Seeing the Prophet ﷺ in a Dream

Question posed to me:

Is it true that there’s really nothing that one can do to see the Prophet ﷺ in a dream ?

My Reply:

 

Basic Beliefs of the Ahlus Sunnah

The first point to clarify is our belief in the reality of seeing Allāh’s Messenger.

من حديث أنس رضي الله عنه قال: قال النبي صلى الله عليه وسلم من رآني في المنام فقد رآني، فإن الشيطان لا يتخيل بي

ʾAnas narrated that the Prophet ﷺ said, “He who sees me in a dream has indeed seen me, for Satan cannot imitate my form.” [ʾal-Bukhārī & Muslim]

 

The second point is that such dreams are personal matters. The mission of Muḥammad ﷺ and his religion is complete. The ʿUlamā are clear that any claim of a new Sharʿī command from dreams e.g. perennial chain letters or to even present the words of the dream as a new Ḥadīth is not accepted. Whoever claims otherwise is ignorant at best, and likely a charlatan and liar with pretensions. The preface of Ṣaḥīḥ Muslim and its commentaries are useful in regards this doctrine.

The Desire to See him is natural but not for all

عن أبي هريرة؛ أن رسول الله قال "من أشد أمتي لي حبا، ناس يكونون بعدي، يود أحدهم لو رآني، بأهله وماله

Abū Hurayrah (may Allāh be pleased with him) narrated that Allāh’s Messenger ﷺ said, “Amongst the most intense in their love for me amongst my followers will be people who will come after me. Each of them would love to see me, even if he had to sacrifice his family and wealth.” [Muslim]

Thus the burning desire to gaze on the blessed face of Allāh’s Messenger ﷺ is a sign of true faith and is not an absurd fancy. At the same time the wording of the Ḥadīth indicates that this vision is not for everyone. The Arabic word “law” is an indication of improbability as opposed to the possibility of the word “in”. Then also on the general principles of Islām there is no mechanism for sacrificing your family. Rather the converse is true and known. ʾUways ʾal-Qarnī sacrificed the opportunity to see Allāh’s Messenger ﷺ due to service to his mother, and for that he was praised. In fact those who did see Allāh’s Messenger ﷺ  were instructed to seek the supplications of he who did not see Allāh’s Messenger ﷺ . He had understood that obedience to the beloved takes precedence over one’s own wishes, even if it is the sincere wish to glimpse the beloved but once.

Please get to the Point – Is there Nothing I can Do?

 

Alright, first accept that we do not command the master. It is unseemly that there should be a specific set of words or acts which would in effect summon him. Even during his earthly life the Qurʾān reprimanded the Bedouins as “lacking in intelligence” for summoning him out of his private chambers [ʾal-Ḥujarāt: 4]

Accept that there is the possibility of a dream but not all receive this.

Certain saintly people may have mentioned deeds which they found beneficial. Their personal experience may not be applicable to all. I shall therefore mention ʾAhādīth which have a general bearing for all Muslims, which have an indication in regards seeing Allāh’s Messenger ﷺ .

Muʿāẓ Departs for Yemen

 

The various narrations, when strung together, paint a very emotional scene of Allāh’s Messenger ﷺ  walking alongside Muʿāẓ bin Jabal (may Allāh be pleased with him) as he leaves ʾal-Madīnah. He advises the young man on how to act in Yemen, but there is more to say, which he knows Muʿāẓ will find difficult to bear. Allāh’s Messenger ﷺ  will try to soften the blow, but it remains a blow which will break the young Companion’s heart into pieces.

As a student I noticed the fond way many Companions narrated Ḥadīth, personalising the experience as far as possible, e.g. “I heard with my ears…”. Whereas Muʿāẓ is so devastated, he narrates as if this happened to someone else…

عن معاذ بن جبل - رضي الله عنه - قال : لما بعثه رسول الله - صلى الله عليه وسلم - إلى اليمن ، خرج معه رسول الله - صلى الله عليه وسلم - يوصيه ، ومعاذ راكب ورسول الله - صلى الله عليه وسلم - يمشي تحت راحلته ، فلما فرغ قال : " يا معاذ ! إنك عسى أن لا تلقاني بعد عامي هذا ، ولعلك أن تمر بمسجدي هذا وقبري " فبكى معاذ جشعا لفراق رسول الله - صلى الله عليه وسلم - ثم التفت فأقبل بوجهه نحو المدينة ، فقال : " إن أولى الناس بي المتقون ، من كانوا وحيث كانوا "

Muʾāẓ, may Allāh be pleased with him, narrated: When Allāh’s Messenger ﷺ  sent him to Yemen, Allāh’s Messenger ﷺ  went out with him, giving him advice. Muʿāẓ was riding while Allāh’s Messenger ﷺ  walked beneath his camel. When he finished he said, “O Muʿāẓ! It may be that you will not meet me after this year of mine. You may instead pass by this masjid of mine or my grave.” So Muʿāẓ wept in grief at separation from Allāh’s Messenger ﷺ . So Allāh’s Messenger ﷺ  turned his face away and looked in the direction of ʾal-Madīnah and said, “Verily the closest people unto me are those of Taqwā (awareness of Allāh), whosoever they may be and wheresoever they may be.” [ʾAḥmad]

1. The very first item you would have to inculcate is Taqwā, you would have to clean your heart if you wish to enter the presence of Allāh’s Messenger ﷺ .


2. The Ḥadīth indicates a link between one who visits the Masjid and visiting Allāh’s Messenger ﷺ .


3. The three advices given to Muʿāẓ were to establish the Shahādatayn – so establish this with all its requirements and recite frequently.


4. Then Ṣalāh [prayers]


5. Then charity.

There are some whom he wishes to see

 

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَتَى الْمَقْبُرَةَ فَقَالَ ‏"‏ السَّلاَمُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لاَحِقُونَ وَدِدْتُ أَنَّا قَدْ رَأَيْنَا إِخْوَانَنَا ‏"‏ ‏.‏ قَالُوا أَوَلَسْنَا إِخْوَانَكَ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ أَنْتُمْ أَصْحَابِي وَإِخْوَانُنَا الَّذِينَ لَمْ يَأْتُوا بَعْدُ ‏"‏ ‏.‏ فَقَالُوا كَيْفَ تَعْرِفُ مَنْ لَمْ يَأْتِ بَعْدُ مِنْ أُمَّتِكَ يَا رَسُولَ اللَّهِ فَقَالَ ‏"‏ أَرَأَيْتَ لَوْ أَنَّ رَجُلاً لَهُ خَيْلٌ غُرٌّ مُحَجَّلَةٌ بَيْنَ ظَهْرَىْ خَيْلٍ دُهْمٍ بُهْمٍ أَلاَ يَعْرِفُ خَيْلَهُ ‏"‏ ‏.‏ قَالُوا بَلَى يَا رَسُولَ اللَّهِ ‏.‏ قَالَ ‏"‏ فَإِنَّهُمْ يَأْتُونَ غُرًّا مُحَجَّلِينَ مِنَ الْوُضُوءِ وَأَنَا فَرَطُهُمْ عَلَى الْحَوْضِ أَلاَ لَيُذَادَنَّ رِجَالٌ عَنْ حَوْضِي كَمَا يُذَادُ الْبَعِيرُ الضَّالُّ أُنَادِيهِمْ أَلاَ هَلُمَّ ‏.‏ فَيُقَالُ إِنَّهُمْ قَدْ بَدَّلُوا بَعْدَكَ ‏.‏ فَأَقُولُ سُحْقًا سُحْقًا ‏"‏

The Messenger of Allah ﷺ came to the graveyard and said: “Peace be upon you! The abode of the believing people and we, if Allāh so wills, will join you. I would love that we see our brothers.”

They said, “Are we not your brothers, O Messenger of Allāh?

He replied, “You are my companions, and our brothers are those who have not yet come.”

They said, “O Messenger of Allāh, how would you recognise those persons of your followers who have not yet [been born]?”

He replied, “Imagine a man having horses with white blazes on foreheads and legs among horses which were all black, tell me, would he not recognise his own horses?”

They said, “Definitely, O Messenger of Allāh.”

He continued, “They will come with white faces and arms and legs because of ablution, and I will arrive waiting at the Pond before them. Some people will be driven away from my Pond as the stray camel is driven away. I will call out to them, Come here! Come here!” but it will be said, “They changed after you”, and I will say, “Get out of my sight! Get out of my sight!” [Muslim] ‏

The Ḥadīth gives further hope, that not only are there those desirous of seeing him, there are those whom Allāh’s Messenger ﷺ  wishes to see.

6. My sixth advice is to remain in a constant state of Wuḍū. I in no way claim this to be a sure way of meeting Allāh’s Messenger ﷺ , but as it is mentioned in the above context, has immense spiritual benefits and is a practice of the pious, it will assuredly benefit one on the spiritual path. It may be noted that when Allāh’s Messenger ﷺ wished to be in this state without any intention of performing a deed requiring Wuḍū he would make a gesture of Tayammum on his wall, i.e. solely for the spiritual benefit, not for prayers etc.


7. The people of innovation will be rejected. Do not compromise on the Sunnah. Sunnah includes belief, character, attitude and practices. The hallmark of the Sunnah is moderation and a balance between emotion and knowledge. The hallmark of every heretical sect is exaggeration and loss of balance. For the example, the Shīʿah exaggerate their love for ʿAlī, may Allāh be pleased with him, and there is a dearth of knowledge and logic in their system. The Muʿtalizah, Khawārij and their contemporary modernist counterparts emphasise knowledge and logic and their dead hearts display a shocking lack of respect towards Allāh’s Messenger ﷺ . You who have written to me and posed the above question show a tendency to blazing emotion and uttering words without sufficient knowledge. You are sincere, but if you do not rectify this imbalance soonest, I fear that there may be regret later in life.

 

Salutations

عن ابن مسْعُودٍ أنَّ رسُول اللَّهِ ﷺ قَالَ: أَوْلى النَّاسِ بِي يوْمَ الْقِيامةِ أَكْثَرُهُم عَليَّ صَلاَةً رواه الترمذي

ʾIbn Masʿūd (may Allāh be pleased with him) narrated: Allāh’s Messenger ﷺ  said, “The closest of people unto me on the Day of Resurrection will be those who recited the most salutations (Ṣalāh ʾalan Nabī) upon me.” [ʾat-Tirmiẓī]

 

8. Recite Ṣalāh ʾalan Nabī not only during your special time you set for personal devotions, but in free wasted seconds during your daily life, e.g. how much can be recited from the time you walk from your bed to the bathroom. You may be going to perform ablution for compulsory prayers but in just those seconds you will eventually accumulate so much if done daily. Consciously use these precious moments throughout the day and you will have mountains to present on the Day of Resurrection.

Much more can be said, but I hope the above gives a sufficient overview without information overload. May Allāh accept you and grant your heart’s desire when the time is appropriate.

 

سليمان الكندي
@sulayman_kindi

Qabāth Teaches us Etiquette for the Prophet صلى الله عليه و سلم

Qabāth bin ʾAshyam ʾal-Kinānī (may Allāh be pleased with him) was a Companion of Allāh’s Messenger (صلى الله عليه و سلم). The Mustadrak of ʾal-Ḥākim records the following touching incident that I would like to share which teaches us about care in our choice of words and tone when we address Allāh’s Messenger (صلى الله عليه و سلم).

ʿAbdul Malik bin Marwān asked, “O Qabāth, are you older or Allāh’s Messenger (صلى الله عليه و سلم)?
Qabāth was in fact the older of the two, but he felt sensitive to directly reply in the same wording as ʿAbdul Malik (ʾakbar), for ʾakbar can not only mean “older” but has several other meanings such as “bigger” and “greater”. Context is essential during interpretation, and had he used the same word, nobody would have blinked. It would have been  clearly understood if he had said that he was ʾakbar to Allāh’s Messenger (صلى الله عليه و سلم), that he meant that he was simply older in terms of years. He was the born before him. Yet the Companions would not tolerate the slightest insinuation of a shadow of disrespect towards Allāh’s Messenger (صلى الله عليه و سلم). Qabāth’s reply is so touching, if only we have the hearts to perceive.

Qabāth (may Allāh be pleased with him) replied,

بل رسول الله صلى الله عليه و على آله و سلم أكبر مني و انا أسن منه
“Rather [I say that] Allāh’s Messenger (صلى الله عليه و سلم) is greater (ʾakbar) than me.

I merely have some years more than him (ʾasann).”

Encyclopaedias of knowledge, including Ḥadith, have little value if we do not know how to address Allāh’s Messenger (صلى الله عليه و سلم) with respect. Qabāth teaches us that it is not enough to utter cold clinical facts, however true,  but the tone and choice of words we employ are essential for the true lover. It distinguishes us from those with dead hearts.

May Allāh guide us all.

سليمان الكندي
@sulayman_kindi

Seeing the Good in Others – The Case of South African Taxi Drivers

Being without my own transport for the past two months I to resort to daily usage of the public taxi service in South Africa – generally a Toyota HiAce certified to carry 15 passengers.

The South African taxi driver is notorious as a wild driver prone to accidents. In fact, just this morning, I was in a taxi that met up in an accident. I had not used this service with frequency since my teen years. However, the older and hopefully wiser version of yours truly now has the opportunity to look at the good in people who otherwise do not enjoy wholesome reputations.

• Intelligence – the taxi driver is under immense pressure stopping to pick up and drop off passengers while demonstrating his wild Grand Prix skills. Yet he is carefully aware of who owes what and how much change he owes to whom. This may seem minor in the greater scheme of things, but if you have ever dealt with the average cashier in South African shops who cannot manage simple calculations without an electronic device, you would surely have to salute the computing skills of the taxi driver.


• Charity – I have seen taxi drivers stop and give charity during trips.


• Consideration – I have witnessed passengers saying they do not have enough fare and the driver lets them board the taxi.


• Courtesy – Most drivers I have observed show great courtesy in dropping passengers at an exact spot most convenient to them.


• Cleanliness – although a minority in my observation, there are those who display a fanatical desire to keep their vehicles clean. A truly marvellous feat if you examine what they accomplish and measure it against the hundreds who tread in and out of their vehicles on a daily basis.


• Humility – I have witnessed them maintaining calm and silence when irrational rude passengers vent their anger at them. I driver slammed the door closed early as I was disembarking. My hand was trapped where the door shuts and received the full force of the door slamming. My knuckles turned black and my hand swelled. It pained for two weeks. Yet the sincerity and humility with which he apologised made it impossible to be angry with him.

I have also had opportunity to observe little Black children (generally not Muslim) walking to school and commuting with self assured independence. This is a most refreshing sight when compared to the average Muslim youth who does not seem to be capable of doing much for himself. Mummy will take me to school.

Make no mistake. I do not say that these taxi drivers are angels. I hold to whatever negatives I have alluded to. Furthermore there are other factors I have not mentioned which make the usage of this means of transport a daily inconvenience and hardship. Yet that is exactly the point I wish to drive at.

To see good in saints, scholars, parents, friends, benefactors, spouses etc is easy. To see good despite the negatives requires a concerted effort. But why bother?

On a personal level, if I harp on finding fault in others I am merely blackening my own soul and ruining my character. Actively searching for the good in others is a means of purifying myself.

On a global level, Muḥammad (صلى الله عليه و سلم) was a well-wisher unto every living person, desiring that they accept the truth and ultimately enter Paradise. I would venture that it is truly difficult to be a sincere well wisher if we allow ourselves to only see evil in people. The least good we should acknowledge is the common dignity of descent from Adam (peace be upon him) and that Muḥammad (صلى الله عليه و سلم) would have strove for his guidance if he could.

One extreme is those who actively collaborate with evil. The Sudaises of the world. The scholars who keep silent when the land of Muḥammad (صلى الله عليه و سلم) is evermore desecrated.

The other extreme is the arrogance of the religious to condemn to Hell people who are still living and about whose fate we have no idea of. I am grateful to Allāh that I am amongst the few amongst my fraternity who have spoken and written against the Satanists who rule the sacred lands. Yet it would be claiming knowledge of the unseen to act as if their fates are sealed. That they will not repent. That they will burn in Hell while I am guaranteed Paradise. Allāh knows best if the delinquent little boy who massacres Yemen as if he is playing some Play Station game might repent and attain the closest of relations with Allāh.

While I live I am obliged to hate his evil and fight it as best I can. When my life is over I am answerable for my deeds, not his. May Allāh grant us an easy reckoning.

My deeds are defective. My sins are many. I can but hope that Allāh smiles on all who held onto His religion during this time of endless tribulation and allows us to enter Paradise without any reckoning at all.

That is much for a sinner to ask for, but absolutely nothing for the Most Generous to grant.

سليمان الكندي

@sulayman_kindi

Advice for the Cyber Muslim

Muslims are taking to the internet and various social media outlets in increasing numbers. Some burn with zeal to use these tools to elevate the Word of Allāh. May He reward them and guide them. Herewith some words as a reminder which may be of benefit, Allāh Willing.

 

1.      Verification

عن حفص بن عاصم قال : قال رسول الله - صلى الله عليه وسلم - : كفى بالمرء كذبا أن يحدث بكل ما سمع

Allāh’s Messenger (صلى الله عليه و سلم) said, “It is sufficient lie for a man to narrate whatever he has heard.” [Muslim]

Perhaps one of the most negative effects social media has had on Muslim character is the elimination of the injunction to verify before passing on information. Our pious predecessors were extremely cautious in what they uttered, especially if it concerned religious matters.

Social media has made it possible to transmit information to many people in seconds. These people then transmit in turn, sometimes not even reading the statement in full. False information can compound and reach multitudes in seconds. Such rapid transmission without pausing for verification will inevitably include a deliberate lie from the dishonest and even errors from the sincere.

Each person who has transmitted false information, is responsible for the lie, a most heinous sin in Islām. Retractions are not as sensational as the original message and often fails to erase the false news. Any false news is a crime. It is even worse if the reputation of an innocent has been sullied. Consider the weight of transmitting a lie against Allāh and His Messenger (صلى الله عليه و سلم) which many do with a click of a button. Ask why we narrate all that we hear and see. Is our ego so fragile that it needs such an ethereal ego boost (“I sent this information out first! I know something that you do not!”) Is our carelessness in transmission without verification and our selfish egotism worth the reckoning we might face in the Divine Court?

2.      Silence

عن سماك بن حرب، قال: "قلت لجابر بن سمرة: أكنت تجالس النبي صلى الله عليه وسلم؟ قال: نعم كان طويل الصمت، قليل الضحك، وكان أصحابه ربما تناشدوا عنده الشعر والشيء من أمورهم، فيضحكون، وربما يتبسم

Jābir bin Samurah (رضي الله عنه) narrated, “He [the Prophet] (صلى الله عليه و سلم) would observe lengthy silence and not much laughter. Sometimes his companions would recite poetry amongst each other in his presence and talk about their [worldly] matters and laugh. He would merely smile at times.” [ʾAḥmad]

We are his followers. Learn to observe silence. Every one of the millions of tweets do not require a response. Engaging in every frivolous and/or false statement is a waste of time, a detriment to one’s spirituality, a disturbance to mental serenity and most importantly – it is not the way of Muḥammad (صلى الله عليه و سلم).

 

3.      If we must act, think first!

"إِنَّ فِيكَ خَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ.. الْحِلْمُ وَالأَنَاةُ"

ʾIbn ʿAbbās (رضي الله عنه) narrated that Allāh’s Messenger (صلى الله عليه و سلم) said to ʾAshajj, “There are indeed two such qualities within you which Allāh loves – forbearance and pausing before acting.” [Muslim]

Not only are we not obligated to reply to every issue in nano seconds, be it in the real or cyber worlds. The unseemly haste we display in clicking off a response is contrary to the spirit of the Sunnah. Logically we can understand the greater probability of errors and inappropriate words which can stem from haste. Reflection before composing a statement can save one from much regret.

4.      Balance between Activism & Spirituality

أنس بن مالك رضي الله عنه يقول جاء ثلاثة رهط إلى بيوت أزواج النبي صلى الله عليه وسلم يسألون عن عبادة النبي صلى الله عليه وسلم فلما أخبروا كأنهم تقالوها فقالوا وأين نحن من النبي صلى الله عليه وسلم قد غفر له ما تقدم من ذنبه وما تأخر قال أحدهم أما أنا فإني أصلي الليل أبدا وقال آخر أنا أصوم الدهر ولا أفطر وقال آخر أنا أعتزل النساء فلا أتزوج أبدا فجاء رسول الله صلى الله عليه وسلم إليهم فقال أنتم الذين قلتم كذا وكذا أما والله إني لأخشاكم لله وأتقاكم له لكني أصوم وأفطر وأصلي وأرقد وأتزوج النساء فمن رغب عن سنتي فليس مني

 ʾAnas narrated that the Prophet (صلى الله عليه و سلم) said, “…By Allāh! I am the most fearful amongst you of Allāh, and the most regardful of Him. Yet I fast and do not fast. I pray and I sleep. I marry women. So he who is averse to my way is not of me.” [ʾal-Bukhārī]

Building on the previous point of silence is to balance one’s activities. The Sunnah is to be balanced. A break is needed to fulfil the rights of others, one’s own body and mind and very importantly, to refresh oneself spiritually. Non-stop cyber combat and surfing is a call for hardening of the heart however good your intention may be. Cyber missionary work is no substitute the food of the soul, such as recitation of the Qurʾān, remembrance of Allāh etc.

5.      Intention

عن أمير المؤمنين أبي حفص عمر بن الخطاب رضي الله تعالى عنه قال: سمعت رسول الله صلى الله تعالى عليه وعلى آله وسلم يقول: «إنما الأعمال بالنيات

ʿUmar (رضي الله عنه) narrated that he heard Allāh’s Messenger (صلى الله عليه و سلم) saying, “Verily actions are according to intentions…” [ʾal-Bukhārī & Muslim]

Traditionally rectification of intention is often addressed first when giving advice. However, I am not addressing those who already start off with incorrect intentions. Why should such folk heed me? Frankly I do not respect scholars whose profile pictures are carefully crafted poses of themselves. One does need to be able to read hearts to see a “tread with caution” sign highlighted over such faces.

My concern is for the sincere cyber Muslim who becomes so engrossed, he does not realise that his intention has become contaminated. Thus intention is not the primary issue to be addressed, for the change comes about subtly and after a period.

The other party has enraged me during cyber combat. Is it really because he insulted my religion, or is it that he insulted me? Do I use your religion or cause as an excuse to blast him back in what is really a personal issue between two cyber toddlers?

Do I feel elated at the amount of reposts and likes my cyber material receives? Do I anxiously wait for these likes and reposts? Am I devastated when nobody gives me a like? Do I monitor my number of followers and friends like an addict? Do I check my social media first thing upon awakening and last thing before closing my eyes? Do I actually moan in public that I have few followers and make a public appeal for people to become my cyber followers?

If any of these points hits a raw nerve then I need a serious period of disengagement from the internet. How sad it will be that all that time was spent on ostensible good, but one is not rewarded. For the reality is that all that effort was for self-glorification, not worship of Allāh.

6.      Truth vs Sensationalism

 

من حديث كعب بن مالك الأنصاري رضي الله عنه: عن النبي صلى الله عليه وسلـم قال: «مَا ذِئْبَانِ جَائِعَانِ أُرْسِلَا فِي غَنَمٍ، بِأَفْسَدَ لَهَا مِنْ حِرْصِ الْمَرْءِ عَلَى الْمَالِ وَالشَّرَفِ لِدِينِهِ

Kaʿb bin Māik (رضي الله عنه) narrated that Allāh’s Messenger (صلى الله عليه و سلم) said, “Two hungry wolves let loose amongst goats are not as damaging as a man’s greed for wealth and status [damages] his religion.” [ʾAḥmad]

Presentation is important, but deliberate sensationalism is a conspicuous sign of insincerity and greed for name and fame. This should be obvious under the topic of intention, but the pervasive of sensationalism on social media warrants a separate mention. Ostentation is a disease which takes hold of the heart in subtle ways and destroys our rewards which we would have received in the next world. It infects both laymen and scholars.

An American scholar impressed me with the depths of his knowledge and level of service unto people. However, I started to notice him increasingly give in to promoting sensational unsubstantiated statements which he refused to retract. Ẓul Qarnayn went to Norway! Allāh have mercy. I felt it better to disengage from him.

7.      Beware of Your Company

قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : الوحدة خير من جليس السوء والجليس الصالح خير من الوحدة

ʾAbū Ẓarr (رضي الله عنه) narrated that he heard Allāh’s Messenger (صلى الله عليه و سلم) saying, “Solitude is better than a companion of evil. A good companion is better than solitude.” [ʾal-Bayhaqī]

Those whom we interact with in the cyber world will affect us in outlook and spiritual development. It will also affect our other cyber companions who will get linked up to others through us. “Retweets are not an endorsement” is one of the emptiest statements ever coined. Why then did I transmit this statement? What mental condition is this that I broadcast without a stated reason? Why did I give it publicity? Has the Ḥadīth not warned me about narrating all that I hear? Why have I promoted this person amongst my companions? Have I considered that perhaps it is I who have become the companion of evil in this instance?

Then there is the issue of companions of the opposite sex. So many Muslim cyber warriors engage flirtatiously with the opposite sex on these public forums. What you do in your private space is between you and your Creator, but how shameless must you be to entice Muslims with religious content and then flirt on the same platform? If you are really going to engage in both cyber promotion of faith and less wholesome broadcasts, at least have the decency to have different platforms for them and not rub it in our faces.

The Cyber warrior must also assume responsibility for the profile pictures he retweets or replies to. I was so disappointed to be following a discussion on Ḥadīth, history and the like, when suddenly the same person replies to a female with a profile picture of herself in her bikini. How many brain cells does one need to understand the disrespect displayed to the sacred texts just quoted on the same page?

As for the sisters, why do they have to splash their faces for every stranger to ogle at? Do they not aspire to be like ʾUmm Khallād? She came running to Allāh’s Messenger (صلى الله عليه و سلم) when her son was killed. The men were surprised that she was covering her face despite her clear distressed state. She replied, “I may have lost my son. I shall never lose my modesty.” [ʾAbū Dāwūd]

8.      Address Issues not Personalities

عن عائشة رضي الله عنها قالت: كان النبي صلى الله عليه وسلم إذا بلغه عن الرجل شيء لم يقل: ما بالُ فلانٍ يقول؟ ولكن يقول: ما بالُ أقوامٍ يقولون كذا وكذا رواه أبو داود

Our Mother ʿĀʾishah (رضي الله عنها) narrated, that when the Prophet (صلى الله عليه و سلم) heard something [untoward] about a person he would not say, “What is the state of that [specific] person that he says that?” Instead he would say, “What is wrong with people that they say such things?” [ʾAbū Dāwūd]

Personalising issues detracts from the central issue and degenerates the discussion into a mud slinging match. Is there a need to even mention the name of the opponent? Are we promoting truth versus falsehood, or is it an ego contest under the cover of promoting Islām? We all have our deficiencies. It is highly immature to target the personal defects of the other party, rather than the topic of discussion. In so doing, we invite personal attacks on our own reputation which we have intentionally or not tied to the reputation of Islām. Thus Islām becomes sullied due to our childish behaviour.

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ

Do not revile those whom they call upon besides Allāh, for then they will revile Allāh in enmity without knowledge. [ʾal-ʾAnʿām:108]

That being said, I have diverted from this principle when I felt that there was a need. This has been the exception, not the rule in my case.  For example, I mentioned Yasir Qadhi when he saw fit to tour my country to preach his heretical doctrine that the incorrect beliefs of the Shīʿah are no greater wrong than the sin of a Muslim, they remain our brothers. The heresy which he preached is not the belief of a general body of people, but an idiocy of a specific public figure. Hence, I felt that the Sunnah of not naming people does not apply in this case. Previously I had shown the deviant, Imraan Hosein, the courtesy of this Sunnah, but I now believe that that was an error on my side. He too is a specific public figure who campaigns against the sanctity of Muslim blood and the orthodoxy of our sacred beliefs. His crimes are not personal sins which should be concealed.

 

9.      Choose your Role Model

 

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ

There is indeed for you in Allāh’s Messenger an excellent paragon [ʾal-ʾAḥzāb:21]

We do not live in bubbles of isolation. One way or another we consciously or subconsciously accept the influence of others. If we do not consciously model ourselves on Muḥammad (صلى الله عليه و سلم), others will fill the void and lead the way in the way in which we behave, and more importantly, the way we think.

The wise and beautiful ways of Muḥammad (صلى الله عليه و سلم), does not seem to have the status it deserves amongst the cyber ʾUmmah. Currently it seems as if the more course, derogatory and narrow minded a cyber Muslim is, the greater his following will be in certain quarters. This group seems to find ecstasy in childish abuse of others and influence others to behave the same. Not only can I not imagine Muḥammad (صلى الله عليه و سلم) behaving the way they do, but some are shamelessly deceptive and conniving. A certain hard-line Salafī will happily portray himself as a champion of the Ahlus Sunnah and bask in the attention he receives from all schools, yet his writing shows possible greater venom against Sunnīs who adhere to Taqlīd, than against the Shīʿah whom he supposedly combats. They only respond to likes and praises. When one questions their shallow arguments against fellow Sunnīs they react with the only response a person without knowledge is capable of…. Blocking, which leads me to my next point.

 

10. Consult the Learned

 

وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ

Above every person of knowledge is one [greater] in knowledge. [Yūsuf: 76]

As accomplished as one may be, a certain field may not be yours to comment on. Even if one has a certain grasp of a subject, it is dangerous to comment with limited knowledge and insufficient overview of the religious sciences and facts. Instead of offering an unsubstantiated opinion on every matter, rather consult the learned and continuously tread the path of learning.

Some cyber Muslims had a good laugh at a Salafī fatwā on camel urine. While the perspective of the Cyber warriors is certainly backed by strong juristic views, there are also contrary views from great classical giants of Islām, who are not part of the Salafī tradition. By going on a mocking rampage, such enthusiasts with limited knowledge, actually mock ʾAʾimmah of Islām, and indirectly mock the Ḥadīth from which these scholars drew their rulings.

Our ʾAʾimmah were noted for saying, “I do not know.” In particular, ʾImam Mālik, was noted for such humility. How fortunate we would be to have but one percent of his humility.

11. The ʾUmmah is Global, Circumstances are Local

 

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ

And We have not sent a messenger except with the tongue of his own people to clarify for them. [ʾIbrāhīm: 4]

As universal as Islām is in its message, and as much as the world has become a global village, Islām has never imposed a single megalithic system over all adherents in regards secondary non-categorical rulings. It is most unseemly that we sit at our technological interface of choice and judge Muslims from far off lands based on our culture, mores, school, circumstances and understanding. Pause before judging. If you feel it is any of your business, then find out their rationale. Their actions may in fact be within the ambit of Islām, while our judgemental dogmatism may be at fault.

 

سليمان الكندي

@sulayman_kindi