade its offering,” i.e. the two rak`at after the compulsory `Asr prayer.”[7]
10. Great accomplishments: During his reign, there were major accomplishments that add to his virtues such as: ending the civil war between the prophet’s companions, subduing of the khawarij and the expansion of the Muslim world in all directions.

The position of Ahlu- Sunnah regarding Muaweyah’s mistakes

The understanding of Ahlu-Sunnah is the most moderate way which is supported by naql i.e., revelation; and aql i.e., logical reasoning. The two extreme ends regarding the prophet’s companions are:

• Nawasib: Who declared their hostility to aal albeite., the prophet’s household.
• Rawafid: Who claim to love aal albeit but are hostile to the prophet’s companions.

Both, either follow inauthentic or fabricated sources, or misinterpret authentic texts. On the contrary, the methodology of ahlu-Sunnah is systematic and far from personal interests. There are two main mistakes that concern people about Muaweyah:

Firstly: His opposition to Ali Ibn Abee Talib (RA).

Position: Though it is true that the right was on Ali’s side, both Ali and Muaweyah’s opinions (and actions) were the result of ijtihad and both justified what they did thinking that it pleases Allah. Muaweyah did not want the caliphate for himself but he wanted revenge for Othman’s murder. Some sects like the Shia excommunicate Muaweyah, nevertheless the prophet (PBUH) prophesised the conflict and declared that both sides are Muslims and from the Ummah. Prophet Muhammed (PBUH) said: ” A group would secede itself (from the Ummah) when there would be dissension among the Muslims. Out of the two groups who would be nearer the truth would kill them. [8]”

Secondly: The appointment of his son, Yazeed.

Position: Although there were many companions who deserved the caliphate, Muaweyah made his ijtihad believing that this was the best for the ummah. There were political and social factors why he took this decision: the ummah needed a firm ruler who would keep its unity. We have to bear in mind that some companions were for and some were against. Consequently, this was a matter of ijtihad and Muaweyah is rewarded.

The prophet said: “When a judge utilizes his skill of judgement and comes to a right decision, he will have a double reward, but when he uses his judgement and commits a mistake, he will have a single reward.[9]”

Conclusion

Overall, Muaweyah is an honoured companion: he has endless good deeds either by struggling in the cause of Allah by himself or by his armies that opened several territories and as a result, thousands of people became Muslims. He is not infallible: he committed mistakes that are outweighed by his virtues. He spoke about Ali in the best way and vice versa. This means that we must respect him, ask Allah to be pleased with him and all the prophet’s companions.

Bibliography

Al Aajurri, A (1999) الشريعة, [Windows® PC application] Riyadh: Dar Al Watan

Al Abbad, A (2000) عقيدة أهل السنة والجماعة في الصحابة الكرام رضي الله عنهم وأرضاهم, [Windows® PC application] KSA: Dar Ibn Khuzaymah

Al Munajjid, M. (n.d.) وقفات مع طاعنٍ في الصحابي الجليل معاوية بن أبي سفيان رضي الله عنه, [online]. Available from < http://islamqa.info/ar/140984> [Accessed: 4^th July 2014]

Al Nabhani, Y (n.d.) الأساليب البديعة في فضل الصحابة وإقناع الشيعة, [Windows® PC application] Egypt: Al Matbaah Al Maymaneyyah

Al Omairy, S. (n.d.) موقف الصحابة رضي الله عنهم من معاوية بن أبي سفيان رضي الله عنهما, [online]. Available from < http://www.dorar.net/art/1207> [Accessed: 4^th July 2014]

Al Sherbeny, E. (2005) في ضوء القرآن الكريم والسنة النبوية عدالة الصحابة رضى الله عنهم ودفع الشبهات, [Windows® PC application] Cairo: n.d.

Assallabi, A (2008) معاوية بن أبي سفيان – شخصيته وعصره, [Windows® PC application] Egypt: Dar Al Andalus Al Jadidah

As-Sergani, R. (2010) ولاية العهد ليزيد بن معاوية, [online]. Available from <http://islamstory.com/ar/> [Accessed: 4^th July 2014]

Pickthal (n.d.) Qurán Translation [online]. Available from < http://www.quranexplorer.com/quran/> [Accessed: 4th July 2014]

Sakr, S (n.d.) معاوية بن أبي سفيان أمير المؤمنين وكاتب وحي النبي الأمين صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كشف شبهات وردّ مفتريات, [Windows® PC application] Alexandria: Dar Al Khulafaa Al Rashdeen

Sunnah (2014) Jami At-Tirmidhi [online]. Available from < http://sunnah.com> [Accessed: 4th June 2014]

Sunnah (2014) Sahih Al Bukhari [online]. Available from < http://sunnah.com> [Accessed: 4th June 2014]

Sunnah (2014) Sahih Muslim [online]. Available from < http://sunnah.com> [Accessed: 4th June 2014]

[1] This is the translation of Pickthal, however, al husna is clarified in verse 101 of chapter Al Anbeyaa 21. It means the Jannah.

[2] Sahih Muslim 2501

[3] Sahih AL Bukhari 2924

[4] Sahih Muslim 1714

[5] Jami At-Tirmidhi 4213

[6] Al Sharia Lil Aajurri 5/1956

[7] Sahih AL Bukhari 3766

[8] Sahih Muslim 1065

[9] Bukhari and Muslim

In this research, I am going to touch upon the concept of ‘consumption’ in Islam and in conventional economy. The comparison will look on the following areas:

• Purpose of consumption
• Bare necessities
• Surplus and Extravagance
• Marketing
• Materialism or Asceticism

The purpose of consumption:

In Islam:

Is lam looks at consumption as a means to other goals, not as a goal. It assists the person to carry on his duties; however, Islam understands the human nature – humans look forward to the good things. Allah says, the meaning of which is,

“O mankind, eat from whatever is on earth [that is] lawful and good” (Qurán 2:168)

“They ask you [O Muhammed] what has been made lawful for them. Say, ‘Lawful for you are all good foods …” (Qurán 5:4)

This means that Islam looks at the ultimate goal as well as the means to reach this goal. It regulates consumption as there is clear evidence in the Qurán and sunnah that certain foods or types of clothes are forbidden due to their harmful effects, other than this all good طيب  foods are lawful.

In conventional economics:

While it might be argued that some governments or even private sectors may raise consumers’ awareness of being productive, the truth of the matter is that people are consuming more than producing. It is believed that the corporate culture aims at producing goods to make people consume to get interest. One example that might highlight this is the amount of ads we see every moment hidden in plain sight.

The bare necessities:

In Islam:

Consumption is guided in Islam. For a person to have the bare necessities of his life is the bedrock of production. As a rule, the more we should possess or consume, the more we should produce.

The prophet (PBUH) says, “Whoever of you is secure in his flock, well in his body and has the provision of his day, as if he possesses the entire life.“[1]

Islam, then, looks at shelter, security, provision, i.e. food and drink as the very basics that everybody should have. Striving to get more, in my opinion, should be for the sake of extra production a person aims at.

In conventional economics:

There are 2 points to consider: the first point is to look at Europe and America, and the other point is to look at countries under the poverty line. We can easily notice that corporate greed is so dominating that some rich countries throw wheat in the ocean to maintain a certain price ceiling, whereas other people are, by definition, dying out of hunger. Despite the efforts that some organizations exert, still, there is an immense body that controls the world’s corporate culture- which is mostly ‘monopoly’.

Surplus and Extravagance:

In Islam:

Islam did not ignore this issue as there is great emphasis on the extra property one may have. Zakat being the third pillar of Islam highlights this point.

Allah says, the meaning of which is, “And in their properties there is the right for the beggar and the mahroom (the poor who doesn’t ask others)” (Qurán 51:19)

“Take alms from their wealth in order to purify them and sanctify them with it. And invoke Allah for them” (Qurán 9:103)

The prophet (PBUH) would say in his supplication: “… and I take refuge with you [O Allah] from cowardice and stinginess …”[2]

In conventional economics:

There are 2 types of people: the ones who use the surplus of their wealth to invest for additional projects to gain more interest. As long as it is within the limits of sharia and its due zakat is paid, there no problem. However, the real problem exists if the person does not think of the falah concept. On the other hand, there are those who use surplus to be involved in a more unnecessary luxurious life. This is totally forbidden in Islam as Allah says, the meaning of which is, “Verily, spendthrifts are brothers of devil, and the devil is ever ungrateful to his lord” (Qurán 17:27)

Marketing:

In Islam:

Marketing is one of the main reasons why consumption is constantly increasing nowadays. From an overall perspective, Islam is not against marketing, but the main issue is that Islam is against cheating, deceiving and lying. If marketing is kept within the bounds of morality and falah then there no issue whatever. I remember reading a story about a Muslim scholar who used to sell clothes. When a customer came to buy an item of clothing, and there was a guest in the shop, the guest said, “What a nice piece is this!” with the aim of making the customer buy it. The scholar who owns the shop refused to sell it in order not has deceived the customer.

In conventional economics:

Marketing in conventional economics plays a crucial role in consumption. I would imagine that without marketing, there would not have been this consumer curse. Companies produce new items nearly every 3 months convincing customers that they need to have the new one. If we analyze the techniques used in marketing, we can conclude that companies in general are money-driven. It is crucial to limit this type of greed to achieve the necessary balance.

Materialism or Asceticism.

Islam takes a halfway through. The Holy Quran has adopted a Golden Mean between the two extreme ways of life, i.e. materialism and asceticism. On the one hand, it forbids excessive expenditure on the gratification of personal desires; while, on the other, it condemns abstention from the enjoyment of good and pure things of life.[3] Allah said, the meaning of which is, “O you who believe, forbid not the good things which God has made lawful for you and exceed not the limits…” (Qurán 5:87)

Which is better?

To conclude, it is clear cut that the Islamic way of looking at consumption is better due to the fact that it is a divine method ordained by Allah the creator of everything. Islam understands the human nature, it establishes the most ultimate balance, it cares for customers and it regulates the relationship between the producers and the consumers.

References:

1. The Noble Qurán, Android application, iQuran pro.
2. Sahih Al Bukhari, Windows® PC application, المكتبة الشاملة
3. Al Aahaad wal Mathany, Ad-Dahhak, Windows® PC application, المكتبة الشاملة
4. Afzal-ur-Rahman, Economic Doctrines of Islam (IOU, Islamic Economics) http://bais.islamiconlineuniversity.com

[1] Al Aahaad wal Mathany, Ad-Dahhak (2126)

[2] Sahih Al Bukhari

[3] Afzal-ur-Rahman, Economic Doctrines of Islam (IOU, Islamic Economics) http://bais.islamiconlineuniversity.com

“Culture” is seen as the total sum of civilisation, cultivation, thought and the whole life in its material and spiritual dimensions (As-Sayeh, 1977).  Habannakah (1998) suggests that the meaning of “culture” encompasses the different kinds of human development which are included in one of the three following categories: a) that which serves the material body, b) that which serves the society, c) that which leads to the ultimate happiness in the hereafter.

Oxford dictionary, however, defines culture as, “The ideas, customs, and social behaviour of a particular people or society”[1]. The issue that arises now is whether or not “religion” is part of “culture”. In this context, I recommend addressing both separately in order to establish the relationship between eachother.

Islam and Culture

Islam is not a mere religion that is practised inside places of worship but a comprehensive way of life that is ordained by Allah, the creator of the heavens and the earth and all humankind. Hence, Islam has a unique feature of organising various aspects of life.

Allah said, the meaning of which is, ” Say: “Verily, My Lord hath guided me to a way that is straight,- a Religion of right,- the path (trod) by Abraham the true In Faith, and He (certainly) joined not gods with Allah. Say: “Truly, My prayer and My service of sacrifice, My life and My death, are (all) for Allah, the Cherisher of the Worlds” Qurán (6-161:162)

Allah also said to prophet Muhammed the last messenger, the meaning of which is, “We sent Thee not, but As a Mercy for all creatures” Qurán (21-107)

Considering “Islam” and “Culture” as being separate, the point that stands out here is that Islam recognises culture as long as it does not have any conflict with what Islam teaches, no matter how far cultures are diverse across the world. An example that highlights this is that we can see nations who use spoons for eating food whereas others use chopsticks. Although these two ways were not practised during the prophetic era as people would use their hands, they are not impermissible as long as the right hand is used. Nevertheless, if people use their hands for eating, as the prophet salla Allah alaihe wasallam did, but the left hand instead of the right one; this is considered totally against Islam.

What does Islam teach about culture?

There are principles that shape the Islamic culture. The five pillars of Islam form the acts of worship and they are as follows:

• Bearing witness that none has the right to be worshipped except Allah and that prophet Muhammed is the messenger of Allah.
• Performing the five daily prayers.
• Giving Zakat, i.e., alms or charity.
• Observing Sawm, i.e., fasting.
• Performing Hajj, i.e., Pilgrimage to Mecca.

The six articles of faith are also the basics of a Muslim belief system, they are:

• Belief in Allah
• Belief in the Angels.
• Belief in Allah’s scriptures.
• Belief in Allah’s prophets and messengers.
• Belief in the Last Day, i.e., the Day of Judgment.
• Belief in the pre-destination.

The Islamic culture is basically the outcome of believing in the abovementioned articles as well as acting upon them: manifested in the five pillars of Islam. In other words, Islamic culture is the customs that are noticed as a result of the daily practices of the people who follow the genuine Islam (Phillips, n.d.).

It is generally agreed that our conceptual framework of understanding morality has a direct effect on our conduct and behaviour, i.e., our culture. That’s why Philips (n.d.) discussed the foundations of Islamic morality from two angels: Good and Evil; and Halal and Haram. He clarifies that good and evil are decided by Allah as he encompasses the consequences of peoples’ actions. So, what pleases Allah is considered good and what displeases Him is wrong and evil. In addition to this, Dr. Philips further mentioned that halal (permissible) and haram (impermissible) are also to be defined by Allah and this is according to whether the action is beneficial or harmful[2].

What does Islam consider about culture?

Allah subhanaho wa taála, the creator of the heavens and the earth, and what exists between them sent his last messenger, prophet Muhammed salla Allah alaiyhe wa sallam with the religion of Islam as a valid way of life until the Day of Judgment. Consequently, Islam; displayed in the Qurán and authentic teachings of the prophet, established a general framework that appeals to everybody and every nation in the whole universe.

Allah said, the meaning of which is, “On no soul doth Allah place a burden greater than it can bear” Qurán (2-286)

Therefore, Islam considers the culture-specific manifestations as long as they are in line with Islam. For instance, there are types of food recipes for different cultures; a Muslim can eat whatever kind of food he or she likes since the food being halal is maintained, i.e., no pork or alcohol, etc. So, in a nutshell, a Muslim can be Arabic, Asian, African, European or American; they can practise Islam within their culture.

What does Islam abandon about culture?

Though it is true that Muslims have their own culture, we should also bear in mind that the ‘Muslims’ culture’ does not necessarily reflect the ‘Islamic culture’. Nowadays, many Muslims follow what came to be known as ‘Folk Islam’ or ‘Cultural Islam’, which is not necessarily in agreement with what Islam teaches.

Philips (n.d., pp. 35) states that “There are four basic sources for un-Islamic traditions in cultural Islam: Pre-Islamic practices, adopted practices, religious innovations and factionalism”.

This was mentioned in the Qurán many times, for instance, Allah said, the meaning of which is, “When it is said to them: “Follow what Allah hath revealed:” They say: “Nay! we shall follow the ways of Our fathers.” What! Even though their fathers were void of wisdom and guidance?” Qurán (2:170)

The prophet salla Allah alaihe wa sallam said “… for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.”[3]

On the whole, such practices hinder the progress of the Muslim nation both nationally and internationally and every possible step should be taken to educate the Muslims all over the world and make them distinguish between what is Islamic and what is traditional.

Conclusion

To conclude, it is clear that the concept of culture is about how people live their lives under what kind of principles and how this is demonstrated on peoples’ behaviour. Islam considers culture under the prerequisite that it does not conflict with the authentic Islamic teachings. The question is, though, will Muslims be able to meet the challenge nd differentiate between what is traditional and what is Islamic?

Bibliography

Ali, Y. (n.d.) Qurán Translation [Microsoft Word add-in]. Available from < http://quran-in-word.software.informer.com/1.3/> [Accessed: 17th June 2014]

Al Sayeh, A. (1977) الحضارة الإسلامية, Madinah: Islamic University in Madinah [ الموسوعة الشاملةWindows® PC Application]

Bin Hamad Al Oda, S. (1433) الاتباع المحمود و الاتباع المذموم [online]. Available from < http://www.khutabaa.com/index.cfm?method=home.khdetails&khid=4434> [Accessed: 17th June 2014]

Habannakah, A. (1998) الحضارة الإسلامية أسسها ووسائلها وصور من تطبيقات المسلمين لها ولمحات من تأثيرها في سائر الأمم , Damascus: Dar Al Qalam [ الموسوعة الشاملةWindows® PC Application]

Oxford Dictionaries, 2014. Definition of Culture in English [online] Available at http://www.oxforddictionaries.com/definition/english/culture?q=culture [Accessed 15th  June 2014]

Philips, B. (n.d.) The Clash of Civilizations, Qatar: Islamic Online University

Sunnah (2014) Sunan Abi Dawud – dKitab Al-Sunnah [online]. Available from < http://sunnah.com/abudawud/42> [Accessed: 17th June 2014]

[1] Oxford Dictionaries, 2014. Definition of Culture in English. [online] Available at <http://www.oxforddictionaries.com/definition/english/culture?q=culture> [Accessed 15 June 2014]

[2] We believe that the human mind is imperfect, so as humans we sometimes can understand the wisdom behind rulings and teachings, but sometimes we can’t. in both cases we must submit to the will of Allah and obey Him as He is the All-Knowing.

[3] Sunan Abi Dawud 4607