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Living \r\n the Quran

Al-Isra \r\n (The Journey By Night)
\r\n Chapter 17: Verse 106

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Instruction \r\n to be Translated into Action
\r\n \"We have revealed this Qur'an \r\n little by little so that you may recite it to people at intervals, and \r\n We have revealed it gradually.\"

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The Quran did not come down all at once; rather it came down according \r\n to the needs of the Islamic society in facing new problems, according \r\n to the growth of ideas and concepts, according to the progress of general \r\n social life, and according to new challenges faced by the Muslim community \r\n in its practical life. One verse or a few verses would be revealed according \r\n to the special circumstances and events, and they would answer questions \r\n which arose in the minds of people, would explain the nature of a particular \r\n situation, and would prescribe a way of dealing with it. These verses \r\n would correct their mistakes, either of understanding or of practice, \r\n would bring them closer to God, and would explain to them the wisdom of \r\n the various aspects of the universe in the light of God's attributes. \r\n Thus they clearly realized that every moment \r\n of their lives was under the continuous guidance and direction of the \r\n Almighty Creator and that they were traversing the path of life under \r\n the wings of God's mercy. Because of this sense of constant \r\n relationship with God, their lives were moulded according to that sacred \r\n way of life which was being instructed by Him.

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Thus, instruction to be translated into \r\n action was the method of the first group of Muslims. The \r\n method of later generations was instruction for academic discussion and \r\n enjoyment. And without doubt this is one of the major factors which made \r\n later generations different from the first unique generation of Islam. \r\n

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Source:
\r\n \"Milestones\" - Sayyid Qutb, Chapter One, pp. 21 - 35

\r\n Understanding the Prophet's Life
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Careless Attribution \r\n to the Prophet
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Careless attribution to the Prophet can land a person in \r\n the Hellfire: \"A person who \r\n intentionally attributes a false statement towards me will find \r\n a place for himself in Hellfire.\" (Sahih \r\n al Bukhari). In another Hadith, the Prophet said: \"Do \r\n tell others about me. There is nothing wrong about it. But a \r\n person who knowingly attributes a false thing to me, he will \r\n make his abode in the Hellfire.\" (Sahih \r\n al Muslim). \r\n

Always remember the etiquettes \r\n of narrating a Hadith. It will be good to \r\n adopt the following Adab (etiquette):

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    Avoid stating a Hadith \r\n if you do not know the accurate wording.
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    Avoid sharing a partial \r\n Hadith, since you risk losing the sense of what the Prophet \r\n was saying.
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    Don't draw big conclusions \r\n from a small statement unless you study the context.
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    Remember that the first \r\n principle of Hadith authenticity test is that it must not \r\n contradict Quran.
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There are two disciplines that scholars employ before determining \r\n the proper use of a Hadith. One is called Riwayah \r\n and the other is called Dirayah. The scholars of \r\n Hadith focus essentially on Riwayah, \r\n which helps determine the authenticity of the chain of narrators \r\n of a Hadith. The scholars of Fiqh (Islamic \r\n jurisprudence) use the tools of Dirayah \r\n to determine how a Hadith will be used in reaching a conclusion, \r\n taking into account the whole spectrum of Islamic knowledge.

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If you are serious about reading Sahih Al Bukhari and other \r\n classic Hadith collections, you should spend some time learning \r\n how a Hadith should be used and understood. The relevant disciplines \r\n of Islamic knowledge which deal with this topic are Usoolul \r\n Hadith, Usoolul Fiqh, and Ilm al Maqasid. Until then, it is \r\n a good idea to stick to the collections compiled for the laypersons, \r\n like Riyadhus Saliheen of Imam Nawawi, instead of heavy- duty \r\n classic Hadith books.

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What the Prophet left for us is essential. Without the Quran \r\n and his Sunnah we are lost. The request for us to be careful \r\n is not to be confused with seeking daily guidance from his \r\n teachings. Rather, it is that we \r\n avoid the tendency to issue a Fatwa equipped only with a partial \r\n Hadith, ignoring the whole teaching of the Prophet. \r\n God's Mercy and Blessings be upon him.

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Source:
\r\n \"Please \r\n Stop Abusing the Prophet\" - Abdul Malik Mujahid

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Blindspot!
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Two Kinds of Muslims \r\n \r\n

1. Partial Muslims
\r\n This kind of Muslims are those \r\n who, having affirmed faith in God and His Messenger, accept \r\n Islam as their religion but treat this religion merely as a \r\n part of a section of their whole life. To the \r\n extent of this part or section, there is expression of attachment \r\n to Islam, profusion of 'Ibadat', use of rosary and \r\n offering of Salat, remembrance of God, exercise of \r\n Puritanism in the matter of food and some social affairs, and \r\n all the rest that can be called a religious attitude. But beyond \r\n this section, all the other aspects of their life are exempted \r\n from Islam. If they show love, it would be for Nafs \r\n or for self-benefit or for that country and nation or for some \r\n body else. If they profess enmity or wage war that would also \r\n be for the sake of some worldly or selfish interest. Their business, \r\n their wives and children, family, society and co-professionals \r\n - all these will be to a great extent exempt from religion and \r\n totally based on worldly considerations. As a landlord, as a \r\n trader, as a ruler, as a soldier, as a professional - in all \r\n spheres they will have an independent position which will have \r\n no connection with their position as Muslims. Then such a type \r\n of people will combine and collectively set cultural, educational \r\n and political institutions, which, due to their being Muslim, \r\n may be partly influenced by them as such or may be related to \r\n them in some way but actually these will have no connection \r\n with Islam.

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2. Full Muslims
\r\n This kind of Muslims are those \r\n who completely merge into Islam their full personality and entire \r\n existence. All the positions they hold get submerged \r\n into the position of a Muslim. Their roles as fathers, sons, \r\n husbands or wives, businessmen, landlords, labourers, employees, \r\n or professionals, signify the characteristics of a Muslim. Their \r\n sentiments, their desires, their ideologies, their thoughts \r\n and opinions, their hatred and inclinations, their likes and \r\n dislikes, everything is subservient to Islam. There is a complete \r\n sway of Islam on their heart and mind, on their eyes and ears, \r\n on their stomach and private parts, on their hands and feet, \r\n on their body and soul. Neither their love nor their enmity \r\n is detached from Islam. When they make friendship or fight with \r\n anybody, it is purely for the sake of Islam. If they give anything \r\n to anybody, it is because Islam requires it to be given. If \r\n they withhold anything from anybody, it is also because Islam \r\n wants it to be withheld. And this attitude of theirs is not \r\n limited to individuals only but their collective life also is \r\n based entirely on this principle of Islam. Their entity is to \r\n evolve as a community on the basis of Islam only and their entire \r\n collective behaviour is based on the precepts of Islam only.

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The kind of Muslim desired by \r\n God
\r\n The above two kinds of Muslims are in reality different from \r\n each other even if from the legal standpoint both may be included \r\n in the Ummah and the word \"Muslim\" may be applicable \r\n to both equally. There is no record of achievement in the Islamic \r\n history on the part of the first type of Muslims which may be \r\n worthy of mention or meriting to be proud of. They have actually \r\n done no work which has left an Islamic imprint on the pages \r\n of world history. The earth has never felt the weight of such \r\n Muslims. In fact, Islam has suffered decay due to these people. \r\n As a result of prevalence of such Muslims in the Muslim society, \r\n the control of life-system in the world has passed into the \r\n hands of Kufr. God never desired to have such Muslims. \r\n He did not send His Prophets into this world nor did He reveal \r\n His books to have such Muslims in the world. As a matter of \r\n fact, those Muslims who are desired by God, and who did, and \r\n can do today, appreciable work from the Islamic point of view, \r\n belong to the second category.

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Source:
\r\n \"Let \r\n Us Be Muslims\" - Sayyid Abul Ala Mawdudi, Chapter Two

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