A Call for Coexistence - Amr Khaled

[Expired]

A Call for Coexistence - Amr Khaled

Episode 1


In the name of Allah, the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS).


If we look around us, we’ll identify many problems; problems between our countries, problems between us as Muslims. All these problems have brought us here today with an initiative for coexistence.


For example, in Iraq, thousands are being killed and I am not talking about occupation but I mean because of sectarian differences. The same is happening in Palestine. I know that there could be external powers involved in Iraq and Palestine, but at the end of the day, if we learn to live with each other in peace, no one will be able to influence us that way. Even in Lebanon that used to be a token of love between the different sects! Their differences were the source of their welfare! But now they have started to clash. In Darfur (in Sudan), I was under the impression that all these killings were between Muslims and non-Muslims, until I woke up to the realization that they are all Muslims! I realized that all over the Arab world, we have a big problem in agreeing with each other! You might think that this program is a political one! But in fact, it is not.


Look at our homes! Parents and children are living in separate islands. Divorce rates are escalating drastically. Look at the youth! They can’t find anyone to talk to. Consequently they have isolated themselves, resorted to drugs and from there they are headed to extremism, delinquency and corruption.


In our schools and universities, there is no dialogue between the teacher and the student. The courts are so full of cases arising from nothing but disputes and clashes. Even in the mosques, we had the hearts to start fights and clashes! The concept of coexistence is not taught in our schools or universities. How come we never find courses on communication skills? I haven’t heard of a Friday sermon that tackled this topic before. I haven’t heard of bedtime stories or board games having this issue as their main theme.


The concept of teamwork is utterly missing from our industries, companies, universities, and scientific research. In Europe the companies are merging for added power while we are being scattered around. But when it comes to us, we can’t work with each other.


Even the Muslims living in the West have isolated themselves; refusing to coexist with the new society that surrounds them. We need to offer them a way in which they can smoothly integrate with the societies they are living in, without dissolving or losing their identity.


Let’s imagine that this is the circle of my thinking and this is the one of your thinking. If we keep away from each other, the two circles will always be distant. But if I want to be successful I always have to work on the common overlapping area. Let us work on enlarging it. A scholar once said, “Now I can see clearly because I have mounted everybody’s shoulders the day I heard everybody’s opinion.”


What is coexistence?


There are two objectives for this program. The first one is to instill the idea of coexistence. The second objective is to provide you with the needed skills to achieve coexistence. Whenever I use the term “the other” people instantly jump to one conclusion that I’m only talking about the West. No!! Psychologists tell us that “the other” is a term used by people from their early childhood, when they started coexisting with all the external factors surrounding us.


The first lesson Allah taught to all humanity was coexistence; if you (mankind) will descend to the earth, then you must learn how to live with each other. Allah says what can be translated as, “And recite to them the tiding of the two sons of Adam with the truth as they offered a sacrifice, (Literally: sacrificed an all-sanctified sacrifice) (and) it was (graciously) accepted of one of them and not (graciously) accepted of the other. One (of them) said, “Indeed, I will definitely kill you.” (The other) said, “Surely Allah (graciously) accepts only of the pious” (TMQ, 5:27). “The other” was used here though we’re talking about two brothers; each had his own way of thinking.


The one who is able to coexist is always a person who is self-confident, strong, open-minded and civilized. That’s why Islam is so open to the whole world, because it’s a profound religion and a complete way of life. It has all the factors that enable you to be a good Muslim, yet at the same time so open to the other.


Coexistence does not mean dissolution, or loss of one’s identity, faith or character. Coexistence as a concept exists between two parties: both of them must interact mutually. Let me say this to the Western countries; you can’t enforce your culture on me and then expect me to coexist. You can’t enforce our youth to be a carbon copy of your own culture, and then ask us to coexist. You can’t occupy our country, and then ask us to coexist. We are calling for coexistence between two parties who respect each other’s wishes. This program will tell all the stories of coexistence throughout our history because I want all the youths to be proud of their identity. So coexist but never forget your roots. You have a global mission. You will be open to the whole world, yet proud of your own Muslim identity.


The Prophet (SAWS) taught us that the Muslim who interacts (i.e. coexists) with people and is patient in enduring their harm is better than the one who doesn’t interact and hence is not harmed by them. So don’t think that you are better because no one is harming you.


Coexistence is when we live with each other and accept each other for what we are. Coexistence is when we argue with each other and respect each other even in our differences. Coexistence is when we accept each other’s presence and establish common grounds even when we disagree.


What does Islam say about coexistence?


You’ll be proud to know what Islam says about coexistence. The first thing Islam teaches us is that it is not shameful that we are so different! It is a universal law since it is in our nature to be so different. The greatest creation made by Allah is the human mind. There is no way that all human minds can be identical. How come you accept that we are so different on the outside, yet you do not want to accept us being different in the way we think? Your son has to be different from you; he can’t be a carbon copy of you! If you believe in a certain sect or follow a certain school of thought, you can’t expect everybody else to be identical to you. If you accept this, then you have covered half of the way to overcome this problem.


Islam even says that these differences between us enrich our lives. Allah says what can be translated as, “…and We have made you races and tribes that you may get mutually acquainted” (TMQ, 49:13). This sentence “that you may get mutually acquainted” has a very vast meaning in Arabic that encompasses: exchanging benefits, getting along, making use of each other’s ideas and exchanging economic interests.


Allah says what can be translated as, “And help one another to benignancy and piety” (TMQ, 5:2). This ayah (verse) is not just for Muslims but for all mankind. Let’s help one another in combating the dangers of drugs, of the bird flu epidemic. The rest of the ayah says, “and do not help one another to vice and hostility” (TMQ, 5:2). So you can’t occupy my land, and then ask me to coexist with you.


The Islamic civilization reached its prime when different nationalities and backgrounds joined Islam. Had it not been for Andalusia, which had flourished at the hands of the Muslims, Europe would have never been what it is now. The United States is what it is now because of the various ethnicities and nationalities that have blended together.


I’m challenging all of the constitutions of the Western world to state a single phrase included in them that encourages their people to go and get acquainted with others. The only constitution that has such a phrase is the Qur’an. The West should not look upon us condescendingly saying that it was them who invented coexistence, because this is not true.


Look at this great ayah, “And if your Lord had (so) decided, He would indeed have made mankind one nation; and they do not cease differing (among themselves). Excepting the ones on whom your Lord has mercy, and He created them for that (end)…” (TMQ, 11:118-119). Another ayah that stresses this meaning, “And of His signs is the creation of the heavens and the earth and the differences of your tongues and colors. Surely in that are indeed signs for knowledgeable men” (TMQ, 30:22).


The Prophet (SAWS) depicts this concept by saying that Muslims, in their mercy and compassion, are like one whole body. If one organ is in pain the rest of the body will ache with fever and insomnia. The Prophet (SAWS) is giving you an example from your own body. A body has various organs each with a different function and different role, yet when they worked in union as a team they became like one unit.


The Qur’an is all in the form of a dialogue. It conveys the various dialogues between the prophets and their peoples. The Qur’an even conveys the dialogue of those who objected to Islam. Look at how many times you’ll find the word “they said” in the Qur’an!


Look at “Surat al-Baqara[1]”, which outlines the methodology of Islam, until it reaches the ayah[2] of “al-Kursiyy”, which presents the Islamic creed. The very following ayah starts with, “There is no compulsion in the religion” (TMQ, 2:256). So after placing the whole methodology between our hands, this ayah is stated to the effect that no one is obliged to take this method. “So whoever decides, then let him believe, and whoever decides, then let him disbelieve” (TMQ, 18:29). Everyone is left the choice to believe or not to believe.


Look at how the Qur’an talks about the common grounds in, “Say, “O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) come to a level word between us and you, that we worship none except Allah, and that we do not associate anything with Him, and that some of us do not take to themselves others (Literally: some “others”) as lords, apart from Allah”” (TMQ, 3:64). Look at how gentle is this ayah addressing non-Muslims, “And surely, either we or you (only) are indeed upon (right) guidance or in evident error” (TMQ, 34:24). So how about the dialogue between us Muslims!


Meditate this great ayah, “O you mankind, be pious to your Lord, Who created you of one self, and created from it its spouse, and from the two disseminated many men and women” (TMQ, 4:1). We all came from one source: Adam and Hawwa (Eve).


This is what unites us with each other.


Do you know what the Prophet (SAWS) did once he reached Madinah? He called for spreading peace and greetings, feeding the hungry, and observing kinship ties. The Madinah at that time was full of clashing tribes like: Aws and Khazraj. He fraternized between the Aws and Khazraj tribes. Next, he built the mosque where the whole society would gather. Then, he renamed the city of “Yathrib” to be “al-Madinah” meaning “The City” so as not to be attributed to any particular tribe. Then he issued a constitution addressing the Jews, the disbelievers, the Muslims and everyone, asking them all to live in peace. I don’t know of a constitution calling for coexistence, like the one made by the Prophet (SAWS) in Madinah.


To all those who are afraid of Islam, and to those who refuse to add religion in the syllabuses for fear of extremism, I want to suggest the exact opposite. I want you to teach them the real Islam so they know how to coexist. If you dread extremism; then teach your children proper Islam. I want to fulfill Allah’s saying, “so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences)…” (TMQ, 8:1).


The Prophet (SAWS) told us that thrashing out our differences and reconciling is even better than fasting, night prayer, and charity. By Allah, our intention from this program is, “Surely the believers are only brothers; so make a reconciliation between your two brothers, and be pious to Allah, that possibly you would be granted mercy” (TMQ, 49:10). The Prophet (SAWS) also told us that things that cause strife between us, act like a “shaving” device that “shaves” our religion off, not our heads.


Allah says, “You have been the most charitable nation brought out to mankind…” (TMQ, 3:110). So I’m proud of that, but at the same time I’m capable of coexisting.


The relation between coexistence and development


Let me ask you this: How can we propose to develop ourselves while we can’t even coexist? It would be a catastrophe. If I want to establish development, then why don’t I build over what I have? I want to tell you a nice story about a boat that was in the sea, in a place where the sea meets with the river. The fishermen wanted some fresh water desperately. They signaled a faraway ship sailing to the west to send them some water. The captain told them, “Are you asking us for fresh water when it is right under you!” And I’m saying the very same thing: the fresh water is right there with us; our history.


Honestly I have to tell you that right now there are some who are trying diligently to drive us all back into wars and strife; to the times of the crusades because they want to sell weapons and make fortunes. So instead of hostility we’ve come to propose Islam’s viewpoint. The first ayah that comes in the Qur’an addresses the Lord of the worlds, “Praise be to Allah, The Lord of the worlds” (TMQ, 1:2), and the last ayah in the Qur’an addresses the Lord of mankind! , “Say, “I take refuge with The Lord of mankind” (TMQ, 114:1). Hence, the Qur’an is a universal book. So be open, coexist without dissolving or losing your faith.


Overview of the coming episodes


Starting next episode we will be telling you the stories of the four Imams (Islamic scholars): ash-Shafe’yy, Abu-Hanifa, Malik and Ahmad Ibn-Hanbal. We are not going to discuss them from the point of view of Islamic jurisprudence. We will focus on coexistence intertwined in the stories of the four Imams.


Finally, may the Peace of Allah be upon you all.

Source for all parts of this topic (http://www.amrkhaled.net/acategories/categories222.html)

[Expired]

Episode 2


In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).

Let me welcome you all and let us continue our "Call for Coexistence"

To remind ourselves, coexistence means how to understand, communicate, and respect each other even if we disagree; how to build bridges, instead of barriers.

Our intention is to reduce the rates of divorce, eliminate misery, enhance dialogues, and to approach this generation and to protect them from addiction and extremism.

We aim at fulfilling this ayah[3] that can be translated as, "so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences)" (TMQ[4], 8: 1). Our intention is to make the believer friendlier and easier to get along with. "Surely the believers are only brothers; so make a reconciliation between your two brothers" (TMQ 49: 10). The Prophet (SAWS) has warned us that there is no goodness in those who are not friendly towards others.

Our goal is to make Islam revered throughout the world. Our disrespect towards each other made the west regard us as barbarians who are unable to communicate. How can this be when our religion and our Qur'an call for coexistence and dialogue?

Coexistence does not mean dissolving in the other party and erasing the identity of our youth, as the West wants us to. Muslims living in the west should coexist with their societies without losing their Islamic identity so that they can give a working example on the greatness of Islam.

I made an extensive research to find an anecdote about coexistence derived from our history. Why resort to examples from other countries or cultures when we have ample examples in our history. There is no problem of course in benefiting from others’ experiences, but let us take this opportunity to show the truth about Islam.


We shall focus on the four Imams.

Why the four Imams?


One might wonder what the four Imams have to do with coexistence.

As a matter of fact, they are the leaders of coexistence, communication, dialogue and civilization in Islamic history, or even in the history of humanity.

Another reason that I chose them is that they lived in an era similar to the present era. It was an era of freedom and renaissance of all fields, the Abbasid and the end of the Umayyad ruling, the days of Harun ar-Rashid.

During their time there were cultural invasions on Muslims. See how related this point is?

How could the four Imams coexist without dissolving, when many other cultures, including Greek, Roman, and Persian cultures began to mix with Islam?

It was also a period preceded by conflict, the one which took place between Ali Ibn-Abu-Taleb and Mu'aweya Ibn-Abu-Sufyan. We shall see how they tackled this issue.



The four Imams and Islamic jurisprudence

The four Imams lived during the time when Islamic jurisprudence was being formed.

At their time, the Prophet (SAWS) and his companions (RA[5]) had died and had left us the Qur'an, whose ayahs are around 6000, and the sunnah[6]. The incidents, however, are unlimited through the history of humanity. How then could they extract solutions from the limited resources?

This is what jurisprudence is all about. It means finding solutions for people's problems covering all issues, in the light of the Qur'an and sunnah: in marriage, divorce, dealings, people's relationships with each other, the relationship between Muslims and non-Muslims, the role of the governor towards the citizens, worship, etc. Jurisprudence is one of the greatest and most important Islamic sciences.

The four Imams are pioneers in this field. Each one of them had his own way of thinking and philosophy. They differed in large issues, yet they loved and respected each other.


Do you realize now the reason behind choosing the four Imams?

It is because they are a unique outstanding example of coexistence, dialogue, and listening to the other, and accepting them.


What are the distinguishing traits of the four Imams?

There were other jurists who were more learned than the four imams, but the schools of the four imams outlived them all. The reason they succeeded is that they were capable of coexisting with others. The four Imams coexisted with their previous and following generations. Thus they passed their knowledge on to the next generation, and their students spread it; so their knowledge was destined to last. Contrary to Abu-Hanifa, other scholars like al-Laith Ibn-Sa'ad of Egypt, did not do this. This was the reason why their ideas didn't reach us. Imam ash-Shafi'y said about him that he was more learned than Malik, yet his companions failed him as they did not pass their knowledge on to the next generation.

Abu-Hanifa selected four of the poor students whom he foretold to be brilliant and gave them scholarships. He has introduced the concept of scholarships, long before it was known in Europe. Among his students was Abu-Yusuf, who later became the supreme judge of the Islamic world.

We are far from doing this nowadays and hence all the brilliant youth migrate to the west.

We have to lead the next generations to success. Instead of tormenting young talented employees in our companies, let us encourage them and give them a real chance.

Another reason for their success is that they were flexible. Flexible people know how to coexist with others. They traveled a lot and got in contact with people. Furthermore, they lived in main, capital cities. If you are isolated, then you cannot succeed. The Prophet taught us that the Muslim who interacts (i.e. coexists) with people and is patient in enduring their harm is better than the Muslim who does not interact and hence is not harmed by them. Although they sometimes disagreed with the rulers, yet their relationship with the rulers never reached the extent of clashes. They were not hypocrites, as well. Thus their knowledge was not banned.

The four Imams benefited millions of people. Imam ash-Shafe’i introduced a new idea of how deductions in any science should have fixed rules. He established the method of logical thinking. Later on, Ibn-Rushd in Andalus (Spain) was influenced by this method. Europe benefited from Ibn-Rushd, and hence, indirectly from ash-Shafi'y. He should have won the Nobel Prize, as he was the first to introduce the method of logical thinking.

The four Imams had something original to introduce to people. Thousands of students attended Ibn-Hanbal's lectures in Baghdad for 10 years. How was that? Anyone who has some ideas or thoughts will run out of them after some time. He must have had exceptional abilities in coexisting with people. Also Imam Malik died at the age of 78. He kept giving lectures for 60 years.


A brief introduction about the four Imams

Let us make it in the form of an identity card.


First - Place of birth and residence:

Two imams were born in Iraq, Abu-Hanifa in Kufa and Ahmed Ibn-Hanbal in Baghdad. The other two lived in al-Higaz: Malik was born in Madinah, and ash-Shafi'y was born in Gazza, Palestine, but at the age of three he went to live in Makkah. As we can see, all of them lived in main cities.


Second – Origin:

Two imams were of Arab origins: Ash-Shafi'y, of course, whose ancestor relates to the Prophet, as he was from Quraysh, and Ibn-Hanbal who was from the tribe of Banu-Shaiban, a renowned tribe. The other two were of non-Arab origins. Abu-Hanifa was of a Persian origin, whereas Malik's ancestors were slaves, set free at the beginning of Islam.


This is a significant point in coexistence. How could the Arab society accept people of non-Arab origins to be the leaders in jurisprudence? You see how much Islam has changed the way people used to think? Nowadays in our societies, two different social classes cannot coexist with each other. People are classified according to their nationalities, their passports, and their wealth.

Chronology:

First is Abu-Hanifa, being born in 80 A.H, then Malik, Ash-Shafi'y, and the last one, Ahmad Ibn-Hanbal.

Each of them was a student of the other. Ahmad Ibn-Hanbal was a student of ash-Shafi'y and in turn, ash-Shafi'y was a student of Malik’s. Ash-Shafi'y and Ibn-Hanbal were students of the disciples of Abu-Hanifa: The first was a student of Muhammad Abul-Hassan, and the second was of Abu-Yusuf. All of them were interrelated and they all respected each other.

Financial situation:

Two of them were rich, and two were poor, lest anyone might think that coexistence is limited to one standard of living.

Abu-Hanifa was very wealthy; he was a successful merchant. He used to wear expensive suits. Malik liked to be elegant and well-dressed. The poor students were the dearest to Abu-Hanifa. Ibn-Hanbal and ash-Shafi'y, though poor, were courted by royalty, as they were able to deal with all classes.


Physique:

All of them were handsome tall guys. Malik was a blond man with blue eyes. Ash-Shafi'y was dark-skinned and very handsome as well.

Books:

Three of the four imams wrote books but one did not. Ash-Shafi'y wrote his ideas in a book entitled "Ar-Resala", Ibn-Hanbal wrote "Al-Musnad", and Malik wrote "Al-Muwatta'". Abu-Hanifa chose a rather different approach. He used to hold meetings with his students and what the majority agreed upon was then written down.

Some other great scholars stopped their lectures and joined Abu-Hanifa to help him, for they saw it was more beneficial for Islam. Therefore when you think of the concepts of team work, focus group and brainstorming, remember that Abu-Hanifa was the one who pioneered these concepts in the year 80 A.H.

Our main topic is coexistence; may be we can save one soul in Iraq with these words. May be somebody in Lebanon will decide to reconcile with his enemies. May be somebody in Darfur remembers the Prophet's teachings which emphasize that Muslims are one nation, equal in respect of blood and even the weakest or the least important of them is entitled to give protection on behalf of them. The discrepancy between the Prophet's saying and reality is painful, but we are still optimistic.

Let us continue talking about the four Imams.

How long did they live for?

They lived long. The only one who died rather young was ash-Shafi'y, at the age of 54. Imam Malik kept on giving lectures for 60 years in the Prophet’s mosque. He started at the age of 17 years until he died at the age of 77.

How could they sustain the admiration and respect of the public for all these years? Knowledge, though necessary, is not the only reason. There must be other factors such as charisma, the ability to tolerate others, to deal with people, and to listen to others. Abu-Hanifa once wrote "I learned from a barber five issues in jurisprudence I had not known before."

Their Fame:

One of the secrets behind their success is that they were role models. They practiced what they preached and they were great worshippers. Thousands of people attended Malik’s lectures in ar-Rawda. He used to teach students from 3 different continents and 3 generations. Wherever ash-Shafi'y went, thousands of people gathered around him. It was said that nobody, apart from the rightly guided Caliphs, was as famous as ash-Shafi'y and Ibn-Hanbal at that time.

In the meantime, they were sometimes harmed, beaten and imprisoned. When in prison, Ibn-Hanbal used to say, "My funeral and yours will tell the difference between us". His funeral was attended by thousands of people; all the roads were blocked. Abu-Hanifa was imprisoned and tortured when he refused to accept the post of supreme judge at the time of Caliph al-Mansour. This was because the latter intervened with the work of the judges for the sake of his interests.

Women in the imams’ lives:

Ibn-Hanbal's mother was a young widow of 25 who refused to marry after his father's death. Ash-Shafi'y's mother told him that she had vowed him to learning, so that he might unite the nation. Malik's mother guided him to this path. His daughter too played a significant role in correcting the students’ mistakes during the lessons.

One of Malik's tutors was a woman, Aisha Bint-Saad Ibn-Abu-Waqqas, the daughter of the great companion who conquered Iraq. When ash-Shafi'y came to Egypt, he went to learn from Lady Nafisa, the granddaughter of the Prophet (SAWS). Abu-Hanifa had a special place for women among his 30 disciples to help him in his juristic opinions.

Abu-Hanifa’s mother used to think of him merely as her own child. She once made a vow and wanted to change her mind about it. She refused to follow his opinion, and decided to consult Zur'a al-Qas; a worshipper, not even a jurist. Abu-Hanifa obeyed her and offered to accompany her to that man. He sent to Zur'a a letter telling him how to answer his mother's question. He answered her by what Abu-Hanifa told him and she accepted it!

Their talents:

Besides jurisprudence, the four Imams were also talented in other fields. Ibn-Hanbal had the talent of penmanship. Ash-Shafi'y was a talented poet.

Finally, I would like to ask Muslims who live in the west to integrate with their societies and to be proud of their origins. I am asking people of Iraq, Palestine and Lebanon to learn from our history. Let us all spread coexistence among us. I have a plea, let not the "Call for coexistence" be a one-sided dialogue. Send your comments and experiences on the website www.amrkhaled.net.

Thank you so much. May Allah’s Peace be upon you all.

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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him]

[3] A verse in the Qur'an.

[4] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[5] RA= Radya Allah ’anh [May Allah be pleased with him/her].

[6] Prophet’s traditions.

[guidance]

:as:

Jazaki lahu khair sister, these are excellent readings - a great new program launched by the Da'ee Amr Khaled.


The First Episode

There is a summarised english audio/video version of this, it's awesome, check it out insha Allah:

A call for coexistnace - Amr Khaled (http://www.amrkhaled.net/englishdemo/english_demo_vh.rm)

[Mo3tasem]

:as:

WOW :shock:

I never knew his lectures existed in english video!!!!

Jazakomlahu khair!!

[Expired]

Episode 3

Even though we might differ, let us coexist. Coexistence is derived from the word existence, which means to live together. Differences are part of the law of nature on which the universe was built. The reason behind this program is the awful hardship the Muslims are facing nowadays. We can disagree but we should still talk, converse, respect, and accept each other’s existence. Our motto through out these episodes will be the following verse that says, “O you mankind, surely We created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted….” (TMQ[1], 49:13). Therefore these differences exist to enable us to mutually acquaint.



Harmony is a commitment in Islam and every juristic judgment in Islam aims at spreading harmony among people in general and Muslims in particular. Allah[2] created earth so that we may develop it through the exchange of interests, thoughts, economy and trade.



We are different, but can we still coexist.



The 4 imams, Imam Abu-Hanifa, Imam Malik Ibn-Anas, Imam ash-shafe’iyy and Imam Ahmad Ibn-Hanbal (great scholars) are credited for being the first to shape Islamic jurisprudence and have their own schools. Jurisprudence, one of the most important sciences in Islam, is the science of finding solutions for peoples' problems in life in light of the Qur’an and Sunnah[3].



Throughout this program I will endeavor to achieve what the following verse says, “Surely the believers are only brothers ...” (TMQ, 49:10). My intention is to bring us together and Allah is my witness. We will not get mutually acquainted unless we coexist together, only then can we talk about revival and how to deal with other nations and races in this revival. The first step will be how to live and coexist together?



We shall start with Imam Abu-Hanifa; a prime example of how to effectively coexist. His name is No’man Ibn-Thabet al-Mazraban, a Persian. His grandfathers were non-Arabs but they embraced Islam. He was born in Koofah in the year 80 after hijrah[4] and died in the year 150 after hijrah. Thus he lived for 70 years. He paved the way for those who followed him. He was the first to develop the revered science Islamic jurisprudence.



Scholars say, "Muslims should supplicate for Abu-Hanifa in their prayers because he was the first to shape Islamic jurisprudence and laws in Islam". Today we find Muslims in disagreement with one another, yet Islam and Muslims at that time accepted Abu Hanifa despite being a non-Arab.



Ibn-Abu Laila, a scholar, was once sitting with Eissa Ibn-Hisham, the ruler of Koofah who was fanatic about Arabs. Ibn-Hisham asked him about the best jurisprudence scholars and Ibn-Abu Laila replied with many great names. When Ibn-Hisham discovered that the scholars of Al-Madinah, Makkah, Yemen, Yamamah, Levant, the Arab Peninsula and Basra were all non-Arabs, his face turned red with anger. He then asked who is the scholar of Koofah, Ibn-Abu Laila was going to say Hammad, the teacher of Abu-Hanifa who was a non-Arab but instead he mentioned an Arab called Ibrahim al-Nakh’iyy. Ibn-Hisham breathed a sigh of relief and said “Allahu Akbar (Allah is the greatest)”.



Non-Arabs excelled in science, meanwhile Arabs were preoccupied with battles and conquests therefore they were not able to delve in science. Non-Arabs wanted to be part of the new nation and Islam so they concentrated on science; hence a balance between the two groups (Arabs and non-Arabs) was achieved. Arabs are credited for accepting the study of non-Arabs of Islamic sciences, and as a result the community became integrated.



Are community members nowadays ready to accept each other? When Arabs gave the chance to non-Arabs to study and excel; they effectively preserved many revered sciences of Islam. A man like Abu-Hanifa, for example, was accepted by the community although he was of Persian origin. Later on, Abu-Hanifa becomes known as the ‘Greatest Imam’ and the ‘Imam of Imams’.



Abu Hanifa was brought up in Koofah, the center of the Islamic reign during the rule of Ali Ibn-Abu-Talib. A huge mosque was built in Koofah which held up to 40,000 people. This mosque was to be the starting point for Abu-Hanifa.



Abu-Hanifa's father was a fabric merchant. When he was about 17 years old, he decided to make his father’s shop the largest in Iraq. He looked for the finest man who taught marketing science as he had a scientific approach to every thing in life. By the way, three of the four imams were encouraged by their mothers to study science. This was the year 80 after hijrah. Interestingly enough, very few people today apply science to trade. Yet Abu-Hanifa wanted a specialist to teach him the essence of trade. At this stage studying was never on his mind, all that mattered to him was to be successful in life.



He asked his father to modernize the shop and in a few years he became the owner of one of the biggest shops in Koofah. He always excelled in anything he did. His father allowed him to develop the business hence the shop flourished and they became richer by the day, their yearly income became 200,000 dinars. Abu-Hanifa only kept 4000 dirhams per year for himself and his family and spent the rest on charitable causes.



Nowadays we find problems arising between generations when the son joins the father’s trade. The father wants to apply his method and the son wants to innovate.



One day Abu-Hanifa passed by a man called ash-Sha’biyy, one of the greatest and well-known Islamic scholars. Ash-Sha’biyy asked Abu-Hanifa about the scholars from whom he learns from to which Abu-Hanifa replied, "a marketing lesson", but ash-Sha’biyy was referring to scholars' lessons. Ash-Sha’biyy found in Abu-Hanifa the attentiveness, activeness, intelligence and drive that cannot be satisfied by trade alone. Science was the advice of Ash-Sha’biyy to Abu-Hanifa to make use of his intelligence.



We suffer these days in our countries because no one knows how to spot talented people. Talents are born, then die and get buried without being discovered. Ash-Sha’biyy took one look at Abu-Hanifa and knew that trade was not the only thing he would be good at. If he learns religious science as well, then he was destined to be unique. Ash-Sha’bi‎yy's words led to the emergence of a great Imam in Islam who founded the first Islamic jurisprudence school and the most famous to date. Abu-Hanifa is the most widespread juristic school in the Islamic world, especially among non-Arabic speaking Muslims.



Abu-Hanifa started by asking about the different religious sciences available for study, and he was told, “Qur'an, hadeeth, linguistics, poetry and jurisprudence.” Those were the sciences at that time. He asked Ash-Sha’biyy about the best scholars in the field and was told “Hammad Ibn-Abu-Sulaiman”.



It was after this encounter that the young Imam began his quest for knowledge, and he accompanied Hammad for 18 years. After just 3 years, Hammad felt that Abu-Hanifa was progressing so well that he let Abu-Hanifa sit beside him in his circle.



Nowadays, we hear of professors or seniors who when faced with an exceptional employee, they would either harass him or expel him. Hammad allowed others to succeed, that is why Abu-Hanifa was always grateful to him.



Coexistence is evident in such a society that accepted the success of a young man of Persian origin. Coexistence is clear in this community of scholars who accepted and welcomed a merchant, and in Hammad who accepted a young, well-dressed man to become his student and then his colleague.



Abu Hanifa sought the teachings of Ja’far as-Sadiq, the founder of the Shiite jurisprudence. Abu-Hanifa studied Shiite jurisprudence although he disagreed with it in some aspects. This is a great example of coexistence on Abu-Hanifa’s part. Regardless of whether you agree or disagree with a certain concept, individual, or idea, one must accept and respect its existence. This was a healthy community that reinforced coexistence where a mentor helps his students to excel and then distinguishes one to be his equal. Such attitudes result in a mature, tolerant, and prosperous community.



Today, we want to say that coexistence is evident in our everyday life. You have to coexist with yourself, your family, your mentors, and with your society.



In today’s society, many of us are actually pushing each other backwards. Coexistence is clearly lacking even within the same home. Courts are filled with lawsuits. Think about this verse, “..and We have made you races and tribes that you may get mutually acquainted.” (TMQ, 49:13)



Later on, Hammad was informed that he inherited a relative in Basra. As he was the sole beneficiary he had to go there himself to receive the inheritance. Hammad left the circle and asked Abu-Hanifa to take his place.



Have you ever heard of a research group that succeeded together, and then stayed together? The West is more successful because they work in a joint institutional system.



Abu-Hanifa replaced him for two months. During this period, he faced questions that have never been asked before. When Hammad returned, Abu-Hanifa presented the questions to him. They dealt with 60 questions. He agreed with him on 40 and disagreed on the remaining 20. He then realized that he was wrong about the remaining 20 questions.



One major problem in our countries is that our companies, factories, universities and research work all lack teamwork spirit. We also lack coexistence between mentors and students?



Abu-Hanifa had disagreed with Hammad on more than one occasion. Nonetheless, he still asked Allah’s forgiveness to be bestowed upon Hammad in as much as he asked it for his parents. He even asked Allah's forgiveness for all those who taught him and all those he taught. People asked him why, and he would reply, “so that they may stick to the right path “and I may continue to be rewarded for their work”.



Fathers may ask how they can contain their children. Children may ask how they can deal with their fathers. Women may ask how they can live in harmony with their husbands. Abu-Hanifa was 40 years old, when he founded the greatest school. He was the first to reject the idea of individual jurisprudence. Thus, he started a group of 40 scholars. The group contained all specialties: commerce, language, hadeeth, Qur'an, interpretation and poetry. This group would gather and address the needs and problems of the society through searching for provisions in the Qur'an and the Sunnah. If nothing could be found, they would think together to reach a solution. In fact, hundreds or even thousands of people attended these sessions. But the 40 experts would sit in the first few rows.



Abu-Hanifa would begin by presenting the problem, and then the discussion would start. They would analyze the problem, discuss the assumptions and search for the cause. A member was designated to write the minutes of the session. Indeed, this is scientific methodology which involves analyzing the problem, proposing assumptions, and then presenting solutions. This could last for one day, two days, or even a week .The group members would also participate by raising their hands and having their say. Eventually, they would reach a final decision concerning the given problem, in light of the collective opinion. What if the decision was different from Abu-Hanifa's opinion? That did not matter as the decision was a result of combined opinions of the group members.



A very important role was played by a man called Abu-Yusuf, one of Abu-Hanifa's distinguished students. He occupied the position of the chief judge in the Islamic state during the reign of the four Caliphs. During his time with Abu-Hanifa, he would write the final decision or fatwa (legal opinion issued by Islamic scholars), and the reasons behind it. This group worked for 30 years, starting from when Abu-Hanifa was 40 till he became 70. They bridged the gap between worldly life and religion. Abu-Hanifa offered the first scholarship to Abu-Yusuf. Although he was a poor student, Abu-Hanifa thought he was very promising. Occasionally, Abu-Hanifa would give him 100 dirhams. He even told him that when he ran out of money he should go back to him. Then, he gave him a monthly allowance.



Abu-Yusuf decided to start his own circle. One day Abu-Hanifa asked one of his attendees to go to Abu-Yusuf's circle and present to him the following question: A man went to a tailor (Abu-Yusuf was originally a tailor), and asked him to shorten a garment for a dirham. The next day the man returned to find that the job was not done. When he tuned up on third day the tailor denied taking the garment. On the following day, He passed by only to find his shortened garment up for sale. Feeling embarrassed, the tailor, gave it to him.



The question to Abu-Yusuf was: Does the tailor deserve the fee? If he says, “yes”, the man would tell him, “You are wrong”. If he says, “no”, the man would tell him, “You are wrong”. Abu-Yusuf said, “Yes, the tailor deserves to be paid”. The man said, “You are wrong”. Abu-Yusuf thought again and then said “No, he does not deserve it”. The man again said, “You are wrong”. Abu-Yusuf asked the group in his circle to wait while he went to Abu-Hanifa's circle.



Abu-Hanifa went to meet him alone. He said, “Perhaps you are here because of the tailor's question”. Abu-Yusuf said, “Yes”. He said, “If the tailor shortened the garment before intending to keep it, he deserves the fee but if the tailor shortened it after intending to keep it then he does not deserve the fee”. Abu-Hanifa looked at him and said, “Whoever thinks that he can do without working with others, should really pity himself. I have faith in you Abu-Yusuf, if you leave us, you will lose and so will we”. Abu-Yusuf remained with Abu-Hanifa until his death. He later became the chief judge for the entire Islamic state.



I suggest you think about this example, its logic, wisdom, and tolerance. Take a good look at our Islamic history. The West says that we are terrorists and that our thinking methods are stagnant because those who founded our jurisprudence were stagnant.



Can we start thinking of how we can live in harmony with the other for the sake of Islam and for this poor nation? “And adhere firmly to the Rope of Allah …” (TMQ, 3:103).



May the Peace and Blessing of Allah be upon you!



--------------------------------------------------------------------------------

[1] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[2] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[3] Prophetic traditions.

[4] Immigration of the Prophet to the city of Madinah.

[Expired]

Episode 4



In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).



Let me welcome you all and let us continue our "Call for Coexistence"

In this day and age, we find ourselves unable to communicate and understand each other, hence we felt it our duty to present our program “A Call for Coexistence.” We need to discover the art of understanding, communicating with the other, and creating an attractive dialogue.

Abu-Hanifa is the founder of the first and greatest school of jurisprudence in Islam. Prophet Muhammad (SAWS) left Muslims with the Qur’an and sunnah[3], yet Muslims needed to know how to solve their everyday problems through these two sources. That was the role of jurisprudence and this is what the four Imams did. Abu-Hanifa is considered the only ‘follower’ among the four Imams; since he has seen one of the companions of the Prophet (SAWS), Anas Ibn-Malik (RA[4]). Abu Hanifa is considered to be a truly extraordinary person; considered to be the first to set classification for the subjects of jurisprudence. Abu-Hanifa was also the first to issue Islamic law, although he did not publish a book himself on the subject, his students later did.



Abu-Hanifa looked around himself and found out what the needs of his society were. This is often the first step for coexistence; to build a bridge of understanding with your society, to look around you, and find out what you can offer to meet people’s needs.



Prophet Muhammad (SAWS) lived in al-Hijaz, and so did Abu-Bakr, Omar, and Othman (RA) during their reign. The Islamic rule then moved to Iraq and consequently it became the center of the Islamic world, and that is where Abu-Hanifa lived. During his era, Baghdad was an international capital enjoying a very powerful economy. Moreover, it witnessed continuous development, new thoughts and new inventions that appeared every day. In addition, there were many people of different races embracing Islam; all of whom were lodging in Baghdad. Translation was very important at that time; importing different thoughts from all languages into the Arabic language. Consequently, the needs of the society have effectively changed.



On the other hand, life was stable and calm in al-Hijaz. Makkah and Madinah did not witness such daily progress. Jurisprudence was based on the exact wording of the Qur'an and hadith[5] as they are. This approach to jurisprudence was efficiently addressing the needs there, but with the great development and daily changes in Iraq, the matter became different.



Abu Hanifa's Contributions:



Abu-Hanifa had a different approach to jurisprudence; focusing on the needs and circumstances around him. He built his jurisprudence school on measuring relative cases with equivalents in Qur’an and sunnah to address the daily changes in life. The approach was based on searching for solutions in the Qur’an and sunnah, then the sayings of the Prophet’s companions. If that failed, then Abu-Hanifa had to think and create his own opinion based on measuring new problems with relatively similar ones in Qur’an and sunnah, and then finding a solution by analogy. This is the basic juristic deduction. The Qur’an and sunnah are inherently universal and we can find in them answers to all questions just by making up our minds. This is what Abu-Hanifa’s school of jurisprudence is based on.



This was Abu-Hanifa’s approach to the daily changes in his society. He had no other solution than to coexist with what is going on. Al-Hijaz school of jurisprudence contradicted him to the extent that they accused him of being an atheist. Later on, they understood his point of view when life changed in al-Hijaz and they encountered the same circumstances and changes. It is very important to understand the circumstances of the other. Abu-Hanifa wanted to make Islam fill the gap and go in parallel with daily needs of life. Hence, Islam can coexist with changes.



Abu-Hanifa did not stop at this; he wanted to let Islam precede the needs. He was very innovative and courageous and that made him the greatest Imam in Islam. He started to suppose problems that may happen in the coming 30 years and find out relevant solutions for them. This is what we call ‘hypothetical jurisprudence’. He was the first one to speak about translating the Qur’an to different languages. Truly, he was a pioneer speaking about different matters that we see happening nowadays.



It was not an easy job to think of the needs of a nation, search for solutions in Qur’an and sunnah, then measure and establish juristic deduction. He could have never done this task individually. Abu-Hanifa was the first to establish a jurisprudence school. He was deeply convinced with collaborative opinions and teamwork.



The fourth innovation of Abu-Hanifa was establishing the ‘freedom of thought’ principle. He would not impose his ideas on his students, and they would be free to differ with him in whatever they wanted. He did not want them to be duplicates of him but to have their own personality and rationale. Although its name is Abu-Hanifa's school of jurisprudence, many ideas in it are different from Abu-Hanifa's views. They are his students' opinions which they have logically proved.



Thus, he allowed religious jurisprudence to pave the way for development of other sciences. What he accomplished caused the stimulation of minds to foresee the problems of the future and to come up with solutions for them. He also placed an example of a team that can produce ideas together. Thus, his work allowed an expansive revival of all sciences.



Abu-Hanifa and ash-Shafi'y were the founders of deductive reasoning and thus, without exaggeration, helped in the initiation of the scientific development that came later on in Europe. Jabir Ibn-Hayan and Ibn-Rushd (in Andalusia) known as Averroës, transferred this scientific methodology to the West. In Europe, religion contradicted science, and was thus weakened in order to develop science. However, in our case, religion was the base of science.



Abu Hanifa's Seminar:



In Abu-Hanifa's seminar, the first row comprised 40 prominent scholars in different fields: in religious jurisprudence, the Prophet's sayings, interpretation of the Qur'an, linguistics, poetry, literature, social matters, and so on. When they discussed topics requiring other specializations, they would ask an authority to join them or they would themselves go to him. For example, when discussing the jurisprudence of dyes and paints, Abu-Hanifa sent a student, Muhammad Ibnul-Hasan, to sit and watch dyers for a few weeks so they have an expert when they talk about dyeing.



We miss this teamwork due to our inability to listen or coexist with each other. In this episode, we want to provide a model of thinking. Let us talk with each other and do things together despite being different. The scholars in al-Hijaz held to their basics and those in Iraq foresaw the future. Thus, both completed the broad integrated picture of Islamic thought. We need both to enrich our culture. Thus, differences should never be a cause for dispute, but rather we should accept diversity and benefit from it. Allah says what can be translated as, “And if your Lord had (so) decided, He would indeed have made mankind one nation; and (i.e., but) they do not cease differing (among themselves),” (TMQ[6], 11: 118).



The seminar started when Abu-Hanifa was 40 years old and continued daily for 30 years, from the year 120 A.H[7]. and until 150 A.H. The participants would go to work in the morning, and hold this meeting from maghrib (sunset) prayer until after the isha' (evening) prayer. Abu-Hanifa continued being a very rich merchant. He was a scholar with a profession.



Sitting on his right side in the seminar would be his student Abu-Yusuf, and on the left, there would be Thufar or Muhammad Ibnul-Hasan. Each of them sat with a pen and paper in hand. Hundreds would be sitting in front of them. Abu-Hanifa would begin the discussion, in economics, agriculture or any other subject. “What would the opinion of Islam be in so and so?” An expert would start analyzing the subject from his standpoint. Then the conversation begins by feedback from the audience. The priority to speak was to the foremost rows and by the raising of hands.



Abu-Hanifa would not give his ideas right away. Sometimes he would say his views. He would then tell Abu-Yusuf to write down what the gathering agreed upon, which sometimes amounted to several opinions. The other student would write everything in the conversation, as Abu-Hanifa wanted to explain the reasons behind the different views. When differences were greater than any reconciliation, he would ask each side to debate using the other side's view to guarantee the objective outlook and disentangle them from anything but the truth.



When in pilgrimage, he would discuss issues with the scholars of al-Hijaz, and sometimes came back saying, “I used to say the so-and-so ruling, and now I see it otherwise.” He once admonished Abu-Yusuf for writing Abu-Hanifa's view right away, saying, “That was only my view. Wait until we take all the views.” In that freethinking atmosphere, sometimes voices would get louder. Once, when he commented on a certain issue, a man told him that he was wrong. Abu-Hanifa remained silent. When he commented again, another man told him that he was wrong. An older member of the seminar wondered how he allowed that. Abu-Hanifa explained that this does not contradict with respect and said, “That is what I accustomed them to.” He once said, “Omar accepted it when a woman corrected him when he was on the pulpit.”



What do you think now about our history? Do you ever allow someone to tell you that you are wrong? Do you accustom people to tell you when you are mistaken?



Abu-Hanifa was not only good at bringing people together, but he was also highly distinguished for his knowledge and wisdom. Imam Malik said, “By Allah, if this man wanted to convince you that a wooden pillar is gold, he would be able to.” His student, Abu-Yusuf narrates, “We would differ with Abu-Hanifa, but by Allah, days would pass and we would return to what Abu-Hanifa said.” Thufar mentioned, “We collected knowledge from different people, and we found it scattered between them, but we found all of it with Abu-Hanifa.” Ash-Shafi'y said, “I have not known that on Earth someone is more able at deducing jurisprudence than Abu-Hanifa.” The Caliph al-Mansoor asked Abu-Hanifa from where he got his knowledge. He replied that he received it from Omar’s companions, Ibn-Masood’s companions, and Ali’s companions. Al-Mansoor stopped him and said, “You have gathered enough knowledge.” We on the other hand, refuse to hear that we are wrong.



In the seminar, when they would reach a solution after days of debate, people from outside the seminar would hurry to them at the call, “Allah is Great” knowing that a solution was reached. Members of the seminar used to leave or hasten important private matters for that enlightening atmosphere. Muhammad Ibnul-Hasan later became a teacher of ash-Shafi'y. Abu-Yusuf became the judge for the entire Islamic State later on, and an advisor for Caliph Haroon ar-Rasheed. When Abu-Yusuf was dying, his wealth amounted to 2 million dinars. They asked him to have a wish. He said, “I wish I could be in a seminar of Abu-Hanifa for half my wealth.” Ultimately, people become creative when others respect their ideas.



Let us look at some examples of what happened in the seminars. Abu-Hanifa once asked, “Imagine that the Tigris and Euphrates would start receding.” People started providing their ideas of what would happen. Abu-Hanifa then said, “What if, after the water receded, islands of land are formed and a man takes a part of the land and plants it.” It took some time before they reached a conclusion that it is lawful to allow that for the development of the whole nation. Then, they would start to branch the topic.

“Does he have to take permission from the ruler?” Some agreed and others did not, Abu-Yusuf had to write both views.



“What if someone starts throwing waste into the Tigris and Euphrates?” This happens now in our rivers. “He must be warned and pay a fine. Because it is for all Muslims and non-Muslims and must be respected.” Abu-Hanifa then went to the Emir and suggested assigning a panel to supervise over the Tigris and Euphrates so no one throw waste in them.



Here is another issue. As a lot of non-Arabs embraced Islam, they asked a question. “Is it lawful for a non-Arab to read al-Fatiha (The opening chapter of the Qur’an) in his own language in prayer?” They decided it was lawful, and many people from outside the seminar disagreed with that. A messenger came from al-Hijaz warning how this could lead to the loss of the Arabic language. When Abu-Hanifa heard the messenger, he informed the seminar of the new view. Later, they decided that it is lawful only until he learns Arabic, and then it becomes unlawful, thus balancing the ruling. Can you see how this understanding of coexistence added to humanity? This methodology was not present in the West except in the 19th century.



Abu-Hanifa was able to look at the problems of the community and find a solution through collaboration and dialogue.



To the west, Islam has a favor over the world for providing this civilized and organized form of coexistence.



To Muslims, start thinking of bridging your differences with others through dialogue.



Good night, and may the peace and blessings of Allah be upon you all.



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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS = Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] Sunnah = Prophet’s traditions.

[4] RA= Radya Allah ’anh [May Allah be pleased with him/her].

[5] Hadith = The Prophet’s actual sayings or actions as narrated by his companions.

[6] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[7] A.H = after hijrah [pilgrimage] of the Prophet from Makkah to Madinah in 622 A.D.

[Expired]

Episode 5



In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).



Let me welcome you all and let us continue our "Call for Coexistence".



In today’s episode, we will discuss five points which I hope we apply to our daily lives so that we would be able to coexist and accept each other. Allah says what can be translated as, “and act righteously among yourselves (Or: make reconciliation after differences) and obey Allah and His Messenger, in case you are believers.”(TMQ, 8:1)[3].



Abu-Hanifa believed the Qur’an’s verses are limited in number, while daily events are not. He wanted to bridge the gap between life and religion. Thus, he introduced a new concept that was not known before which is juristic deduction.



Muslim scholars in Al-Hijaz at that time did not accept such innovations as they were not familiar with the circumstances in other places such as Iraq. As a result of his different views; Abu-Hanifa was accused of corrupting the Islamic religion and even of being an atheist.



Abu-Hanifa’s idea of juristic deduction sprang from an authentic hadith which narrates that prophet Muhammad (SAWS) asked Mo’az Ibn-Gabal what his reference in judging was. Mo’az replied that his first reference is the Qur’an, then the sunnah (the Prophet's tradition), then his own opinion and deduction.



Different people need different ways to deal with them. However, we have to deal with all kinds of people, as it is our duty to coexist and to make reconciliations. It was narrated that the Prophet (SAWS) said that the problems and the struggles between the Muslims lead to the deterioration of our religion.



The five points that can help you coexist with those who differ with you are:



1- Rational logic.

2- Scientific logic.

3- Outwitting.

4- Patience.

5- Holding firm to your beliefs.



Abu-Hanifa succeeded because he had the skill of dealing with all types of people. For example, in Al-Higaz, Abu-Hanifa was criticized for following his own opinion and neglecting the Prophet's (SAWS) sayings. Then, while he was performing pilgrimage, he met Al-Imam Mohammad Al-Baker who was one of the Prophet's (SAWS) descendents. Al-Imam condemned Abu-Hanifa for changing his grandfather's religion. Abu-Hanifa denied but Al-Imam insisted on his accusations. Thus, Abu-Hanifa asked Mohammad Al-Baker to sit where he pleased so that Abu-Hanifa would discuss the matter.



Al-Baker sat on a chair while Abu-Hanifa chose to sit on the floor and said that his respect for him was as highly as the companions’ respect for the Prophet (SAWS). Abu-Hanifa started asking Al-Baker a few easy questions in order to find some points of agreement. The first question was: “Who is physically weaker: men or women?” Al-Baker replied: “Women”. Abu-Hanifa said that the man’s share in inheritance is double the woman’s share, but if he was really neglecting the prophet’s sayings, he would have given the woman double the share of man as she is weaker. However, he did not dare do such a thing.



The second question was: “Which is more glorified by Allah: fasting or praying?” The Imam replied “Praying”. Abu-Hanifa continued his words saying that if he followed his personal opinion he would have told women to pray the prayers they have missed in Ramadan rather than fasting the days they missed, but he never dared to do so because it was not what the Prophet (SAWS) said.



The third question he asked the Imam was: “Which is more impure: urine or sperm?” The Imam replied: “In my grandfather’s religion, it is urine”. To this Abu-Hanifa replied that although this was his opinion he would never say that we have to perform the major ablution from urine and perform the minor ablution from sperm. Their conversation ended by Al-Imam Baker kissing Abu-Hanifa's forehead.



Another example was when Al-khawareg (dissidents) entered Al-Koofa mosque, carrying their swords asking Abu-Hanifa about two funerals for two people who have committed grave sins wanting to know if they died as believers or not.



The first funeral was for a man who was a drunk and died while drinking wine. The second funeral was for a woman who committed adultery and died pregnant with an illegitimate child. As Al-Khawareg believed that anyone who commits a grave sin is a rejecter of faith, Abu-Hanifa knew that they will kill him if he said otherwise. Hence, Abu-Hanifa pretended that he was distracted by the swords and that he had forgotten the question.



So he asked them if they are Jewish or Christians. They said that they were neither. Then he asked what their religion was. They replied that they were Muslims. Abu-Hanifa made them say the truth by their own will. They became confused and asked whether they deserve Jannah (paradise) or hell. Abu-Hanifa's answer was a quote from the Qur’an, where Allah (AWJ[4]) says what can be translated as: “So whoever follows me, then surely he is of me; and whoever disobeys me, then surely You are Ever-Forgiving, Ever-Merciful” (TMQ, 18:36). Thus, the debate ended in favor of Abu-Hanifa.



Abu-Hanifa did not mind changing his opinion if it was proved to be wrong. Zohair Ibn-Mo’awya once informed him that there were a number of ahadith[5], concerning a certain aspect in jurisprudence, which contradict his opinion. As a result, Au-Hanifa revised the matter and willingly changed his opinion.



Abu-Hanifa could also deal with those who couldn’t be convinced except by scientific thinking. He debated with atheists by using this method. Although Abu-Hanifa was the one who set the day for the debate, he arrived very late. He apologized and said that the reason for his delay was that he could not find a boat that could take him to the other side of the river. Suddenly, he found pieces of wood gathering together to form a boat. The atheist did not believe his story and then Abu-Hanifa wondered how they could not believe that a boat could be built by chance while they deeply believe that the whole universe exists unaided.



One day, Abu-Hanifa heard that there was someone who reviled Othman Ibn-Afan (RA[6]) by calling him “a rejecter of faith”. Abu-Hanifa went to the man’s house and asked him whether he would accept his daughter to marry a rich, noble and honorable man, but also a rejecter of faith. The man replied that he would definitely disapprove. Abu-Hanifa replied that the Prophet (SAWS) too would never have allowed his two daughters to marry Othman if he was a disbeliever. The man was convinced and asked for Allah's forgiveness.



In another example, Abu-Hanifa said that in prayer Muslims do not have to read Al-Fatiha[7] because the imam’s reading is enough. This idea was rejected by many people. Some people actually came from Madinah to argue with Abu-Hanifa. He told them that he cannot argue with all of them, and asked them to choose one. When they chose one, he asked, “Will you accept anything he says no matter who wins?” They said, “Yes.” Then he said, “You loose. This is my point. His words are enough.” They were very confused as most of them were young men. He then told them that they are from Madinah, so when they return where Malik is, who believes that each Muslim has to read Al-Fatiha, they should stick to their Imam. He even said that when he goes to Madinah, he will do what Malik does!



The third method of arguing is outwitting. Some people are not flexible. Abu-Hanifa used his tricky intelligence where he could not use reason. Abu-Ga’far Al-Mansoor killed many people and was the caliph in Iraq at that time. A man called Abul-Abbas al-Tusy worked at his council. This man hated Abu-Hanifa. Al-Mansoor invited Abu-Hanifa to attend a session. Al-Tusy said to the one next to him, “I’ll kill Abu-Hanifa today.” and Abu-Hanifa felt what the man schemed for. The man entered and said, “Caliph, can you permit me to debate Abu-Hanifa? I want to ask him a religious question.” Al-Mansoor was worried from Abu-Hanifa because he is a leader, and up-to-date. The man said, “Abu-Hanifa, the caliph has a certain opinion in someone and ordered us to kill him without saying any reasons. Should I kill him obeying the caliph, or disobey him?” Abu-Hanifa asked him if the caliph orders were according to truth or falsehood. Al-Mansoor said, “According to truth.” He said, “Apply the truth without asking.” Then, he won his friendship by changing the subject and saying a funny story. Such characteristics are gained through dealing with people. Do not isolate yourself from people. The Prophet (SAWS) said that the believer who interacts with people and tolerates their evil is better than the one who isolates himself.



Another example was when a couple came to him quarreling. The husband swore that he will divorce his wife and not talk to her unless she talked to him. She also said that she will not talk to him unless he talks to her. Abu-Hanifa said, “Nothing happened, you are not divorced.” When Sufyan al-Thawry heard about it, he went to Abu-Hanifa and said, “Do you legalize adultery?” He replied, “It is simple. She said to him that she will not talk to him unless he talks to her. By saying this, she did in fact talk to him. I reached a solution through an intelligent trick. I did not commit a sin.”



The forth principle is patience. Some people cannot be convinced by any of the previous ways, such as the people who insult you out of hatred or envy. Abu-Hanifa was insulted many times because he created new methods that were not acceptable at his time. One day a young man told him, “You are an innovator, and a disbeliever.” He replied, “Only Allah (AWJ) knows that I am not. I ask Allah to forgive me if you are right, and to forgive you if you are wrong.” The young man said, “I was wrong. I ask Allah’s forgiveness.”



By the way, he was not only patient with those who disagree with him, but also with the disobedient. For example, he was known for praying the voluntary night prayer almost everyday. He had a young neighbor who used to drink a lot and become really noisy singing that he lost everything. One night, Abu-Hanifa didn’t hear him, so he asked about him. He was told that the police arrested the young man so he went to the police to release him. On their way home and he didn’t talk to him. When they arrived he said, “You can attend my lessons at the mosque if you want”, and this young neighbor later became one of Abu-Hanifa’s students.



Abu-Hanifa was humorous with some people too. One day, he was ill and a man visited him and stayed for an hour. Abu-Hanifa was tired. The man told him, “It seems that I have tired you.” He said, “No, you are tiring me even if you are at home.”



This is Islam, and we are proud of it. This program is to teach you all how to coexist with each other: Muslims and non-Muslims. This is how our Prophet (SAWS) taught us to deal with those who disagree with us. So while we opt to coexist, we do not want anyone to impose their culture upon us.



The last point today is that if someone attempts to impose their opinion upon you in basic issues, you should insist on your opinion. Coexistence does not mean losing our personality or giving up your rights.



The man we mentioned earlier, Al-Mansoor, plotted against Abu-Hanifa because he did not like him since he was against the Abasiyans. One day he ordered Abu-Hanifa to be the magistrate, but Abu-Hanifa refused. He refused because he knows that the caliph does not provide the magistrates with any freedom, and freedom was a basic rule in his life.

For disobeying the caliph, he was whipped everyday ten times until his blood reached his heels. He said, “I will not accept. I am free.” This is how this great man coexisted without renouncing himself.



Abu-Hanifa was hardly whipped, imprisoned for many days, and is now on his death bed.



He succeeded in his life because he was able to coexist with himself, and he was a pious man. He was also so elegant. He is a university it himself. Some people say that he died in prison while others say that he died a few days after he was set free. Al-Mansoor was afraid that a public revolution may take place after Abu-Hanifa was whipped the 120 lashes which is why he set Abu-Hanifa free.



When the Al-Mansoor let Abu-Hanifa go, he was so weak and tired. His son asked him, “I want to take your opinion in so and so.” He replied, “I cannot, son. The caliph ordered me not to give my opinion in anything.”



Because he wanted to unite Muslims, he obeyed the caliph and yet kept his freedom.



When Abu-Hanifa died, 50.000 people prayed for him at his funeral. They were not able to pray all at the same time. They divided themselves into six groups.



We now finished the story of this great scholar, Abu-Hanifa. Next episode inshAllah will be about another great scholar in Hanafi jurisprudence.



ash-Shafi'y was born in the same year Abu-Hanifa passed away. Allah is merciful with Muslims. The last one who prayed for Abu-Hanifa was his son, Hamad. Abu-Ga’far Al-Mansoor prayed for him too. Those who believe in freedom and coexistence are immortals, while those who believe in strength are mortals.



When the great Muslim leader Salah Ad-Din came to Egypt, he ordered that Abu-Hanifa’s jurisprudence be taught at schools in Egypt, although he was a Shaf’I (follower of ash-Shafi’ey’s school of thought). He also sent his sons to learn Maliki jurisprudence in Madinah. This is a great example of coexistance. He believed in coexistance, and that is why he won his struggles.



Before Abu-Hanifa died, he asked the people not to burry him in this place, because it is occupied by Al-Mansoor. He wanted to be burried in a free territory. When Al-Mansoor heard about this incident he said, “Who will forgive me for what I have done to Abu-Hanifa in his life, or after his death?” May Allah bless his soul. Scholars say that every Muslim should pray for him as he delivers the islamic jurisprudence to us until this day.



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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS = Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] TMQ= Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[4] AWJ= Aza-Wa-Jal [Glorified and Sublime be He].

[5] Ahadith = Plural form of hadith [The Prophet’s actual sayings or actions as narrated by his companions].

[6] RA= Radya Allah ’anh [May Allah be pleased with him/her].

[7] Al-Fatiha= The first chapter in the Qur’an.

[Expired]

Episode 6


In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).

The idea behind this program originated from the conflicts we are facing in our countries among the Muslims themselves.

Our intention throughout this program is derived from the following ayah[3] that says, what can be translated as, "Surely the believers are only brothers; so make a reconciliation between your two brothers…" (TMQ[4], 49:10). Another ayah that stresses this meaning, "…so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences…)" (TMQ, 8:1).

Our program tackles these points through learning about the four Imams of Islamic jurisprudence. We are honored to have a specialized scholar, Dr. Osama Refa'y, the Mufti[5] of A'kkar in Northern Lebanon, to discuss with us Imam Abu-Hanifa’s application of coexistence.

Mr. Amr Khaled:

What is the Abu-Hanifa’s main characteristic? And what was he motivated by?

Dr. Osama Refa'y:

Imam Abu-Hanifa’s main characteristic was his concern with humanity and the dignity of humans. The humanity and dignity of humans was easily preserved by shari’ah (Islamic law)[6]. For example, the majority of scholars agreed upon confiscating the wealth of an incompetent person when he/she reaches 25 years of age. Imam Abu-Hanifa disagreed with them saying that a person is free in and is responsible for their actions and beliefs, and will be held accountable for this in the hereafter. Although scholars contradicted him, he believed that no stone should be left unturned in preserving the freedom, and dignity of man.


Mr. Amr Khaled:

This point leads us to the issue of women in Abu-Hanifa's jurisprudence. How did he tackle the issues of women's freedom in getting married and holding the office of judge?


Dr. Osama Refa'y:

Imam Abu-Hanifa, may Allah bless his soul, regards women as an integral member of any society, fully competent to take action and bear the responsibility of these actions. For instance, his opinion is that if a rational mature woman wants to marry someone, then her guardian has no authority to deny her the legal right to choose her husband. He only has the right to object if the girl chooses to marry an ineligible suitor. Her decision is given precedence over her guardian’s according to the Islamic law. The Prophet (SAWS) acknowledged this right by saying that an unmarried woman is more entitled than her guardian to choose her husband.


In spite of the fact that the other Imams disagreed with Imam Abu-Hanifa regarding his opinion, yet their disagreement was not absolute. It is noted that al-Hanafy juristic school states that it is more appropriate for a woman not to personally fulfill the contract of her marriage so as not to be attributed to any sort of impudence. Meanwhile, a balance between the woman's wish and her father's should be struck.


Mr. Amr Khaled:

I would like to emphasize that this is the opinion of Imam Abu-Hanifa, who lived in the year 80 A.H.[7] It is a clear proof for those who accuse Islam of denying the freedom of women that Islam infact preserved the rights of women.


Some people would say: ‘How can we learn about coexistance from the stories of the four Imams, while they themselves (the four imams) disputed over hundreds of issues?’


Dr. Osama Refa'y:

It is said that coexistence is accepting the other, but I cannot accept the other unless I have sound knowledge of his culture. Consequently, if we consider the four Imams as an integral image of Islamic unity and coexistence, we have to realize that the reasons for their differences in the issues of Islamic jurisprudence are justified. When anyone of us hears the justifications of the one opposing him, he will be convinced that he has his own reasons. It is then that we come to accept the other.



Mr. Amr Khaled:

Speaking of differences, I would like to refer to the many youths who sometimes accept only one opinion and absolutely refuse to listen to other opinions.


Dr. Osama Refa'y:

This is one form of fanaticism. Fanaticism may be a blind-folded support to one school or may take the form of relentless opposition to other schools or sects.


The four Imams agreed upon all the issues related to the fundamentals of the Islamic creed, while they disagreed upon the branches of Islamic jurisprudence such as the detailed rules of prayers, fasting, …etc. Nevertheless, their disagreement is necessary and a mercy from Allah (AWJ[8]) on this ummah[9]. When a man came to write a book on the differences of the jurisprudents, Imam Ahmad asked him to call it the “Book of Abundance”.


Now, let us return to our major point; the reasons of the disagreements between the Imams. There are three main reasons. First, the nature of the human soul that varies from one person to the other. Indeed, people are different in their abilities, cultures, and styles. Second, the nature of the texts of the Glorious Qur'an and sunnah (the Prophet’s tradition), which may hold more than one meaning. Third, the differences which exist in customs and traditions.


To further apprehend the nature of the differences between the four imams, let us reflect on the Prophet’s (SAWS) words when he said that the buyer and the seller have the option of canceling or confirming the deal unless they separate.


Abu-Hanifa and Malik considered that the contract is fulfilled upon oral agreement. Meanwhile ash-Shafi'y and Imam Ahmad stipulated the physical separation of both contractors in order to consider the contract fully fulfilled. Abu-Hanifa then asked ash-Shafi'y, 'What if both of the contractors were in the same boat in the middle of the sea, how come they get separated physically?' ash-Shafi'y then reconsidered his view of the hadith[10] based on Abu-Hanifa's logical interpretation.’


Mr. Amr Khaled:

I want to emphasize that even though they were discussing the same hadith; each one of them had a different view for the word 'separated'. This accentuates the flexibility and tolerance of Islam.


Dr. Osama Refa'y:

Precisely, ash-Shafi'y even suggested a rule to reduce the consequences of dispute. He said: ' Islamic jurists have agreed that Allah (SWT) does not enforce punishment because of a debatable issue'. Similarly, Omar Ibn-Abdul-Aziz, the renowned caliph, and his successors emphasized this rule by announcing: 'If you see a man practice a debatable issue, upon which you do not agree, do not forbid him form practicing it.’


Mr. Amr Khaled:

That is why when ash-Shafi'y visited Abu-Hanifa's grave; he did not practice his own view of raising up his hands with dua'a (supplication). Instead, he practiced Abu-Hanifa's method, and hence respecting his view in this regard.


Dr. Osama Refa'y:

Correct. Here is another example. When Abu-Hanifa met Imam Malik in Madinah to discuss some juristic issues, Layth Ibn-Saad (one of the followers of Imam Malik) asked him about their weary discussion. Imam Malik answered: 'I was debating a man whose logic could easily convince you'. Similarly, when Abu-Hanifa was asked about Imam Malik he said: 'I've been conversing with a mountain of knowledge.’


Mr. Amr Khaled:

Indeed; this encourages all of us to follow suit. I recall when Imam Ahmad Ibn-Hanbal suggested that the basmallah[11] should never be spoken out loud except in Madinah, in which Muslims speak it out loud, out of respect of their practice and for reconciliation.


Dr. Osama Refa'y:

Moreover, when Abu-Yusuf (a follower of Abu-Hanifa) came along with the Abbassid caliph to Madinah, the caliph did hijamah[12], a practice that Abu-Hanifa considers a nullifier of ablution. The caliph followed the view of Imam Malik that such an act does not spoil the ablution. Yet, Abu-Yusuf respected Imam Malik's view and was led by the caliph in prayer.


Another example is when al-'Andaliyy (one of the followers of Imam Ahmad) related a discussion between Imam Ahmad and Ali-Ibnul-Madiniyy (a distinguished scholar). In that discussion, Imam Ahmad insisted that each one of the ten, who were promised jannah (paradise) by the Prophet (SAWS) in his hadith, will unquestionably enter the jannah. While al-Madinyyi disputed this point and believed that their entering the jannah should not be considered a given, as they were yet to await the grant of Allah. Al-'Andaliyy said: 'They were conversing so loudly that I thought they would fight'. After the discussion had ended, Imam Ahmad then held Ibnul-Madiniyy's hand and told him: "Haven't we been joined by our brotherhood even though we've disagreed?”


Mr. Amr Khaled:

Can we have a closer look regarding the difficulties that Abu-Hanifa faced in his defense of the Islamic creed?


Dr. Osama Refa'y:

Imam Abu-Hanifa was a key factor by which Allah (SWT) helped the Sunni Muslims of Iraq to stand firm in such a sectarian and conflict-filled ambiance. He indulged in debates with people of different juristic schools of thought as well as al-Khawarij [13](the dissenters) and al- Murji'ah[14] especially in Kufah.


Mr. Amr Khaled:

How did he overcome the complexities of being in such an environment?


Dr. Osama Refa'y:

He was firm in his faith. He used his logical interpretations of the sunnah (the Prophet’s tradition) in his debates with such misguided sects instead of the Qur'an; as he emphasized that they interpreted it in a wrong way. He asked his followers not to argue with any group regarding creed-related issues.


A group of al-Khawarij once asked Abu-Hanifa about the validity of performing the funeral prayer on a Muslim whom they killed unjustly, claiming that he was a renegade. They wanted Abu-Hanifa to issue a verdict contradicting theirs, in order to justify executing Imam Abu-Hanifa. Abu-Hanifa realized this and asked them whether the man was a Jewish, a Christian, or a Muslim and their answer was "A Muslim." Abu-Hanifa then answered with ease, 'Then you have answered your question yourselves!'


He was a brilliant speaker who studied the laws of speech. Another group of Khawarij asked him about the validity of arbitration (regarding the famous dispute between Imam Ali and Mu'awiyah). He then answered: ‘Since we are discussing this issue, isn’t it rational that we assign a judge between us in case we keep arguing about it and fail to come to an agreement?' They answered, 'Yes'. Abu-Hanifa then again responded, 'Then you have answered yourselves!


Mr. Amr Khaled:

The learned lessons from the life of Abu-Hanifa are numerous. One important lesson is that we must be firm regarding the fundamentals of the tenets of faith while the branches’ interpretation allows more flexibility and broadness. Is there anything more you wish to add, Sheikh?


Dr. Osama Refa'y:

We deduce that being steadfast with our Islamic creed does not imply that we do not coexist. Coexistence is a lesson we learn from the life of the Prophet (SAWS). Having different juristic schools of thought is a blessing from Allah (AWJ). Disagreement is acceptable if done within the frame of fraternity.


Mr. Amr Khaled:

Let us end our episode with this wonderful statement by Abu-Hanifa describing his real attitude towards those who disagree with him when he said: ‘O Allah! Let our hearts be tolerant of those who bear grudge against us’.



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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS= Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] Ayah= A verse in the Qur'an.

[4] TMQ= Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[5] Mufti= An Islamic scholar who is an interpreter of Islamic law, and is entitled to issue fatwas (legal opinions).

[6] Shari’ah = The ethical and moral code based on the Qur'an and sunnah (the Prophet’s tradition).

[7] A.H= After hijrah of the Prophet (SAWS) from Makkah to Madinah in 622 A.D.


[8] AWJ= Aza-Wa-Jal [Glorified and Sublime be He].

[9] Ummah= Muslim nation.

[10] Hadith= The Prophet’s (SAWS) actual sayings or actions as narrated by his companions

[11] Basmallah= In the name of Allah, The All-Merciful, The Ever-Merciful

[12] Hijamah is an Arabic term for cupping.

[13] A group of people who rebelled against Ali Ibn-Abu-Taleb (RA) after he had acceped arbitration, and finally assassinated him (RA)

[14] An early Islamic school. They advocated the idea of "delayed judgement". Some of their beliefs contradict the Sunni beliefs.

[Expired]

Episode 7

In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).


Today we are going to look at the life of Imam Malik as one of the four Imams of Islamic jurisprudence. However, it is important to stress before we start the meaning and idea behind our program. Its name, A Call for Co-Existence, is inspired by the meaning of the word “exist”. It is all about how people can exist and respect each other; how to understand others; not necessarily to adopt their ideas and believe in them, but at least to reach out for them and stretch a hand of friendship. It is to learn how to be decent in disagreeing with others and how to see our differences as opportunities and not obstacles in the face of our relationships.


Being different from one another is one of Allah’s greatest blessings. It is only through each others’ different contributions to the world that our lives gains richness, content and value. If everyone is to isolate self from others or to share the exact same thoughts as others, life will hold no real value and will be so shallow!


Today as we briefly look at Imam Malik’s life, we look at an example of success of a person who was able to gather people around him. Amazingly and unlike Imam ash-Shafi'y, who only lived for 54 years, Imam Malik lived for 94 years during which he was able to build continuous success and attract people who wanted to listen to his preaching and learn from him.


Imam Malik started preaching about Islam when he was only 17 year old after 70 of great Islamic scholars approved him to do so and confirmed his eligibility. Can you imagine! 77 years of continuous support and admiration for that man! That can only mean that he had a special way or a secret of how to gather thousands of people from every color and way of thinking and motivate them to keep listening to the same scholar! Today, we will try to find that secret and discover how he managed to do so.


It is important to mention at this point that Prophet Muhammad (SAWS) actually predicted in one hadith[3] that there would be a great Islamic scholar that people would seek from all directions and would not find except in Madinah. The Prophet’s companions had no doubt that the scholar mentioned in the hadith was Imam Malik Ben Anas that is why he was known as Imam of Madinah. Can you imagine the honor!


Just so you can understand the importance of the work of the four Imams of Islamic jurisprudence, we will mention the simple fact that after Prophet Muhammad (SAWS) passed away, what was left from his legacy was a body of ahadith[4] and verses of Quran which were relatively limited in number. The four Imams shouldered the responsibility of extracting values, meanings, and solutions from that limited body to almost all issues to come in people’s life thereafter!


It is also important to note that Imam Malik was born, lived his entire life and later died in Madinah. He never left it except to Makkah to do Hajj [5] or Umrah[6]. That is an amazing detail, especially in light of the fact that a great scholar such as ash-Shafi'y actually traveled to 10 different countries to gain, confirm, and spread his knowledge. So how could Imam Malik achieve such success and popularity on the span of 94 years while living in one city?!


The location of his lecture was always the same. It was at one of the noblest locations; between the Prophet’s house and pulpit (where the sermon is typically delivered) which the Prophet described as a piece of heaven. Imam Malik used to deliver two types of lectures. The first one was to a limited number of people who were to be his successors in teaching. The second one was for everybody else. To give you an indication of his popularity, you need to know that he was sought by thousands that they could not all fit together in one place. He used to have helpers who organized people by their nationalities. He would call on people from each nationality one at a time to listen to his lecture because of lack of space!


How could he find the ways to attract those people from different cultures to keep coming back in such large numbers! If we find the answer to that question, we will find the secret for having a peaceful co-existence with others. His students were from various countries and continents. Something that has been known to modern universities only recently! He had students from Asia, Europe and Africa.


So what is his secret?! Can we follow his footsteps? Is it possible that conflicting people in Iraq or Lebanon would be guided by Imam Malik’s example and stop fighting? Even on the personal level, is it possible for a husband and wife or for all people in society to co-existence in peace following his example? We are still to know his secret talent.


When we follow the legacy of Imam Malik, we see that for more than 70 years, he taught thousands of people from different cultures. That means that he spoke to three generations of people and I can not help wondering, how was he able to do that for that many years and with him aging to reach 94 years of age! What is more surprising was who were among his students! Look at his attendants including four caliphs; Al-Hady, Harun Al-Rasheed, Al-Ameen and Al-Ma’mun. Among his students were princes, leaders and governors. Among his students were great scholars as well, such as Abu-Hanifa, 13 years his senior and ash-Shafi'y, 20 years old and learning! What an amazing pool of attendants!


To puzzle you even more, there were two big conflicting political powers at that time; Umayyad and Abasside. The amazing thing was that people and leaders of both groups loved Imam Malik and trusted his opinions in spite of the fierce conflict between them! So, how could he reach that status while there were numerous scholars at that time?!


To further prove that he was an exceptional figure; let’s see what he was offered by Harun Al-Rasheed as a symbol of the peak of power in the Islamic history of rulers. Al-Rasheed requested that Imam Malik would accept to go to Iraq to teach his children; an idea that did not appeal to Imam Malik since he believed that people should make an effort to seek knowledge and not the opposite! Malik in his wisdom sent a note to the caliph that said “To the Emir (commander) of believers, may you be graced and honored by Allah! The knowledge that I have is only part of what your family contributed to the world. If you honor it, it gains grace. If you humiliate it, it becomes worthless! O’ Emir of believers, knowledge is sought and it should not seek people!” After Al-Rasheed read that he agreed with Malik and ordered his sons to travel to where Malik is in Madinah to learn from him. As a sign of modesty, he asked that they get treated as common attendants and not as the caliph’s sons.


Later Al-Rasheed visited Al-Madinah and requested that Malik would go to him in his palace where he stayed. Malik repeated his famous phrase “Knowledge is sought and it should not seek anyone!” The caliph then argued that he would go to Malik; however, he wanted it to be a private lecture with no one else attending. Malik suggested that if knowledge goes to the elite privately denying the public the right of learning, then neither the public nor the elite gets its benefit. Once more, Al-Rasheed agreed and went to where Malik is giving his lecture. His servants offered him a seat while all of Imam Malik’s students were seated on the floor. Malik, not wanting to offend Al-Rasheed, greeted people as usual and started his lesson with a Qudsi (sacred) hadith[7] saying that Allah (SWT[8]) says that he raises those who humble themselves in his worship and he puts down those who look down on others. Malik then sends a smile to Al-Rasheed who gets what Malik intended to politely tell him and then he gives away his seat and joins the rest of the students on the floor.


So, what was it then that gave Malik such influence on others?! Was it his leadership qualities? He was known for his exceptional charisma as narrated by Saeed Ibn Hend who said that he never feared anyone more than Abd Al-Rahman Al-Dakhel, however, when he saw Imam Malik, he feared him more. We know that he had a fair complexion unlike most of the Arabs at that time with blonde hair and blue eyes. However it can not be his charisma or alone that placed him in such a high status.


Was it his intelligence then?


He was known for that as described by his teacher, Rabiia, who said that he never met someone wiser than Malik. Rabiia used to refer to Malik as the ‘wise one’ among his students. However, it can not only be his mental qualities that gave him success and influence.


Was it his piety and strong faith?


For he was known for that as well, he was often seen crying while giving his lectures when he reflects on the place where he was sitting and that it was once occupied by Prophet Muhammad (SAWS). He never related to any hadith except while he was in a state of ablution. His students would knock his door for their lesson time. If it was a day of regular lecture, he would be with them shortly. However, when it was a day to speak of Prophet Muhammad (SAWS), he would take his time to dress up and wear perfume before mentioning the Prophet. His relationship with Allah and the Prophet was so special that he never mounted an animal in Madinah just out of respect to the Prophet (SAWS) who lived there! However, it can not be that faith alone that made him this exceptional; since there were so many others in his time that were known for their piety but never had his influence!


We may agree that all the above qualities contributed to Imam Malik’s success. However, there were two main things that made him excel and exceed everyone else’s efforts. He used to think of two things that made him gain the trust and respect of others. First, he always placed others’ interests above his; second, he always tried to ask people to do only what they could handle.


And that is the art of co-existence which we are trying to reach today! He always placed himself in others’ place. Can you do that? Imagine if everyone adopted the same goal. Imagine if a husband puts himself in his wife’s place and asks himself why she is disagreeing with him the way she is! Or if you place yourself in the place of your teenage son and try to understand why he is acting the way he is. Imam Malik used to think that way. He used to think of others and try to look for what benefits them.


Hence, two inspiring approaches were initiated by him. The first one was that he always believed that wherever the benefit of the peoples was, then Allah’s rules were supportive. That was his approach in reading and interpreting the Qur’an and ahadith. He always looked at the rules knowing that he would find benefits for people. The second one was that he believed that Islam is based on allowing people all pleasures except for the things that was named as sinful deeds. He preferred to define the best scholar as the one who gave people permission to enjoy Allah’s blessings as long as it was proven by Islam. He always tried to look at the situation beforehand and try to see how to make it easy on people. When he could not, then he would say that he did not know the answer to the issue raised instead of saying something harsh that would burden people.


That is why thousands of people followed him and gathered around him because he wanted the best for others and the easiest for them in the light of Shariah[9]. He built his approach on three verses from the Qur’an, which can be translated as:


“..and has not laid upon you in religion any hardship…“ (TMQ[10], 22: 78).


“Allah wills for you ease, and He does not will difficulty for you...” (TMQ, 2:185).


“Allah wills to lighten (things) for you, and man was created a weakling“(TMQ, 4:28).


It is interesting to note that one of the easiest approaches towards marriage was indeed Imam Malik’s. He built his approach on a story that happened during Prophet Muhammad’s time when a man came to him saying that he and his wife had fair complexion, however, his wife gave birth to a boy with a dark complexion. The man was doubtful of his wife’s fidelity! The Prophet asked him if he had animals to which the man said yes. He then asked him if his animals included one that was not of the same color. The man said yes. The Prophet inquired how that could happen. The man guessed that perhaps it took its color from an ancestor. Then the Prophet suggested that it could be the same case with his son. The Prophet did not wish to open a door of doubt between the man and his wife and that is where Imam Malik extracted his approach.


Ablution is another example of Imam Malik’s search for uncomplicated solutions for Muslims. When you make ablution and then later you are not sure whether or not your ablution is still valid, Malik would ask such questions: Can you swear that your ablution is not valid? Are you sure it is not?


If you can not say a clear yes, then your ablution is valid according to Malik. Malik is the scholar who would lose appetite when asked by someone to find a way out of a problem! He would keep thinking hard to find that way out. He would ask the person to stay in the city till he found that solution. That was one of the great reasons behind his success.


Imam Malik is the writer of the first book in Islam; ‘Al-Mu’ata’ which contained all his thoughts and ideas. The name of the book itself is driven from an Arabic word which mean easiness and sensitivity to others. That book contained 12,000 ahadith with their interpretations by scholars and hence it was the first of its kind. It gained huge popularity and it paved the way to many notable scholars such as al-Bukhari and ash-Shafi'y.


Imam Malik was once asked about the thing that was closest to his heart. He said it was to bring happiness to a Muslim through dedicating his work and life to take away his/her burdens. He used his knowledge to help others. He would follow Prophet Muhammad’s example of taking the easier option that complied with shariah.


It is time now to see how he came to think that way!


This is a message to all parents for a certain situation in Malik’s childhood inspired him to be so. Malik used to be a playful child who loved to chase pigeons and follow singers. He never cared about studying, something that bothered his family which was known for its knowledge and status. Malik’s father decided to handle this situation by holding a knowledge competition for his sons. In the competition, Malik’s younger brother won!


All the father did was to smile at Malik saying that chasing the pigeons kept him away from seeking knowledge. Malik got upset and said that he would excel in something else such as signing. His mother said gently that a singer without a good voice was worthless even if he enjoyed good looks! He asked her what to do then! She said that singing would not get him far, but knowledge might! On the next day, she bought him clothes usually worn by scholars at their time. Imam Malik was very excited and immediately asked and asked her how to go about seeking knowledge. His mother then suggested that he go to Rabiiah in order to learn manners before knowledge.


That story was told by Imam Malik himself at the age of 70! It was the wisdom of his parents in dealing in a gentle way with their son’s issue that helped to raise such a great scholar! That is another example of coexistence! His parents did not force him or insult him. They just gave him hints on how to be better. This is a message to all. Do not force people to do things. It is a message to the West. Do not force us to follow your lead.


I hope you got the idea. Put yourself in the place of others. Do not force others or pressure them in any way. Go easy on them and respect them. This is a message to every husband and wife, to our brothers and sisters in Iraq to end the bloodshed. I urge you to think about other people’s benefits and interests. I hope we all benefit from that powerful message.


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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS= Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] Hadith= The Prophet’s (SAWS) actual sayings or actions as narrated by his companions.

[4] Ahadith= Plural form of hadith [The Prophet’s actual sayings or actions as narrated by his companions].

[5] Hajj= The pilgrimage to Makkah during the first half of the month of Dhul-Hijjah, and is the fifth pillar of Islam.

[6] Umrah= A voluntary short pilgrimage that can be performed at any time of the year.

[7] Hadith Qudsi= The words of Allah, repeated by Muhammad (SAWS) and recorded on the condition of an isnad (chain of verification by witness(es) who heard prophet Muhammad say the hadith).

[8] SWT = Suhanahu wa Ta'ala [Glorified and Exalted Be He].

[9] Shariah= The ethical and moral code based on the Qur'an and sunnah.

[10] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

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Episode 8

In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2])

Today, we still talk about Imam Malik who is one of the best examples of co-existence. For our program, we choose the four Imams who are the best and the clearest example of co-existence to follow. We can learn from them how to dialogue and disagree with each other, and how to respect and live with each other.



The first lesson has been taught by Allah (SWT[3]) to mankind is to co-exist. The two sons of Adam (AS[4]) were brothers of the same color, religion, and family, yet they could not co-exist. Allah says what can be translated as, “And recite to them the tiding of the two sons of Adam with the truth as they offered a sacrifice, (Literally: sacrificed an all-sanctified sacrifice) (and) it was (graciously) accepted of one of them and not (graciously) accepted of the other.” (TMQ[5], 5:27)



Perhaps these examples of the four Imams could bandage the wound of Iraq, stop a divorce case, and reconcile a father and his son who are searching for a common ground to live. The west may also learn from these imams that co-existence is rooted in Islam, they should not enforce their cultures on us for we have a heritage and culture which we cannot abandon; they should accept our diversity.



Today we’re going to narrate Imam Malik’s story in details. His full name is Malik Ibn-Anas Ibn-Malik, he was of Yemeni origin. His grandfather lived in Yemen and then immigrated to Medina. Malik was under the care and protection of Bani-Taym, the descendents of Abu-Bakr (RA[6]). His relation with this family was very intimate. As a result, Malik was influenced by the jurisprudence practices and teachings of Abu-Bakr and of Omar Ibn-Al-khattab. Malik’s mentor was a man called Nafee’, a liberated slave of Abdullah Ibn-Omar (RA). Hence, Malik acquired the approaches of both Abu-Bakr and Omar Ibn-Al-Khattab. Abu-Bakr’s approach was to be merciful towards people. The Prophet (SAWS) was heard to have said that Abu-Bakr is the most merciful one towards my nation. Omar’s approach on the other hand was to search for Muslims’ interest. Hence, Malik balanced the facilitation of Muslim affairs and seeking the benefit of the people. The diversity of those two approaches created richness and integration.



It was said that Malik was one of “Mawali” means that he was a liberated slave. It was also said that he lived between 93 (A.H.)to 185 or 179 (A.H.), his age was between 92 or 89. Malik was named the scholar of Madinah and Imam of house of immigration.



If he was in fact a liberated slave, it is interesting to note how the Arabs accepted him to be their Imam and mentor. Undoubtedly, class systems will remain in society but the wide gap between classes may eventually corrupt any society. Islam effectively raised the status of slaves. When a Muslim committed a sin, the Prophet (SAWS) told him to free a slave. Had Islam announced a prohibition of the practice of slavery, a disorder would have taken place. Although some people may think that Islam didn’t release the slaves, Islam called for liberating them but gradually to avoid any chaos.



There are many ahadith[7] that urge Muslim to liberate their slaves. Later on, the Prophet’s companions began to liberate their slaves, and they let the liberated female slaves marry their sons in order to dissolve any divisions. Consequently a new generation, including Imam Malik, was brought up without adopting the idea of class discrimination. This is a prominent example of coexistence which is lacking in our communities nowadays. Imagine that Muslims treated that problem over 1400 years ago.



Although Malik’s father was darts maker, yet the society accepted Malik as a scholar. The Caliph Harun Al-Rasheed accepted to sit before him and learn. We can make people close to each other by a smile and compassion, not by money. Malik had three sons; Yahia, Muhammad and Abdullah; and a daughter named Fatimah who was like her father, but her elder brother was a playful one. Fatimah memorized her father’s book ‘Al-Mu’ata’ and she used to sit behind a wall during her father’s class to correct any mistakes, by knocking three times on a door, uttered by students during reading the book. Meanwhile Yahia led a different life that bothered Malik, who seemed hurt and deeply touched because of his son. The imam prayed to Allah (SWT) to guide him, and indeed his son changed after Malik’s death. This is yet another example of coexistence.



Malik was broad-minded because he learnt from the schools of jurisprudence that were available during his time. These schools had different approaches and mentalities and he mingled with them all.



Malik’s mother chose Rabiia to be his mentor in order to learn the manners from him before learning. Rabii was an example of a polite mentor, he was well-dressed and taught others how to be polite to people. Another mentor was named Ibn-Hurmoz, whose general class was placed in the Prophet’s mosque and was open for everyone, while his private class was held in his home. Malik wanted to be his private student as he was very interested in his rich knowledge. Malik used to stay outside his mentor’s house for hours. Once his mentor heard a voice at the door steps, and when he asked who it was, he was told “It is the blonde lad”.



When Malik stepped in his mentor’s house, he gave the maid some candy and told her,” If any one comes asking about Imam Ibn-Hurmoz, tell him that he is busy and give him these candies.”



Malik continued to stand at his mentor’s door for six years from dawn, untill Ibn-Hurmoz felt Malik’s presence without having to knock. When Malik used to enter, Ibn-Hurmoz would say, “The scholar has come, O’ Malik, you are “Mulayk” (a nick name), but you are going to be a “Malik” (owner of knowledge) and you are going to be a scholar (a learning vessel). O’ Malik, when you become a “Malik”, use what you will possess for Allah’s obedience. Malik, at that time, was only 13 years old.



When Ibn-Hurmoz grew old he became blind, and Malik used to take him to the mosque and bring him back in order to hear ahadith on the way. Later on, when Ibn-Hirmoz grew older, he could not sit with people to answer their problems, so his knowledge was limited to Malik only. People asked Ibn-Hurmoz the reason behind this and he said, “My body becomes weak and I am anxious that my mind may become weak too.” He added, “When I answer your problems you will accept what I say, but Malik does not. If Malik understands what I say, he will accept it. Otherwise, he will leave it. That is why he is the best.” Ibn-Hurmoz gave Malik his knowledge because he was certain that Malik filtered all that he heard.



Coexistence does not mean to dissolve. To the Muslims in the West, you have to integrate and interact in your respective communities, but do so without losing your identities.



His third mentor was Nafee’, who was a liberated slave of Adbullah Ibn-Omar Ibn-Alkattab (RA). Omar’s learning was transmitted to Nafee’ and Nafee’ was the only one who had the learning of Abdullah Ibn-Omar (RA).



Hence, Malik leant from the knwoledge of Abdullah Ibn-Omar and Omar Ibn-Alkhattab as well. Malik’s approach was to seek people’s benefit like Omar Ibn-Alkhattab. During the rule of Abu-Bakr (RA), many companions of the Prophet (SAWS) who memorized the Qur’an were passing away. Omar Ibn-AlKhattab (RA) suggested to collect the Qur’an but Abu-Bakr (RA) rejected the idea because the Prophet (SAWS) did not do so. However, Omar Ibn-Alkhattab (RA) said that it is for the good of Muslims and Omar Ibn-Alkhattab (RA) had urged Abu-Bakr (RA) until he agreed.



During the rule of Omar Ibn-Alkhattab (RA), he decided to give every weaned child a grant. However, he later heard that women were weaning their children early to obtain the grant. He immediately changed his decision and gave children the grant at birth.



Imam Malik derived his knowledge from scholars belonging to different generations and he managed to cope with all of them and this is the core of coexistence. Meanwhile, we hear of members of the same family disputing over issues such as inheritance, which may lead to many ugly disputes among them.



Clear evidence on coexistence resides in the fact that those who seek knowledge having high intention are the only ones who know the true meaning of coexistence. The first ayah[8] revealed in the Qur'an calls for reading as a way to knowledge.



Imam Malik also received knowledge from a scholar called Ibn Al-Ashhab. This scholar used not to repeat things twice. Once, he mentioned thirty ahadith in one lesson. At that time, Imam Malik found a string and he tied a knot upon listening to every hadith. Upon finishing his speech Ibn Al-'Ashhab asked Imam Malik to repeat what he memorized. Imam Malik memorized only twenty nine. When Ibn Al-'Ashhab blamed Imam Malik for this; Malik promised never to forget a word since that day.



It is important to mention that Imam Malik also received knowledge at the hands of 'Aisha Bint Sa'd Ibn Abu Waqas, a brilliant scholar at her time. Sa'ad Ibn Abu Waqas is the conqueror of Qadisiayh. This is another example of coexistence. There was no problem in learning at the hands of women. This point leads us to mention the role of women in all ages and how they managed to coexist with the society



Here, we come to know that Malik received knowledge at the hands of many different scholars. The last one to be mentioned in this regard is Ja'far As-Sadiq, the great Shi'ite scholar. It is amazing to know that a great Sunni Imam, such as Imam Malik, received knowledge at the hands of a Shi'ite scholar in this great manner. Ja'far As-Sadiq used to say that he was proud to have Abu Bakr as one of his ancestors and he was also proud of Imam Ali's love to 'Umar Ibnul Khattab. This is the highest degree of coexistence that one can come to know.



Imam Malik had to have the permission to give Fatwa[9] from seventy scholars of Madinah. When he started to give Fatwa, he was seventeen years old. This leads us to another point which is the idea of coexistence with young generations. In order to approve him as a scholar to give Fatwa, Imam Malik had to pass an exam prepared by his scholars, Rabiah and two other scholars. They asked him a general question because a jurist should be aware of the nature of people in his community. The question was, "Who is the one that can be described as contemptible?" Malik replied that it is the one who earns his living through making use of his religion. He mentioned a verse in the Qur’an where Allah (SWT) was blaming the tribe of Quraysh. The verse can be translated as, "And making your provision (for livelihood) that you cry lies?" (TMQ, 56:82). Then, they asked him, “Who is the one who is more contemptible?” Malik said it is the one who gives others money through using religion. At this moment they approved him to sit and give Fatwa.



From Imam Malik’s life, we can also learn how the relations between parents and their children should be. We have mentioned before how Malik's parents managed to help him in understanding the importance of seeking knowledge.



Imam Malik started to give Fatwa at the age of seventeen; however he never left the sessions held by his scholars till the age of forty. We should try to coexist and to accept the thoughts of the other, while maintaining our principals. In fact, one of the things that gave Imam Malik the ability to have this flexibility in dealing with people is the manner by which his scholars dealt with each other. They used to respect each other and this is the best way to create familiarity between people and nations. The young can be inspired with this idea of respect when they see the old people respect one another. The same idea can certainly be applied within families.



Once Imam Malik was sitting with his scholars, Ibn Shihab and Rabiah, when the later was asked a question and he gave answer that did not appeal to Imam Malik. Thereupon, Imam Malik kept silent and preferred not to speak in the presence of his scholar. However, after a while, when he was asked about the reason for his silence, he answered that to be polite with his scholars is prior to correct their opinions. So, we should forgive one another and make reconciliation between us.



Imam Malik used to wear expensive clothes and eat well. People at that time blamed him for this, and he commented by saying that "Allah is beautiful and likes beauty." One time, a man sent him a letter reprimanding him for caring too much for clothes and food. The man advised Imam Malik to fear Allah in everything. Imam Malik accepted his advice and thanked him for it.



We need to accept advice without being sensitive or arrogant to the point that leads to unacceptable disputes. The Prophet (SAWS) said, "There are three signs of a hypocrite; among which is that when he disputes he behaves immorally."



Imam Malik politely replied with a verse from the Qur’an which can be translated as, "Say, “Who has prohibited the adornment of Allah, which He has brought out for His bondmen, and the good things of (His) providing?” Say, “These, on the Day of the Resurrection, will be exclusively for the ones who believed in (i.e., during) the present life.” (Literally: the lowly life, i.e., the life of this world) Thus We expound the signs for a people who know." (TMQ, 7:32).



Imam Malik managed to enjoy the pleasures of life while being a pious worshiper to Allah. He once cried upon reciting the following ayah, which can be translated as, " Thereafter indeed you will definitely be questioned upon that Day concerning (the worldly) bliss." (TMQ, 102:8).



Our final thought for today, coexist with others and keep your way to Allah.



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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS= Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] SWT = Suhanahu wa Ta'ala [Glorified and Exalted Be He].

[4] AS= Alayhe Assalam [All Blessings of Allah be upon him].

[5] TMQ= Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[6] RA= Radya Allah ’anh [May Allah be pleased with him/her].

[7]Ahadith (the plural form of hadith) = The Prophet’s (SAWS) actual sayings or actions as narrated by his companions.

[8] Ayah: A verse in the Qur'an.

[9] Fatwa (legal opinion issued by Islamic.

[Expired]

Episode 9

In the name of Allah[1], The All-Merciful, The Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS) [2].

Today, we continue to look at the life of Imam Malik and connect it to the idea of co-existence. We aim to learn how to coexist with each other at a time full of bloodshed in various places like Iraq, Lebanon and Darfur. We need to teach ourselves Fiqh al-Ikhtilaf (the Jurisprudence of Dispute); how can I hold your opinion in respect while I am opposed to it and clinging to mine?! Finding a common ground is the aim of this program.

We will discuss two main points in Imam Malik’s life: his school of fiqh3 and how he was able to coexist during his long lifetime -86 or 92 years- in which he witnessed the rule of 15 Caliphs.

The School of Fiqh of Imam Malik

The main principle on which his school of thought is based is that shariah (Islamic law) essentially aims at facilitating matters for people and working for their best interest. Islamic shariah has five essential goals: the preservation of religion, honor, property, human soul and mind, exactly in that same order. Nothing is prohibited in the Qur'an except when the intention is to protect something; prohibition of fornication is meant to guard the honor; likewise, prohibition of gambling aims at the protection of property.



Seeking to find the ideal way of facilitating things for people, Malik adopted the Prophet’s (SAWS) approach and took him as his role model. He certainly bore in mind such ayahs[3] and ahadith[4] as the following when he decided to take this route, “..And in no way have We sent you except as a mercy to the worlds” (TMQ[5]: 21, 107). “…and in no way has (He) made for you (any) restriction in the religion…” (TMQ: 22, 78). “…Allah wills for you ease, and He does not will difficulty for you…” (TMQ: 2, 185).

It is reported that Lady Aisha (RA)[6] had said that whenever the Prophet (SAWS) was given a choice between two matters, he always chose the easier one so long as it was not evil. If it was evil then he was the farthest person from it. The Prophet (SAWS) never retaliated for himself, except when something violated one of Allah’s (SWT)[7] sanctities then he would take vengeance for Allah’s sake.

He considered Madinah and its inhabitants as his model in this regard, for it is the place where the Prophet lived. Therefore, his sources in fiqh were the Qur'an, the Sunnah (the Prophet’s tradition) and the people of Madinah. Some scholars disagreed with him in this matter, and at times he obstinately held onto his opinion, thereby temporarily suspending the principle of coexistence. This will be shown in an incident with Abu-Hanifah which we will tackle in the following episode, if Allah so wills.

Taking the people of Madinah as one of his sources gave rise to Malik’s belief in the significance of the society’s agreement on a certain matter, thus inventing what would be later established as “the convention of a society”, i.e. he would support what the society agreed upon. For this reason, he managed to attract many people around him. A man from Andalusia once came to him with a question. Malik’s reply was: "I do not know." That man said: "O Imam! I have come to you from Andalusia and you say you do not know! What should I tell my people when I go back to them?!" Malik responded, "Tell them, ‘Malik did not know’... I am not aware of how the people of Andalusia live, so ask someone who has adequate knowledge of Andalusia.”

Malik invented new terms that were unheard of before. His dislike for the word haram (sinful, prohibited) led him to replace it with terms like: “I do not regard this as right”; “this is improper”; “there is no good in it.” The word haram, unfortunately, is lightly used nowadays. He wrote a book entitled “al-mowatta’ ” during the course of his long life. This was because he used to make changes to it from time to time whenever he felt it was necessary and in the interest of people. The Caliph offered to have his book written in gold water and Malik replied that what mattered most to him was that the Caliph applied what was in the book.

I do not mean here to say that Malik applied the ideals of coexistence all the time. Several incidences prove this as we will see in the next episode. A glimpse of his departure from the ideals of coexistence maybe evident from the fact that he held a belief early in his life that what the people of Madinah did should be universally applied everywhere regardless of the nature of each place. He once sent an important letter to al-Layth Ibn-Sa'ad, the Grand Imam of Egypt –the letter and the reply are available on www.amrkhaled.net- in which he blamed him for issuing fatwas (legal opinions issued by Islamic scholars) different from those used in Madinah. Al-Layth had issued a fatwa permitting the combination of maghrib (sunset) and isha' (evening) prayers on rainy nights. Harshness rather than the ideals coexistence manifested itself in that letter; an excerpt of it is shown below:

“…Be informed, may Allah show mercy to you, that I have known that you issue fatwas different from those of the people of Madinah. Have you not heard the Qur'anic ayah that reads, “And the earliest Out strippers, (As-Sabiqûn) of the Muhajrû*n (The Emigrants from Makkah who fled to Al-Madinah) and the Ansar, (The supporters, i.e., the inhabitants of Al-Madinah)” (TMQ: 9, 100)? Have you not known that the Prophet (SAWS) was reported to have said that faith flees to Madinah as a serpent flees to its burrow? You should know that all people have to be followers of Madinah where the Prophet lived and died, and where his Companions and his wives lived and learned from him first-hand. Consider what I have sent you, may Allah show mercy to you. I hope I have not intended anything from this save sincere advice.”



Al-Layth replied in a gentle manner, saying:

“…You mentioned that I issue fatwas different from those of the people of Madinah and you are right, I should fear for myself. I took every word you wrote seriously. Be informed that the Prophet’s companions settled in many places and countries and that we have scholars just as you do. Perhaps you are not aware that rain here is not like Madinah’s rain. By Allah, if you come here you will give similar fatwas, for facilitating things for people is your typical approach. The Prophet’s companions, such as Amr Ibn al-Aas, Az-Zubair Ibn al-Awwam, Bilal and Abu Ad-Dardaa, did likewise because they lived here.”

This letter and other others were not publicized until the two men passed away. It was then that their two sons made them publicly known. This incident and his position with Abu-Hanifah represented a turning point in his life. He came to believe that each society had its own custom which ought to be considered individually and that it was a mistake to apply the custom of Madinan society to all others.

Imam Malik and the Caliphs:

Imam Malik witnessed the rule of nine Umayyad Caliphs and five Abbasid Caliphs. These Caliphs were very different, and this teaches us a lot about coexistence. All those Caliphs respected Imam Malik and followed his fiqh. This is because Malik was unlike most people, who were either hypocrites who flattered Caliphs or extremists who clashed with them; he was always neutral. He did not agree with all what the Caliphs did, but at the same time, he did not want to fight with them. Rather, he would advise them and guide them to the right path. This is how he gained the respect of all people.

One day, a person called Muhammad Ibn-al-Hassan from al-Hejaz led a revolution against the Abbasid Caliph, Abu-Ja'far al-Mansur. Imam Malik abided by his principle and remained neutral and did not participate even though some of his own teachers did. Some of those who hated Imam Malik wanted Abu-Ja'far to be displeased with him. This person went to Imam Malik asking him for a fatwa concerning the validity of a divorce that has occurred by force. Imam Malik said that such a divorce would be invalid, according to reports that the Prophet (SAWS) said that Allah (SWT) has forgiven the Muslims all fault, forgetfulness and what was forced upon them. This person then went to the Caliph telling him that what Malik actually meant in his fatwa was that people are allowed to participate in the revolution against him because he, the Caliph, had forced the people of Hejaz pledge allegiance to him! This is a message to people in Iraq and Darfur. They should try to avoid fitna (sedition). Allah (SWT) says what can be translated as, "O you who have believed, in case an immoral (person) comes to you with a tiding, then (ascertain) the evidence…" (TMQ, 49:6). Abu-Ja'far did not ascertain the evidence; rather, he became very angry with Imam Malik, and sent him a message asking him to change the fatwa, but Malik refused to do so. Abu-Ja'far then asked him to announce to the public that the Caliph was not the one meant by the fatwa, but Malik refused that as well because it meant that he would give up his neutrality. Abu-Ja'far became fierce, and ordered that Malik should receive 100 lashes.

At this point, Imam Malik could have started a revolution to avenge himself. But he did not which showed that he really wanted to be neutral, and that he did not want to cause disorder and bloodshed among Muslims. Afterwards, Abu-Ja'far realized that he was mistaken and that Malik was innocent so he wanted to apologize to him. He went to Madinah, and visited Malik in his home and asked him, "What do you request from me?" Imam Malik replied, "I want you to visit the houses of all the people in Madinah, offering them money and kissing their children." By this, Imam Malik wanted the people of Madinah to like Abu-Ja'far and to bring them together. Abu-Ja'far did so, and then offered Malik some money as well. However, Malik refused to take it saying that he had enough. To Malik's surprise, Abu-Ja'afar indicated that he knew that Malik was in need of the money because it was his job to look after his people.

After that incident, Imam Malik started accepting money and gifts from Caliphs. These gifts became his main source of income. In addition to this, he wanted to "co-exist" with the Caliphs, and refusing their gifts would have been perceived as an act of rejection.

Another story tells of one time when the Caliph, Harun al-Rasheed made an oath and then took it back. All Islamic scholars told him that all he needed to do was to free a slave in order to expiate himself of that oath, according to the ayah that can be translated as, "Allah does not take you to task for an idleness in your oaths, but He takes you to task for whatever contracts you have made by oaths. So the expiation thereof is the feeding of ten indigent persons with the average of that wherewith you feed your own families; or their raiment; or the freeing of a neck. (i.e., a slave) Yet, for him who does not find the (means), then (the expiation is) the fasting for three days…" (TMQ, 5:89). However, Harun al-Rasheed wanted to know Malik's opinion, who said that he should fast three days! Harun al-Rasheed argued that he was not poor and could afford to free a slave, but Malik rationalized his fatwa saying that all the slaves and money Harun al-Rasheed possessed actually belonged to the people and that he did not have the right to dispose of what he did not own himself.

Imam Malik's Death

Imam Malik lived for 86 years (or 92 years – according to some reports). Before he died, he asked one of his students, "What do people say about me?" The student replied, "They are either friends who praise you or enemies who condemn you." Malik thanked Allah for that. When he was asked why, he said that he did not want to have all people as friends so that he would not become too vain, and he did not want all people to be his enemies so that they would not testify against him before Allah on the Day of Judgment.

As he was dying, Imam Malik was asked how he was feeling. He said, "I do not know what to tell you, but some day, you will experience the sweetness of Allah's forgiveness exactly as I do now." He wanted to make things easy for people even while he was dying. He kept repeating Allah's name "al-'afuww" (The Effacer of sins) until he died. He died leaving three sons, one daughter and 3000 dirhams. It is said that Malik was the only one mourned by the people of Madinah as much as they mourned the rightly guided Caliphs. His death reminded them of the death of the Prophet (SAWS). Imam Malik was buried in Al-Baqi'[8], next to Ibrahim, the Prophet's (SAWS) son.

That was the story of Imam Malik. He paved the way for the Science of Hadith and Islamic Jurisprudence; for al-Bukhary and ash-Shafi'y. I ask Allah to gather us with him in jannah (Paradise), to enable us to learn from him how to co-exist with each other, and to resolve our conflicts.


--------------------------------------------------------------------------------

[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word “Allah” in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS = Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

3 Islamic jurisprudence

[3] Verses in the Qur'an

[4] The Prophet’s actual sayings or actions as narrated by his companions.

[5] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[6] RA = May Allah be pleased with her.

[7] SWT = Subhanahu wa Ta'ala [Glorified and Exalted Be He].

[8] The cemetery of the people of Madinah, near the Prophet's Mosque

[Expired]

Episode 10



In the name of Allah[1], The All-Merciful, The Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS) [2].



Today, we continue to learn how to coexist with each other. Coexistence does not mean giving up your identity on the contrary; we want to preserve our religion and our history.



In fact, I like to begin this episode with a saying by the Prophet (SAWS) who was heard to have said that the Muslims are one ummah (Muslim nation). They all come to help the most underprivileged of them. Although this is a wonderful and beautiful image, we are shocked when we compare it to the current reality of the entire Arab world.



Today’s episode addresses four points or principles of co-existence. I recommend that you consider them even when dealing with any one you differ with; your husband/wife, children, boss, neighbors, relatives, friends, parents, the different jurist schools, Muslims and Christians.



The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.



In regard to the first principle, do you remember the Battle of Bani Quraydha against the Jews? After the Prophet (SAWS) had finished the Battle of the Trench, the companions were exhausted and wanted to rest. Jibril (AS[3]) (Gabriel) told the Prophet that the Angels have not yet put down their weapons. The Prophet thus called upon his companions and said that whoever believes in Allah and the Hereafter should not pray the asr (afternoon) prayer until they reached Bani Quraydha. The companions did not know what to do. Some said they should not pray the asr prayer until they reach there. Others said that the Prophet meant to speed up. So, the Prophet, Peace be upon him, said that both were right. He must have meant one of those two options but his answer means that difference is part of human nature and that it is actually acceptable.

I take this opportunity to give an advice to the West. If you believe that difference is a universal fact, do not force your culture upon us.



The second principle indicates that diversity means that we in fact complement one another. I would like to give the example of Abu-Bakr and Omar (RA[4]). On the day of the Battle of Badr, Muslims wanted to know what to do with the war prisoners. Abu-Bakr told the Prophet (SAWS) they are your people and relatives, so pardon them. While Omar said, they disbelieved and hurt you, so kill them. The Prophet (SAWS) addressed Abu-Bakr saying that Allah made some men who are kind hearted; like Abu-Bakr. Allah also made some who are harder than iron; like Omar. Both of them are good for Islam.



The third principle asserts that calm and honest dialogue helps us see the truth from all perspectives. A group of blind people put their hands on an elephant. One of them said that the elephant was only a trunk, the second one said it was a sharp ivory tooth, the third said it was a huge leg and the fourth said that it was a huge body. An elephant is indeed all of those things, so they were all right.



The fourth principle is to never forget your manners when disagreeing with someone. Today we will focus on the encounter between the two great imams: Imam Malik and Imam Abu-Hanifa.



Before Malik and Abu-Hanifa’s encounter, Imam Malik used to say, "Beware of the people of opinion.” Abu-Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj[5].



When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs[6] and ahadith. He stated the ayah where Allah (SWT)[7] says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189)[8]. Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)



His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”



People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu-Hanifa was, who supported this kind of questions.

As for Imam Abu-Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.



In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu-Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.



Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu-Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.



Imam Abu-Hanifa reminded him of what the Prophet (SAWS) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (SAWS) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (SAWS) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (SAWS) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (SAWS) said that the man killed would go to the hellfire.



Abu-Hanifa said that the Prophet (SAWS) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu-Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu-Hanifa was questioning the future to protect people. That was what the Prophet (SAWS) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.



Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.



The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.



The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.



The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith[9], if not; then apply the rule of the consensus of the scholars.



Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (SAWS) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.



A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”



Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (SAWS) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”



He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (SAWS) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (SAWS) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.



Then, he narrated the hadith of the Prophet (SAWS) where he said that his companions are like the stars any of which can guide people. Imam Abu-Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu-Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.



Al-Layth Ibn-Sa’ad said, “By Allah, this also, is an integration of the ummah.”



When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT)[10] whose name is the Truth wants you to see all the sides.



The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu-Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (SAWS) did not want.



Imam Abu-Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (SAWS). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.



If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.



After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.



He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu-Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”



Al-Layth went to Imam Abu-Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”



We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.



What happened after that? First, Imam Abu-Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.



Meanwhile, Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s, held a session in Iraq to present the approach of Malik.



Once, Imam Abu-Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu-Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.



The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.



Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (SAWS) are spread all over the world. Those were Abu-Hanifa’s words from their encounter.



We are learning the superb manners and morals of differentiating with someone as well as handling the truth. Today we learnt this valuable lesson from Imam Malik and Imam Abu-Hanifa. I am really proud that such men lived in our ummah. Remember the four principles we discussed in today’s episode and please begin applying them to your lives.


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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word “Allah” in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS = Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

3 Islamic jurisprudence

[3] AS= Alayhe Assalam [Blessings of Allah be upon him]

[4] May Allah be pleased with him.

[5] The pilgrimage to Makkah during the first half of the month of Dhul-Hijjah, and is the fifth pillar of Islam.

[6] Verses in the Qur’an.

[7] SWT = Suhanahu wa Ta'ala [Glorified and Exalted Be He]

[8]TMQ= Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah: Ayah) of the Qur'an. Reading the translated meaning can never replace reading it in Arabic, the language in which it was revealed.

[9] Ahadith= Plural form of hadith [The Prophet’s actual sayings or actions as narrated by his companions].

[10] TWT= Tabaraka Wa Ta`ala [Blessed and Exalted be He].

[Expired]

Episode 11



In the name of Allah[1], The All-Merciful, The Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS)[2].



Let me welcome you all to today’s episode.



Today we shall continue learning about Imam[3] Malik, the paradigm of coexistence, who managed to gather people of three generations and of all nationalities in his lectures in the Prophet’s Mosque for 60 or 70 continuous years. How did he manage to do that? And how did he manage to lecture great scholars, royalty, students and even the Caliph Harun ar-Rashid and his sons? He simply had an exceptional talent for coexisting with people.



As agreed upon in the last episode, we shall host a specialized Islamic scholar to tell us more about the juristic school of thought of Imam Malik. Our guest today is Dr. Zakariya Seddiqi, whose father was also a specialist in the Maliki juristic school of thought. Dr. Zakariya was born in Algeria, a country that follows the Maliki juristic school of thought. He lived ten years in Egypt and now lives in France. He graduated from the Faculty of Shari’ah[4] (Islamic Law), Al-Azhar University in Egypt and received his Ph.D. from the Sorbonne in France. His Ph.D. thesis was about “The Theory of Jihad[5] (Struggle) in Islam”.



Amr Khaled:
Isn’t it strange for you to select such a topic for your Ph.D. thesis, especially since you did it in France?




Dr. Zakariya:
Things were a bit difficult indeed, but it was the first Ph.D. of its kind in France to tackle such a topic, and everybody actually wanted to understand about that controversial issue.




Amr Khaled:
Was your intention to introduce the concept of martyrdom in Islam to them?




Dr. Zakariya:
Yes. I did not want anyone to approach an Islamic concept such as this from a personal misconception.




Amr Khaled:
You thus initiated some kind of coexistence. The Europeans wanted to understand us and we wanted to introduce ourselves to them. Hence, you selected this topic for your Ph.D. thesis, even though it was hard to be accepted in Europe.



Please tell us about the two institutes which you established in France, for they are wonderful examples of coexistence.




Dr. Zakariya:
The first is an e-institute (via the Internet). It introduces Islam in many European languages to non-Muslims, who might be somehow uncomfortable with the idea of studying Islam in public. The other one is rather a big institution that runs many projects, one of which is a research center that is concerned with the Western culture. Muslims, including Islamic scholars, need to understand the modern Western culture of today, and not the outdated Western culture which prevailed during colonization periods.




Amr Khaled:
Those are wonderful examples of coexistence. Your two institutes simply call Westerns to understand more about Islam, and Muslims to understand more about the Western culture.



Now, Let us begin our talk about Imam Malik. Why does the Maliki juristic school of thought prevail in Morocco, Algeria, Tunisia and Mauritania?




Dr. Zakariya:
It all started when the Moors, who were and still are famous for their love for the Prophet (SAWS), traveled to Makkah for performing Hajj[6] and Umrah[7]. On their way back home, they used to rest for a while in Madinah and attend Imam Malik’s lectures. Consequently, they taught their people back home what they had learned from Imam Malik.




Amr Khaled:
What makes ordinary Muslims attached to Imam Malik?




Dr. Zakaryia:
Imam Malik used to love and honor the Prophet (SAWS) so much that he used to go perform ablution and dress up if he was going to narrate one of the Prophet’s (SAWS) ahadith[8]. Moreover, he used to differentiate thoroughly between the ahadith and his personal opinions in juristic or social issues. His love for the Prophet (SAWS) was based on real knowledge.




Amr Khaled:
Why did the juristic schools of thought of the four Imams in particular survive until now, although there were other Imams at their time who were even more knowledgeable?




Dr. Zakariya:
1. The four Imams had many disciples who learned from them and then transferred the Imams’ knowledge to the following generations and, thus, preserved this valuable heritage.

2. They never had extreme opinions. The moderation and flexibility of their juristic opinions made people love and accept them.

3. They devoted themselves to teaching people and did not involve themselves in any clashes with the authorities. However, they did not act passively; they used to try their best in changing whatever was wrong, but in a very peaceful and wise manner. Therefore, they were considered as having leading personalities. They managed to coexist without abandoning their own opinions or facing the authorities violently.




Amr Khaled:
What is the most distinctive feature of the Maliki juristic school of thought?




Dr. Zakariya:
Imam Malik preferred to concentrate on practical issues. He used to believe that thinking about situations which did not happen to be a waste of time and thought. This can be clearly sensed in his book “Al-Mowatta'”, the first juristic book to be written in Islam and in which Imam Malik included the bases of juristic methodology.




Amr Khaled:
Would you please tell us about the issue of Imam Malik and the people of Madinah?




Dr. Zakariya:
Madinah included the greatest number of the Companions (RA)[9] of the Prophet (SAWS). Therefore, Imam Malik was convinced that the people of Madinah, especially the great scholars who lived during the time of the Companions (RA), were a perfect link to the prophetic teachings. He was convinced that whatever they did was probably an imitation of what the Prophet (SAWS) used to do. Therefore, he preferred to adhere to the valuable knowledge of those great Madinan scholars. However, he did not reject the knowledge of the other scholars. Neither did he reject people’s common customs and traditions, as long as they did not contradict with the Islamic law.




Amr Khaled:
Now let us link this to coexistence, and please correct whatever you see is wrong. Imam Malik practically accepts and appreciates whatever happens in everyday life among people as long as it is not forbidden in Islam. If we apply this to something like Mother's Day, which is specified by non-Islamic societies, we shall find that he will accept that Muslims celebrate this day as well, although it is not a religious occasion, as long as nothing happens during it that stands in contradiction with the Islamic teachings.




Dr. Zakariya:
Yes, that’s right. Especially since Islam urges us to appreciate and honor mothers. Therefore, nothing is wrong with celebrating this day as long as we do not deem it as a religious occasion or do forbidden things as you have just said.



Malik's popularity stemmed from his awareness of the needs of the society. These needs sometimes urged him to give up his own opinions about certain cases for the sake of the society, as long as they conformed to Islam. For example, the Maliki scholars in Andalusia differed with Imam Malik's opinion which forbids the planting of trees and flowers inside mosques. They preferred the opinion of Imam al-Awza'y because their environment favored flowers and trees; it was part of their culture and tradition, which does not contradict with the Islamic law.




Amr Khaled:
Can you give us more examples of Imam Malik's dedication to facilitate things for people?




Dr. Zakariya:
Most homes in Europe nurture dogs. What would a Muslim living there do when a dog licks him? Malik's opinion in this respect makes things much easier for a Muslim in such situation. It permits him to perform his prayer without having to change his clothes or wash them. Malik's opinion is that dogs are not dirty. Imam Malik believed that when Prophet Muhammad (SAWS) advised us to wash any plate seven times if licked by a dog, he (SAWS) was stressing on the number of times, not the dirt itself. According to Imam Malik, if the whole issue was about the dirt, washing it once would be enough. It is noteworthy that one of the Maliki scholars had a dog although Imam Malik himself did not favor having dogs inside houses. This Maliki scholar’s opinion was that if Imam Malik lived in his age, he would keep a lion for security precautions, not just a dog, as there were many thieves then.




Amr Khaled:
This means that we should not dispute about different juristic opinions. We have to respect and accept differences in opinions and coexist peacefully.




Dr. Zakariya:
One of the Tunisian Maliki scholars, well-known for juristic deduction, said that the more knowledgeable a person is, the less rejecting he becomes.




Amr Khaled:
Would you please tell us about the people of Madinah and the musical instruments, for this is a controversial issue?




Dr. Zakariya:
The people of Madinah saw nothing sinful in singing or playing musical instruments. There is no direct ayah[10] in the Qur’an or an authentic hadith that forbids singing or playing music. The forbidden singing is only that contains indecent words, especially when it is accompanied by other enticing things.




Amr Khaled:
Is it a must that each Muslim adopts one of the four Imams’ juristic schools of thought?




Dr. Zakariya:
Of course not. If a Muslim has a question then he must ask an Islamic scholar who is known for his knowledge, sincerity and adherence to Islamic law, regardless of the juristic school of thought to which this scholar belongs.




Amr Khaled:
There is a very good and simple juristic book entitled “Fiqh as-Sunnah” which most Muslims usually consult. What do you think of that book?




Amr Khaled:
This book was a brilliant endeavor at a time when juristic references were very sophisticated, which led people to relinquish religion. It was presented in a simple way to non-specialists, introducing the opinions of the four Imams regarding every juristic issue. However, non-scholars should not depend on it to issue a formal opinion or fatwa[11].



Acquiring juristic knowledge should not be confined to a certain book or reference, as there are many ahadith and ayahs (Qur’anic verses) that should be looked up and studied in connection before making any conclusions. For example, there is a hadith that informs us that a dead person is tortured by his family’s weeping and screaming at his death. Meanwhile, there is a verse where Allah says what can be translated as, “..no bearer of burdens can bear the burden of another.” (TMQ, 17:15)[12]. Only specialists in juristic studies can conform between this hadith and the verse; and they have concluded that the dead person referred to in the hadith is he who asks his family to behave in such a way after his death.



A wise man said, “Knowledge (or science) moves from the scholars’ (or the scientists’) minds to books; meanwhile, its key (to understanding) remains in their minds. He who applies this knowledge without consulting these scholars, shall indeed err and be lost”.




Amr Khaled:
To wrap up this episode, we have learned two main things about Imam Malik today:



1- He did not reject people’s common customs and traditions as long as they were not directly forbidden in the Islamic law, and this is what we call true coexistence.

2- He was keen on people’s best interests, which made him very popular.



In this Episode, we have also learned about Professor Zakariya Seddiqi’s two institutes, which are fine contemporary examples of coexistence.



Finally, we thank Dr. Zakariya for being with us today.



In the next episode, we will begin to learn another great man; Imam ash-Shafi’y.



Peace, Mercy and Blessings of Allah be upon you.





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[1] Allah: The word Allah is the Arabic term for God. Although the use of the word

The word Allah is the Arabic term for God. Although the use of the word “Allah” is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS: Salla Allah Alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] Imam: Islamic scholar and leader in prayer.

[4] Shari’ah: The ethical and moral code based on the Qur’an and sunnah.

[5] Jihad: Any earnest striving in the way of Allah, involving personal, physical, intellectual or military effort, for righteousness and against wrong-doing. “Lesser Jihad”: fighting to protect Islam from attack or oppression. In such fighting, no woman, child or innocent civilian is to be harmed, and no tree is to be cut down. “Greater Jihad”: internal struggle for the soul (nafs) against evil and temptation.

[6] Hajj: The pilgrimage to Makkah during the first half of the month of Dhul-Hijjah, and is the fifth pillar of Islam.

[7] Ummrah: A voluntary short pilgrimage to Makkah that can be performed at any time of the year.

[8] Ahadith: Sayings of the Prophet (SAWS) as narrated by his Companions; “hadith” is the singular form.

[9] RA: Radeya Allah Anhu/Anha [May Allah be pleased with him/her].

[10] Ayah: A verse in the Qur’an; “ayahs” is the plural form.

[11] Fatwa: Legal opinion issued by Islamic scholars.

[12] TMQ: Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[Expired]

Episode 12

In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).

As we continue today with the story of Imam ash-Shafi'y, I would like to ask you a question: what was the first lesson on coexistence in the history of mankind? Isn’t it so clear that we can find that lesson in the story of the two sons of Adam? They were two brothers coming from the same parents at the beginning of time when there were no conflicts yet. However, they reached a state of inability to coexist to the extent that one of them wanted to kill the other!



If we contemplate the word ‘Other’, we see that it appeared within the story of the sons of Adam as follows: “… (and) it was (graciously) accepted of one of them and not (graciously) accepted of the other. …” (TMQ[3], 5:27). Although they were brothers, the Qur’an refered to how they see each other as the ‘Other’! This is when the message of coexistence started on Earth.



If we ponder on the amazing ayah[4] which can be translated as, “O you mankind, surely We created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted. …” (TMQ, 49: 13), we find that Allah gives us the key as to why we are created in such a diversity! It is to get mutually acquainted. It is a big umbrella under which we see the meanings of cooperation, understanding, exchange of everything, such as knowledge, arts, etc. I doubt that this concept exists in any political conistitution! The ayah stresses that this diversity should make us acquaint with each other and should not be a reason for segregating ourselves or fighting one another.



It is Allah’s wisdom to create us diverse. The Qur’an avows to this in the ayah which can be translated as, “And if your Lord had (so) decided, He would indeed have made mankind one nation; and (i.e., but) they do not cease differing (among themselves).

Excepting the ones on whom your Lord has mercy, and He created them for that (end), …” (TMQ, 11:118, 119). Allah stipulates in this ayah that we are made to be different on purpose. This indeed adds richness and diversity to life.



Regretably, we consider anything which does not match our way of thinking as wrong. We tend to reject anyone different from us, although differences and diversity add great value to life. This is the idea we are striving to convey today. We should try to make the best out of our differences to serve our purposes.



As Muslims, we have a rich culture and a huge resource of information thanks to our many scholars. Let us think of the basic three colors; blue, red and green. Imagine that you can not make combinations of these colors? It is amazing that the ability to combine and mix those three colors gives us thousands of other shades of colors. If we apply this to our ideas and opinions, the mix and match of ideas gives great meaning, added immense value and richness to life.



Prophet Muhammad (SAWS) gives us two examples of the beauty of being different. In the first, he (SAWS) likens the support of the believers to one another to the bricks in a wall; they enforce each other. To build a wall you need bricks, cement and other elements. Each one alone could not form a wall by itself. However, when you put them together, they build a strong wall. The second example is on the similitude of believers in regard to mutual love, affection and fellow-feeling; it is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever. It means that each body part is supportive and at the same time dependant on the other parts.



These two examples are amazing. To get to our point, in order for you to build a healthy society, you need to connect people via dialogue and tolerance that would promote coexistence.



If we look at Imam ash-Shafi’y and how he bridged the gap among the huge diversity of opinions that existed in his time, we can see that he is true a model for coexistence. You might be surprised to know that he was inspired by his mother who instilled in him the belief that he could bring people together and encourage them to discard their differences.



Before starting with the amazing story of Imam ash-Shafi’y, I wish to refer to what was said about him by his contemporaries. Although Imam Ahmad Ibn-Hanbal was a scholar just like ash-Shafi’y, he did not bear any jealousy to him for being more famous. He admired him and told his son that he would pray for ash-Shafi’y every night as he did to his own parents. He believed that ash-Shafi’y was important to people just as the sun is to life and health is to the body. Ash-shafi’y was someone who could fluently speak about science, Islam and its various areas of knowledge, sports, poetry; and he excelled in all of them!



Prophet Muhammad (SAWS) refered to him in his hadith[5] in which he prayed to Allah (SWT[6]) to rightly guide the people of Quraish whose scholar will one day spread the science (of religion) on earth. He (SAWS) also said that Allah sends someone to the Ummah (Muslim nation) every 100 years to revive its faith. There is an agreement that the person sent in the first 100 years was Omar Ibn-Abdul-Aziz. This is because he spread justice among people.



It is believed that the person sent in the second century was Imam ash-Shafi’y. Were it not for him, a big clash of opinions would have happened! Let us see how he managed to do so.



First, I have to give a brief idea about how life looked like during his time. He lived at the time when the power of the Abbassid Caliphate reached its peak; it was during the rule of Haroun ar-Rasheed. There was a wide spread of the Islamic faith in many countries. Although this wide spread was great because it meant more power to Islam, it was not without its hazards. The people of the many countries which became under the shelter of Islam had diverse cultures, views, ethics, values and attitudes. Some of them did not have good intentions for Islam. Besides, there was very limited physical connection among countries due to the lack of means of transportation which made it difficult for people to communicate and understand each other. This meant that various groups of people held different views and beliefs, meanwhile there was very little to do to bridge the gaps among them.



Accordingly, ash-Shafi’y took an approach of immigrating every few years to a different country and living there for a while to fulfill the purpose of connecting people and correcting any misleading ideas they might have. He travelled to ten countries acting as an ambassador of knowledge. He came at a time when most of the companions of Prophet Muhammad (SAWS) had died, hence there was no one to work on solving the disputes and disagreements which emerged at that time. Meanwhile, there was a large class of wealthy youths who did not care much about their faith.



Do you know how he approached them? He tried to find a common ground with them. He excelled in sports because that was the only way to approach that class of youths.



Furthermore, there was a huge clash which followed the murder of Othman Ibn-Affan that had its impact on everyone. This was the start of the Shiites Sect, the deniers of Sunnah (Prophetic tradition), and al-Khawarij[7]. There were those who were waiting for a chance to rebel and have their own way. On the other hand, it was a period that witnessed flourishing of arts that stressed on romance, music and pleasures. So, there was a clash between arts and faith.



Meanwhile, schools of thought appeared that tried to explain the new issues which emerged and were neither mentioned in the Qur’an nor the Sunnah. There were two main schools; the first was the school of Hijaz headed by Imam Malik and the other was the school of Iraq headed by Abu-Hanifa. Both schools began to clash over issues like ahadith[8] and the way in which they were documented. This was an extremely vital period because it was the early stage of the formation of the Islamic schools of jurisprudence. Followers of each school begand to offend each other as they disagreed on various issues. Ash-Shafi’y had a great role in clearing the environment from plights of dissension by approximating the ideas of the two schools and creating harmony between them.



I will give you one example today of how ash-Shafi’y approched the conflict between the two schools of thought: Al-Hijaz’s and Iraq’s. He simply studied both of them for a long time and then came up with a new arena of research which is the science of the basis of Jurisprudence. This science is concerened with setting the rules of how to extract knowledge from the Qur’an and the Sunnah. He spent nine years to formulate this method of logical thinking. Those rules were later transferred to Europe and were used as the base for scientific approaches in various areas of knowledge.



His rules and guidelines were very simple. First, he based his undersatnding of what is lawful (permissible) and what is unlawful (prohibited) on the simple idea that any ayah of the Qur’an dealing with this issue is aiming at protecting any one of five things: spirit, sanity, faith, money, and honor. Hence, we can understand the ayahs of Qur’an and the rules that Allah (SWT) set for us by understanding why those rules are there and what they are protecing.



Second, he stressed the imporatnce of sticking to the meanings of words as defined in the Arabic dictionaries and lexicons. This would prevent misinterpretations of words by some people who seek to change the meaning of some of the ayahs of the Qur’an.



Third, he indicated that when trying to find the solution for an issue, one should first search the ayahs of the Qur’an dealing with that issue and group the related ayahs together and examine them. If there were no relevant ayahs, then one should follow the same steps with the ahadith. If none were found, then one should resort to what the companions of the Prophet (SAWS) agreed upon regarding that issue. The last level of analysis of the issue is the application of analogy by trying to find a similar issue in the Qur’an and hence finding the answer. For instance, the issue of prohibition of drugs. Since there was no mention of drugs in the Qur’an, then one can make a deduction based on how the Qur’an handles the issue of alcohol. Since alcohol is prohibited because it damages sanity and health, then by analogy, drugs are also prohibited.



Afterwards he submitted his methodology to the two main schools of Islamic jurisprudence and received their approval on using it. This brought the conflict between the followers of these two schools to an end and minimized potetial clashes between them. He managed to do so because of his dedication to finding common grounds between the conflicting parties. It is because of his sincere intention to unite people. This is indeed the core of coexistence.



I would like to conclude today’s episode by a request. Why not think about how you can find a common ground between you and others; between you and your father, your neighbour, etc.


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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS = Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] TMQ: Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[4] Ayah= verse of the Qur’an.

[5] Hadith = The Prophet’s actual sayings or actions as narrated by his companions.

[6] SWT = Subhanahu wa Ta’ala [Glorified and Exalted be He].

[7] Al-Khawarij= A group of people who rebelled against Ali Ibn-Abu-Taleb (RA) after he had accepted arbitration, and finally assassinated him (RA).

[8] Ahadith= Plural form of hadith [The Prophet’s actual sayings or actions as narrated by his companions].

[Expired]

Episode 13

In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).

In this episode of "A Call For Coexistance" we will begin learning about imam ash-Shafi'y. Let me remind you that coexistance means being able to understand each other, listen to each other, to accept and respect others' opinion. Many problems emerged in our Muslim world due to lack of coexistance. Coexistance is to try to find something in common with others, which is why Allah (SWT)[3] said in what can be translated as, " …And help one another to benignancy and piety, and do not help one another to vice and hostility…" (TMQ, 5:2). Allah in this ayah[4] addresses all human beings because Islam is a universal message.



Allah (SWT) also says, "… Surely We created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted…" (TMQ, 49:13). Therefore, the different beliefs found in Lebanon nowadays should have enriched and cultivated this nation instead of causing wars and the same thing applies for Iraq.



Let me share with you ten points about learning the art of coexistance which I acquired from my own experience, reading books and from the biographies of the four Imams who represent the best example of coexistance. The Ten points are:

Do your best in order to find something in common with others.
Search for any knowledge that may help you find something in common with others.
Integrate with people in your society.
Do not refute any opinion entirely.
Do not oppress who disagree with you and consequently turn him to be your enemy.
Have the pure intention while gathering people under the will of Al-Haq (the Truth) instead of following your own prejudice.
Respect others in order to win their hearts and coexist together as a result.
Be flexible rather than being stubborn.
Be a loving person even with those who disagree with you.
Coexistance does not mean melting inside other cultures.


One of the best examples of coexistance is the life of Imam ash-Shafi’y. He lived during the ultimate prosperity of the Islamic nation. Due to that prosperity many people from different countries, mentalities and beliefs converted to Islam. Indians, Persians, Romans, people from Europe and Andalusia (Spain) entered the Abbassids’ territories bringing with them their own beliefs, thoughts and creeds. These people influenced society with their own ways of living, traditions, customs and points of views, therefore a conflict emerged. Moreover, the new generation of youth, who grew up in that prosperous life, became self-indulgent and turned away from religion. Many poets at that time were not interested in writing Islamic poems causing conflicts between them and scholars.



Evolution of other sciences such as the science of optometry which was based on the physical appearance as a key to the character, and the science of genealogy which mainly focused on the lineage of the people, created more conflicts among the so many different races.



At the same time, Abu-Hanifa in Iraq founded a juristic school built on the concept of enlarging the juristic opinions and the treatment of the ahadith[5]. Imam Malik from Hijaz disagreed with the views of Abu-Hanifa and believed that ahadith should be considered with great precision. For instance, Imam Malik gathered 100,000 ahadith but approved only 12,000. So we can see that Imam ash-Shafi’y lived at a specific time of great conflicts.



As-Shafi’y was a self made man. He started from nothing and reached the top in very few years! Ash- Shafi’y’s father had moved to Gaza with his wife for a better living hence ash-Shafi’y was born there in 105 A.H and died in 204 A.H at the age of 54. A hadith by the Prophet (SAWS) indicated that every hundred years Allah (SWT) sends someone who reforms religion for the ummah (Muslim nation). Ash-Shafi’y was considered to be the reformer of the second hijri century. Ash- Shafi’y’s name was Muhammad Ibn Idriss Ibn Shaafi’ Ibn Saeed Al-Qurashi. He was from the Prophet’s lineage (from Quraysh) and the grand son of Shaafi, who was born a Muslim and was one of the Prophet’s companions.



When ash-Shafi’y was 2 years old, his father died leaving him with his young and poor mother. She devoted herself to the mission of making of her son a great scholar who will help in solving the problems and conflicts of the ummah. Consequently, she returned with her son to Makkah, the centre of Knowledge, in order for her son to gain knowledge and learn the Qur’an by heart. Soon after, ash- Shafi’y became the best student among his mates and even started explaining things to them while he was only 4. The teacher himself was so amazed that he asked him to replace him and explain things to students when he needed to rest. At the age of 7, he had already learned the Qur’an by heart and also tajweed[6]. People used to cry on hearing his qur’anic recitation.



From the age of 8 to 13, he learned the exegesis of the Qur’an from the prominent scholar Sufiane and the science of hadith from Muslim Ibn-Khaled, the Imam of the Makkan Sanctuary at that time. Ash-Shafi’y was poor to the extent that he had no papers to write on, so his mother used get him used papers from the ruler's council so that he could write on the other side. He asked for papers as sadaqa (a charitable deed). His mother also used to go to the cattle’s slaugthery place and get him shoulder bones of camels’ to write on. She was such a great mother. We should learn from her how to bring up children who can stop wars, unite people and be examples for coexistence, dialogue and acceptance to find common area with others.



Now, ash-Shafi'y has learned Qur'an, tajweed, hadith and interpretation. Then once Laith Ibn Saad, the imam (leader in prayer) of Egypt at that time, visited Makkah and gave speeches there. He said that one of the reasons of the ummah’s disunion was the argument around language. Ibn Saad claimed that if people undertood the language efficiently, they would certainly unite, therefore he who can learn the sciences of interpretation, hadith and language well, then Allah (SWT) will unite the Ummah through him. Language at that time was found only in the desert, in Hazil tribe, because they had thousands of poems.



Consequently, ash-Shafi'y went to his mother and told her of what he had heard, "Then go and learn from them!" she said. He was thirteen years old when he started his first expedition from which he had returned later with treasures. In that expedition, he had gone to the tribe that was best known of their study of language, and stayed there for four years. He had gained two things from there; learned javelin and became an expert in it, learned language (poetry and aphorism) and memorized 10, 000 verses. Imagine his brain which was like a photocopier. He was 18 years old when he returned to Makkah carrying 10, 000 verses, Javelin sport and Genealogy. On his return, Muslim Ibn Khaled told him, "It is time that you sit in Makkah for legal consultations."



Ash-Shafi'y asked his mother about staying in Makkah for the legal consultations so she said, "No my son, if you do that you will become a part of the argument between Malik and Abu-Hanifa, but if you wait until you learn their knowledge then you can bring them together." Therefore, he refused to give legal opinions and decided to go to Malik, the imam of Madinah who was the greatest scholar in that era. Malik was between 60 and 70 years old and respected by all the caliphs and rulers such as Haroun Arrashid, so Ash-Shafi'y wondered how he could be one of his students. He thought of what Malik was known to like most and that was his book AlMowatta'. Ash-Shafi'y had no money to buy a copy of that book for himself, so he borrowed one and memorized its content within a very short time, about 9 to 15 days, in order to return it to the owner. And for the third time he immigrated, this time to Madinah. Why? To unite people through knowledge.



Due to lack of money, ash-Shafi'y mother decided to mortgage their house in Makkah and shift to Madinah. Meanwhile ash-Shafi’y doubted that Malik would accept him so he went to Makkah’s ruler and asked him to write a recommendation letter to Madinah’s ruler, who took the letter and accompanied him to Malik's house. On reading the letter Malik said, "Since when was knowledge given by recommendations?"

“But,” Ash-Shafi'y said," Sir, I am from Quraysh, my father is dead and I learnt Al-Mowatta' by heart. Please accept me!"

Malik looked at him and said," What is your name?"

"Mohammad Ibn Idris Ash-Shafi'y Al-Qurashy."

"How is your love for knowledge?" Malik asked.

"I hear the letter for the first time wishing all my organs to become ears to enjoy knowledge as my ears do." Ash-Shafi'y answered.

"Then how much are you devoted to knowledge?" Malik asked.

" Like a mother who lost her son and has devoted herself to look for him everywhere." Ash-Shafi'y replied.

"Then say something of Al-Mowatta'". Malik said.

Ash-Shafi'y proceeded to recite and then he stopped.

"Say more." Malik said.

Ash-Shafi'y proceeded to recite and then he stopped.

"Say more." Malik said.

Then he looked at ash-Shafi'y’s face and said, "I see as if Allah has put light in your face, so do not turn it off by sins. Come tomorrow and sit in the first row."



Ash-Shafi'y stayed with Malik for nine years then he asked his permission to go to Iraq to learn something of Abu-Hanifa’s knowledge. Malik agreed, but ash-Shafi'y had no money, hence, Malik gave him from his own because the Prophet (SAWS) said that peacemaking is rewarded more than prayers, fasting and Zakat [7].



Ash-Shafi'y went to Iraq and met a student of Abu-Hanifa’s, Mohammad Ibn Al-Hassan, because Abu-Hanifa died when Ash-Shafi'y was born. Ibn Hassan admired ash-Shafi'y immensely. Later ash-Shafi’y returned to Malik, who asked him to take over his place and give legal opinions. Indeed, this is the essence of coexistence. But ash-Shafi'y said, "No, I want to have all knowledge of Iraq!"



He learned the science of the Qur'an, Hadith, Interpretation, and Sports. He memorised 10 000 verses and was knowledgeable of the science of Genealogy, and all Malik's knowledge, yet he wanted learn that of Abu-Hanifa. To be able to go to Iraq, he decided to move to Yemen to work and collect money, and there he learned the knowledge of Shiites from the students of Ja'afar, and learned Physiognomy, which interestingly enough was detested by Malik because it had no evidence in Qur'an or Sunnah.



Ash-Shafi'y was an encyclopedia and yet wanted to go to Iraq to gain more knowledge. In the next episode we shall cover this stage of his life.


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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS = Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] SWT = Subhaanahu wa Tacaalaa [Glorified and Exalted Be He].

[4] A verse in the Qur'an

[5] Ahadith: Sayings of the Prophet (SAWS) as narrated by his Companions; “hadith” is the singular form

[6] Tajweed: The study of reciting the Holy Qur'an perfectly.

[7] A proportion of the wealth (2.5%) of every Muslim to be paid annually for the benefit of the needy in the Muslim community

[Expired]

Episode 14



In the name of Allah[1], The All-Merciful, The Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS)[2].

Let me welcome you all and let us continue our program "A Call for Coexistence" with a new episode about Imam ash-Shafi'y. He is one of the four Imams whose lives are considered great examples of coexistence.

Ash-Shafi'y was given many titles by great scholars. The most popular one is 'the Sunnah (Prophetic traditions) defender'. Actually, I love to call him “the Imam of coexistence” for his unique approach is indeed based on the principle of coexistence.

Before talking about Imam ash-Shafi'y in details, I want to repeat the 10 rules I mentioned in the last episode which you can apply in your life to live and coexist with others. In the coming episodes, we will see how Imam ash-Shafi'y utilized these rules in his life.

The Ten Rules are:

1- Create an overlap area for communication with the other party.

2- Discover and be acquainted with new sciences, which can help you build a bridge to communicate with the other.

3- Merge with society and do not isolate yourself. Ash-Shafi'y learnt from all the scholars of his time. He respected all and coexisted with all. However he did not dissolve, he remained an independent individual.

4- Do not entirely refuse new ideas. You should hear it first then think carefully; it may need only some amendments. Ash-Shafi'y studied all issues that were listed as forbidden in Islamic jurisprudence, and he modified them to be permissible.

5- Do not oppress those who have different opinions from yours. This will let them be your enemies. Difference is a universal tradition. Allah (SWT[3]) created us as different to exchange thoughts and get acquainted.

6- Have a sincere intention that truth should prevail and that you are working on uniting people and joining them.

7- Respect others so that you can win their hearts. We will see how ash-Shafi'y respected those who have different opinions from his.

8- Be flexible.

9- Be a true human being, love humanity and all human beings at least because Allah created them.

10- Coexistence does not mean dissolving in the other party and erasing your identity. You must be proud of your personality and of being a Muslim.

Now let us focus on the life of ash-Shafi'y and come closer to him as a true example for coexistence.

When ash-Shafi'y was 13 years old, Imam Laith Ibn-Sa’d, the Egyptian scholar, arrived at Makkah giving his lessons there. The 13 years old child, with a pen and paper, was sitting among grown ups writing down the teachings of Laith Ibn-Sa’d. He heard him saying, "People’s argument on linguistics is one of the reasons behind their separation and being apart. He then added, "If someone dedicates himself to studying the Arabic language and its linguistics, he can strictly collect the interpretation of the Qur’an as well as the hadith[4]. Consequently, this will unite the ummah (Muslim nation) and bring it together and this cannot be obtained except in a tribe called Hudhail."

Ash-Shafi'y narrated this to his mother who instructed him to go to Hudhail. He went there and stayed for four years. Then he returned back to Makkah when he was 18 years old, after having learnt Qur’an, hadith, and interpretation of the Qur’an. Moreover, he has learnt poetry, ancestry and hurling. Now he has become a scholar, a sportsman and a poet.

When he returned, the scholars in Makkah asked him to start giving fatwas (legal opinions issued by Islamic scholars). However, his mother advised him not to do that, as he must first study all the current schools of jurisprudence to have a broad vision.

He then decided to go to Imam Malik and join his session. He stayed with him for nine years studying his jurisprudence school of thought. While he was there, he asked Malik to go to Iraq to know about the school of Abu-Hanifa, the opponent of Malik's school. Imam Malik gave him the permission to go there. Moreover, he gave him the money he needed to cover his stay.

He went to Iraq where he met Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s. Muhammad Ibnul-Hassan was impressed by the knowledge and personality of ash-Shafi'y. He previously thought that people in Hijaz are isolated, but after meeting with ash-Shafi'y, he changed his mind especially after learning that ash-Shaf’iy visited Iraq to gain true knowledge about its people.

He returned to Madinah after two months. Imam Malik welcomed him passionately and told him "Now it’s time to sit on my chair and give fatwa." However, ash-Shafi'y replied, "It is not the time yet; I want to continue studying the school of Iraq." Imam Malik implied that this would be when Allah wills. He did not oppose him or tell him that it is enough to study his school.

Imam Malik died, and ash-Shafi'y went to Yemen to work there and collect money so that he can go to Iraq. On his way to Yemen, he studied the juristic school of Shi’ah (Shiites). He did not agree with their opinions, but he studied them to be able to create a dialogue with its scholars. He also studied physiognomy.

During his stay in Yemen, the region suffered from instability. The ruler of Yemen was known to oppress those with vigorous wrong thoughts, taking their properties. Ash-Shafi'y was against this injustice and that urged him to face the ruler, telling him that he is expanding the problem by oppressing people. Consequently, the ruler of Yemen counted ash-Shafi'y among those radicals and raised the matter to Harun ar-Rasheed, the Muslims’ Caliph in Iraq, who gave orders to bring them to Iraq shackled in iron.

Ash-Shafi'y went to Iraq shackled in iron. He kept on asking Allah by His name 'The Gentle' before standing in front of Harun ar-Rasheed, who questioned the other defendants and ordered their death. Harun ar-Rasheed asked him if he incited people against him. Ash-Shafi'y replied that he could not do so because he was his cousin. This was because both of them are from Quraysh. Ash-Shafi'y then explained to him, "I disagree with those radicals. However, being unjust with them will expand the problem instead of diminishing it." Harun ar-Rasheed was a bit convinced with his opinion, yet still not sure of his loyalty. Muhammad Ibnul-Hassan, the student of Abu-Hanifa, was sitting beside Harun ar-Rasheed. He gave his opinion in ash-Shafi'y saying, "This man is honest and he will be a greatest scholar." Therefore, Harun ar-Rasheed gave ash-Shafi'y 50 thousand dinars to aid him in living.

Ash-Shafi'y lived in Iraq for two years studying Abu-Hanifa’s school of jurisprudence, and Muhammad Ibnul-Hassan was his tutor. By the age of 36, he had the knowledge of the two main schools of jurisprudence, namely the schools of Malik and Abu-Hanifa. Moreover, he studied Qur’an, hadith, interpertation of the Qur’an, ancestry, poetry, and physiognomy. That gave him a broad vision on jurisprudence as a whole.

He returned to Makkah and started giving fatwa for the first time. He sat beside the well of Zamzam, a place where only the great companion Abdullah Ibn-Abbas (RA[5]) sat for fatwa. Ash-Shafi'y stayed in Makkah for nine years until he turned 45. He composed there his first book called “ar-Resala” (the message), comprising the definite rules for the methodology of jurisprudence by which we extract our needs from the Qur’an and Sunnah (the Prophet’s tradition). He invented a new approach towards thinking of jurisprudence which was imitated by others.

Ash-Shafi'y decided to go back to Iraq. He wanted to deliver his message and interpret his book “ar-Resala” to the people there. He stayed in Iraq for two years. During that time, his main aim was to unite the two entities; Makkah and Iraq and eliminate the gap between them as they are complementing each other. He also wrote a book entitled, “al-Um” (literally the mother). This book was an application for the rules and theories in his book “ar-Resala”.

When he turned 50, he asked Rabi', his student and follower, "What is left for us?" He replied, "Still remains Egypt and India." Ash-Shafi'y said, "Then we will begin with Egypt."

When he arrived to Egypt, they asked him to give fatwa, but he refused to do so until he carefully studied the people of Egypt and the Egyptian environment. He stayed for a year studying the Egyptians.

While he was in Egypt, he took a very courageous and risky decision that is to reconstitute his jurisprudence in his book “al-Um.” He changed his opinions completely except on only 20 issues. This is because he found that the environment in Egypt is totally different from that in Iraq. He was not afraid of what the people will say; he was searching for the truth with sincerity and the people themselves were so flexible and understanding.

When he turned 54, he became unable to stand due to his illness. He wished to be able to go to India so that he can complete his message of uniting people. One of the scholars said, "If ash-Shafi'y was destined to visit India, we should have ordained his jurisprudence on the whole world, but Allah (SWT) wants for differences to remain among people for their benefit."

A year before his death, ash-Shafi'y asked his student Rabi’ to travel with him to Alexandria to be with the soldiers who were defending Islam against the Romans.



A few days before his death, Rabi’ dreamt that Adam (AS[6]) is dying. He asked about the interpretation of his dream and they told him this means that the greatest intellectual person of that time will die soon. He recognized that ash-Shafi'y would die.



The few hours before his death, ash-Shafi'y asked Rabi’ to recite Qur’an, and he recited the following verses, “Our Lord, surely we (ourselves) have heard a caller calling out to (us) to belief, “Believe in your Lord.” So we have believed. Our Lord, so forgive us our guilty (deeds), and expiate for us our odious deeds, and take us to You with the ever benign (ones). Our Lord, and bring us what You have promised us by Your Messengers, and do not disgrace us on the Day of the Resurrection; surely You do not fail the Promised Appointment. Then their Lord responded to them, “I do not waste the deed of any doer among you, any male or female. The one of you is as the other (Literally: some of you from some others). So, the ones who emigrated, and were driven out of their residences, and were hurt in My way, and fought, and were killed, indeed I will definitely expiate them of their odious deeds, and indeed I will definitely cause them to enter Gardens from beneath which Rivers run.” A requital from (the Providence of) Allah; and Allah has in His Providence the fairest requital.” (TMQ[7], 3:193-195).



Rabi’ was reciting and ash-Shafi'y was weeping. The last thing he said before his death was some lines of poetry about Allah’s mercy and forgiveness.



Ash-Shafi'y was buried in Egypt. All the Egyptians wept for him and were incredibly sad for his death.



This was the life of ash-Shafi'y, who worked on uniting people through out his life.



In the next episode, we will apply the ten rules of coexistence on his life.

Thank you so much, and may Allah’s Peace be upon you all.


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[1] Allah: The word Allah is the Arabic term for God. Although the use of the word

The word Allah is the Arabic term for God. Although the use of the word “Allah” is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS: Salla Allah Alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] SWT: Subhaanahu wa Tacaalaa [Glorified and Exalted Be He].

[4] Hadith : The Prophet’s actual sayings or actions as narrated by his companions.

[5] RA: Radeya Allah Anhu/Anha [May Allah be pleased with him/her].



[6] AS: Alayhee Assalam [Peace be upon him].

[7] TMQ: Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

[Expired]

Episode 15



In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS)[2].



As we continue today with the story of Imam ash-Shafi'y, I should say that today’s episode is the most important part of the story. Today we will be applying the ten points, by which we can learn the art of coexistence, using ash-Safi’y’s life as our example.



Learning the art of coexistence is of a great thawab (reward). The Prophet (SAWS) taught us that believers should live in harmony with the people around them and be able to extend bridges to the others. There is no good in a person who could not live in harmony with the others. Accordingly, learning the art of coexistence means that one is a believer.



Now, let us apply the ten points to ash-Shafi’y.



First point: Do your best in order to find something in common with others.



This applies to everyone and everything in your circle, starting from war in Iraq and Darfur (the wider circle), to your relationship with your own family. It takes a real effort to achieve it.



In ash-Shafi’y’s biography, you can see how he found something in common with his own teacher. His teacher did not pay him much attention, because he was a poor kid and as a result was not paying any money. Ash-Shaf’iy, who was only a child back then, returned home crying and told his mother that he does not want to return to that teacher.



“O son, do your best to acquire knowledge. Try to sit beside the other boys (richer), whom are given special attention by the teacher, and listen to what he is telling them, but do not bother him with your presence.” said ash-Shafi’y’s wise mother.



Ash-Shafi’y tried to do what his mother told him, and it worked. He acquired a great deal of knowledge, to the extent that when his teacher happened to leave the class for a while, the five-year old Shafi’y; stood amongst his classmates and gave them the lesson. The teacher saw him and realized that this smart child could actually help him in teaching the lessons. Thus, he relied on ash-Shafi’y in return for giving him free lessons. He even paid more attention to him, so that he would help him even more.

Ash-shafi’y then said to his mother, “O mother, I trully learned how to humble myself for knowledge, and have good manners towards my teacher.”



Ever since, it became ash-Shafi’y’s mission in life to find something in common with others. This is due to the lesson his mother taught him. Do we teach our children to do the same? Does anyone we teach their students how to coexist? Does anybody teach their children how to live in harmony with others?



Islam was the first to teach people the art of coexistence. There isn't a single constitution in this world that has what is said in the Qur’an and can be translated as, “O you mankind, surely We created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted. Surely the most honorable among you in the Providence of Allah are the most pious; surely Allah is Ever-Knowing, Ever-Cognizant.” (TMQ, 49: 13).[3]



The Prophet (SAWS) himself told us that he was ready to cooperate with the tribe of Quraysh, should they invite him for something like Hilf al-Fodool. Hilf al-Fodool is a confederacy formed by the powerful Arab tribes, for the suppresions of violence and injustice at the restoration of peace after the sacrilegious war. The Prophet (SAWS) was willing to jooin this confedracy just for the sake of finding something in common with them.



The Qur’an too, seeks the common things bewteen people. “Say, "O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) come to a level word between us and you, that we worship none except Allah, and that we do not associate anything with Him, and that some of us do not take to themselves others (Literally: some "others") as lords, apart from Allah." So, in case they turn away, then say, "Bear witness that we are Muslims.” (Literally: we have surrendered "to Allah"). (TMQ, 3: 64). The Qur’an addresses them as people of the book, not as disbelivers; asking them to agree that there is but one God, that is Allah (SWT).



We have to learn how to make use of the others’ interests to find something in common with them. If your son loves football, why not you learn about it and make use of it to get closer to him, so that you would be able to protect him from falling into sins like drugs, adultery, etc. Similarly, if your daughter is facinated by fashoin, why not talk to her about fashion which suits her from the Islamic precpective.



Second point: Search for any knowledge that may help you find something in common with others.



Ash-Shafi’y had excellent command of the Arabic language. Once, when he was thirteen, he heard the great Imam of Egypt, al-Layth Ibn-Sa’d -who was in Makkah then - saying that the disunity of the ummah (Muslim nation) and disagreement between scholars stems from the weakness of the Arabic language of some of them.

“If only we would have a man who is skilled at Qur’an, hadith and Arabic language, this man, then, would unite this ummah.” said al-Layth.



While the Prophet’s (SAWS) language was of the finest levels, the scholars’ was not up to the level, so they debated among each other about the meaning of the Prophet’s (SAWS) words.



Here I would like to ask some Muslims who are living in the West, how could the West respect Islam, when they could not even communicate with you? Look at ash-Shafi’y who stayed with the tribe of Hothayl, which was famous for their eloquence, for four years just to improve his Arabic language.



Notice that the more knowledge you acquire, the more overlap with others you would have. Ash-Shafi’y excelled at Qur’an, tajweed (A system of rules regulating the correct oral rendering of the Qur'an), hadith, tafseer (Interpretation of the Qur’an), Arabic language, genealogy, poetry, archery, physiognomy, the jurisprudence taught in Hijaz. He collected these sciences during his travels. They helped him find many common areas with others, who excelled at same sciences.



Third point: Integrate with people in your society, if you wish to find a common ground, to integrate in the society.



Unfortunately, some religious people resort to using expressions that are uncommon in their society. In some cases, it turns people away from them, while they should search for what bring them closer to people, just as ash-Shafi’y did.



Before ash-Shafi’y left for Hothayl, his mother advised him to play sports. It would serve him in two ways, first: as a kind of leisure. Second: he will not be isolated among his peers. She was afraid that he might become isolated from the society; and will not be able to integrate into it. Therefore, he played archery, and memorized 10000 verses of poetry. Archery and poetry were of the common activities among his peers at the time.

When ash-Shafi’y came to Egypt, he studied the Egyptians before starting his work at giving fatwa (Religious rule). He found two things. One: the Egyptians highly admired lady Nafeesah, the grand daughter of Prophet Muhammad (SAWS), so, he asked her to teach him.

Second: he found that the Egyptians might underestimates the others and at the same time, they like jokes. Once in one of his lectures, he told his audience that he heard a story. One day, a group of people sat to have their dinner, which was two chickens. They went to pray Isha’ first. While they were praying, a fox came and snatched a chicken. No sooner, they finished their prayer, than they ran after the fox. They saw it standing away, holding the chicken in its teeth. They approached it, but it ran away, leaving the chicken behind. They ran to take the chicken back, but it turned out to be a piece of cloth that looked like a chicken. Then they looked behind them to find that the fox has stolen the second chicken and ran away with it. The attendees laughed. However, he said, “O people of Egypt, be on your guard, and do not underestimate those who steal from you, even if they stole only a chicken.”

Though he only lived in Egypt for four years, the Egyptians grieved so deeply for his death.

Scholars of his time used to appreciate how eloquent he was. At the same time, when he was to sit with the public, he would simplify his language so that they would understand what he says, even the youth of his time, loved him dearly. Playing sports was one of the reasons of their love to him, for he was close to them. They used to go and ask him about their problems, out of love. One day, a young man sent him a piece of paper on which he wrote, “Could you tell me what one could do, when he is so deeply in love?” ash-Shafi’y answered him back by saying, “He should treat his love with piety and patience until Allah grants him what he longs for.”



Forth point: Do not refute any opinion entirely. It can be useful after minor changes.



There were three sciences entirely rejected by the Abbasids religion scholars. Among which was poetry because, at the time, it was full of impudence. However, ash-Shafi’y used it in a different way. He used to resort to poetry to help people understand some ayat (verses) of the Qur’an. Al-Asma’y - who was one of the most popular poets of the Abbasids - learned poetry, and Qur’an from ash-Shafi’y. He also started to write ethical poetry. Then, other poets imitated his style.

Genealogy was also one of the sciences rejected by the religion scholars at the time. That dynasty was raging with conflicts. Raising issues about lineage at the time would create conflicts. Nevertheless, ash-Shafi’y tackled this problem differently. He taught the genealogy of women. It was a unique approach of his, for nobody cared about the lineage of women. It did not raise any conflicts. To the contrary, it made women appreciate him even more, for they appreciated his respect for them.

Fifth point: Do not oppress who disagrees with you and consequently turn him into an enemy.



At the time of ash-Shafi’y, Yemen was full of various sects other than Sunnis, among which were the atheists, who were oppressed by the ruler. Although ash-Shafi’y was one of the Sunnis imams, he could not help asking the ruler to stop his aggression against those sects. He said the same to the Caliph, Haroun ar-Rasheed. He, even, advised him to treat them kindly.



Sixth point: Have pure intention



Ash-Shafi’y’s son once said, “I have never seen my father discuss an issue with anybody in a loud voice.”



Ash-Shafi’y himself said, “I have never debated with someone, without wishing that he would win the debate.”



“I have never debated with someone, out of the intention of advising him.”



He once debated with Imam Ahmad Ibn-Hanbal, the fourth imam and ash-Shafi’y’s student, about the rule on the Muslim who does not pray. He won the debate, yet at the end, he said, “O Ahmad, I have not debated with you but for the sake of revealing the truth.”



He also used to say, “My opinion is right unless it can be turned to be wrong, and the others’ opinion is wrong unless it can be turned to be right.”



When he was dying, he said, “If only the knowledge I have would reach all people, and yet not be attributed to me.”



Seventh point: Respect others in order to win their hearts and consequently coexist together.



There was a disagreement between him and a man called Yunus. He met him again after a year of their debate. He asked him, “Can we try not to disagree, and still keep our friendship?” Yunus replied, “O Shafi’y, you really have half of the world’s wisdom, I swear it.”



Eighth point: Be flexible



Ash-Shafi’y was flexible that when he went to Egypt, he changed many rules of his fiqh (Islamic jurisprudence), which he wrote in Iraq. It was due to the differences between the two countries.



Rigid people suffer a lot. Therefore, we have to learn flexibility. Look at the Prophet (SAWS) on the day of the Conquest of Makkah, when he gave protection all those who would enter Abu-Sufyan’s house, despite all what Abu-Sufyan committed against Muslims.



Ninth point: Be a loving person even with those who disagree with you.



He showed a great sympathy to a lady, who told him about her separation from her husband despite the great love they had for each other; their separation was because of another woman. Ash-Shafi’y even cried, and offered to act as an intermediary between them.



He, once, advised his son not to be arrogant to people or Allah (SWT) would punish him.



Tenth point: Coexistence does not mean dissolving into other cultures.



Ash-Shafi’y acquired his knowledge from various sources and cultures, yet he never dissolved in any of them. Malik was his teacher, and yet he wrote a book titled “A disagreement with Malik”. He began his book by saying, ‘Malik is the one who taught me, but I disagree with him, just for the sake of the truth.” At the same time, when he was dying, he said, “I owe nobody on earth as much as I owe Malik”

Muslims, who live in the West, should learn how to coexist and integrate into the society, and yet not dissolve in it.



During the next episode, we will be meeting a scholar of Shafi’y fiqh, to tell us more about his school.


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[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form does, and the word 'Allah' in Arabic has no connotation of gender. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and Muhammad.

[2] SAWS= Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him].

[3] TMQ= Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.