Junaid Jamshed & Muslim Social Media

 

حَدِيثٌ : " كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ " ، مسلم في مقدمة صحيحه من حديث شعبة عن خُبيب بن عبد الرحمن عن حفص بن عاصم عن أبي هريرة به مرفوعا

Abū Hurayrah (May Allāh be pleased with him) narrated that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “It is enough of a lie against a man that he should narrate whatever he hears. ” [Muslim]

 

This article is not about the life, personality, status and achievements of Junaid Jamshed. Those matters can easily be found elsewhere, and those who read my blog would recognise that I prefer dealing with topics which are less mentioned or not at mentioned at all, e.g. the Satanic entity that rules Makkah and al-Madīnah.

Jamshed’s accomplishments are well known and his reward lies with Allāh. What I wish to address are certain observations of Muslim behaviour which came to the fore when he died.

We first verify and we do not narrate everything

 

I had only read the headline that a PIA aircraft had crashed, when a brother announced that he had received a Whatsapp message from his wife, announcing the death of Junaid Jamshed. I respectfully asked him to withhold spreading such news until it had been verified, on the possibility that the news may not be correct. He agreed, but within a few minutes, again repeatedly announced is news to others. “Fortunately” for him the misfortune proved to be tragically true. I say “fortunately” in that at least he was saved from the sin of spreading false news.

This habit is unfortunately a very common one amongst people who are otherwise religious. The habit of immediately jumping and spreading every item of news is a characteristic of hypocrites, but  has infected the believers as well.

وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيل

And if any news, whether of safety or fear, come unto [the hypocrites], they broadcast it, whereas if they had referred it to the Messenger and such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah and His mercy you would have followed Satan, except a few (of you).[an-Nisā: 83]

A believer refers delicate news to the relevant authority. Consider:

• What if the news had been false, as is with so many broadcasts on social media?


• The emotional trauma upon the close ones of Junaid Jamshed hearing the news from strangers on social media, whereas Islām prescribes delicacy in the way news of death must be conveyed to the family of the deceased. Refer to Amongst the Etiquettes of Islām by Shaykh Abdul Fattāḥ Abū Ghuddah. We have become uncouth and unthinking people in our slavery to push buttons without reflection of the consequences.


• The lust to speak without thinking is a spiritual disease which harms oneself and society. Even if the news is true, what is the harm in obeying the below command of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and letting someone receive the news a bit later?

عن أبي هريرة رضي الله عنه ، عن رسول الله صلى الله عليه وسلم قال : من كان يؤمن بالله واليوم الآخر ، فليقل خيرا أو ليصمت ، ومن كان يؤمن بالله واليوم الآخر ، فليكرم جاره ، ومن كان يؤمن بالله واليوم الآخر ، فليكرم ضيفه رواه البخاري ومسلم

 

Abū Hurayrah (May Allāh be pleased with him narrated that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “He who believes in Allāh and the Last Day should speak good or remain silent…” [Al-Bukhārī & Muslim]

 

• A believer guards his tongue or his smartphone and computer button as the case may be in this age. Even true news should not be broadcast simply for the sake of broadcasting. Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “It is enough of a lie against a man that he should narrate whatever he hears. ”

A scholar who occupies a responsible position in a well-known Islāmic institute was a student during the time that it was announced that Usāmah bin Lādin had been slain. I did use Twitter at the time, despite him trying to convince me. He then argued that amongst the virtues of Twitter is that a Pakistani witness had been tweeting what he had been seeing even before institutionalised media had broadcast the news. So to him, accepting the news of some unknown man who did not even understand what he was seeing and spreading it without verification, is a virtue. Truly the world has gone insane when the learned regard contravention of Ḥadīth principles as virtue.

Love of Name and Fame

 

Why do we engage in hasty reporting when such behaviour is clearly contrary to the commands of Allāh and His Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  ? Each person’s outlook is different and there may be several motivating factors, but I contend that Riyā and Ḥubbul Jāh (ostentation and love of fame and status) are major motivating factors. Decades ago it was said that everyone will have “15 minutes of fame” as a consequence of the forms of the then new media and technology. So much has social media proliferated, that people now crave their mere 15 seconds of fame. There is just so much information overload and so many platforms, who gets an entire 15 minutes? People are unwilling to pause or even remain silent on a news item which they think that their circle may be unaware of. The anxious desire to spread news and be famous for being the one who did it first, is a sad hankering after the world, and for many, may well be within the ambit of the warning of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :

يقول النبي صلى الله عليه وسلم: ( ما ذئبان جائعان أرسلا في غنم, بأفسد لها من حرص المرء على المال والشرف لدينه )رواه أحمد

“Two hungry wolves set loose amongst goats are not as detrimental to the flock as what a man’s greed for wealth and status [fame] is to his religion.” [Aḥmad]

Another indication of the love of fleeting fame is the amount of people, who during a sad time immediately following the tragedy, took to social media to post photographs (remember that word?) of themselves posing with Junaid Jamshed. That this included scholars amongst their ranks, is a tragedy in itself. I doubt if these people can give a conscious reply as to their motivation, for those who use social media irresponsibly do not think, they just press the button. Subconsciously however, what motivation can there be other than the craving to glean off the fame of Junaid Jamshed. Juristic arguments against unneeded depiction of the human form are simply out-dated cobwebbed thinking to the one who in effect says, “Hey! See who I was buddies with, I too am famous.”

What possible valid reason can there be if ostensibly you are expressing grief? You are so grief stricken that you have time to search, link and post your pic? Are you proving your love? That must be a real flimsy love if you now need pictorial evidence. To who is the message? Junaid? Is he reading your tweets? To his family? Is our social fabric so ruined that mourning families spend their time playing with social media instead of praying for the deceased? If you are indeed so close, surely a more personal avenue exists to communicate with the family. No, the message is to the world, that you too are famous.

Personality Cults

 

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ

Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no harm to Allah. Soon Allāh will reward the grateful ones. [Āl Imrān: 144]

 

Upon the demise Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  , even such a great personality like Umar (may Allāh be pleased with him) was too overwhelmed with grief to think clearly. It took one greater than him, Abū Bakr (may Allāh be pleased with him) to put matters in perspective, by reciting the above Verse.

The good deeds of Junaid Jamshed is a matter of public record and we hope that he receives an excellent reward from the Most Generous.  However, the rude silence of Muslim social media, and also formal media, in regards the more than forty other Muslims who had perished in the same incident, is indicative of yet another psychosis  many Muslims suffer from – the personality cult. Why is only the famous Muslim deserving of your prayers and comment? I’d rather not say anything further about such people, except that the example is given to us, that we have to learn to contextualise the status of a personality, whilst bearing in mind the facts and what is expected of us. I too have become embroiled in the personality obsession of Muslims.  In this week I came across a reposting of an article of mine on another website’s forum. The forum discussion then ensued as to whether I have any standing since my opinion is different from other scholars (none of whom they actually named or referenced). Disagreement is part of Islām. What however disgusted me, was they did not once debate the points I had made. To them, facts of religion are of less significance than personal views and personalities. These are features of a cult, not Islām!

In summary, the social media activity following the PIA crash, brought to light some of the many dimensions of a tool which often irresponsibly used. A Muslim guards his every word or remains silent.

 

 

 

TV in the life of a Muslim

Brother Ibrahim Musa interviewed me on  18 Rabiuth Thani (18 Feb 2014) in regards television. I tried to break out of the mould of restricitng the discussion to legalistic issues and hoped to have provoked some thinking about broader issues.

 

Click for podcast

 

سليمان الكندي

TV in the life of a Muslim

 Brother Ibrahim Musa interviewed me on  18 Rabiuth Thani (18 Feb 2014) in regards television. I tried to break out of the mould of restricitng the discussion to legalistic issues and hoped to have provoked some thinking about broader issues.

Click for podcast

سليمان الكندي

Spelling Inshāallāh – another “MAJOR” concern of the Ummah

I have been asked, both in cyber space and real life, why I’m not writing articles. Until such time as Allāh wills me to be up to speed, I thought I might as well reply to text and email queries via my blog. One such query is the spelling of inshāallah. The query is on the below message doing the rounds:

We should not write it as “InshaAllah” or “Inshallah” because it means “Create Allah” (Naoazobil lah) [Sic]. Whether arabic [Sic] or english [Sic]… please write it properly as “In shaa Allah” (In 3 separate words). This means “If Allah Wills” So make sure you forward this to everyone and help them correct their mistake. JazakAllah khair [Sic].

As if the Ummah does not have enough problems, there are those dedicated to finding more problems for us to deal with!

Qarīnah

It is correct that inshā as a maṣdar (root-word) means “to create,” but to pull any word from an Arabic dictionary without further knowledge of at least Arabic grammar results in Fitnah, even if the person is sincere. A basic tool of translation and Tafsīr is Qarīnah (context). Thus Allāh says in al-Baqarah,



“O people, worship your Rabb Who created you and those before you that you may acquire Taqwā.”

The very same words can in terms of literal translation be translated as, “O People, worship your Rabb who created you and [worship] those who came before you that you may acquire Taqwā.”

The dictionary fully supports both translations. It is only because of the monotheistic context of the Qurān that we can reject the second idiotic translation.

Similarly, even if the dictionary says “inshā” is “to create” the Qarīnah of every Muslim is “if Allāh wills.” This is even more so since most non-Arabs never even heard of inshā, before that message got circulated.

Amr

If you were for some reason going to write “create Allāh” in Arabic, and for some reason you chose “inshā” إنشاء   you would not simply grab the word from the dictionary and place it before “Allāh” الله. “inshā” would have to be changed into the Amr or the verbal command form of “inshā” which is “anshi” أنشئْending in a sākin. When any letter appears before “Allāh” , the Hamzah drops, thus it is “wallāhi”  و اللهnot “wa Allāhi” Here too the Hamzah would drop, but leaving a conjunction of two sākins – one on the Hamzah in the end of “anshi” and one on the first Lām of “llāh”. As this is not possible in Arabic, the first Sākin is forced to become a Kasrah. Thus the sentence reads, “anshi illāha” أنشئِ الله  a far cry from “inshāallāhu” Even the final Ḥarkah is different.

Thus is the danger of applying and spreading incomplete knowledge.

My spelling

I don’t see what the big deal is, but I prefer inshāallāh. Yes, it is actually three Arabic words, but as the last two join, it looks cumbersome to leave the first on its own when the Ummah at large has adopted the phrase as a single word in the Latin script. I do not write a capital “A” because the Hamzah of Allāh drops as explained above. It is the Hamzah of shāa, not Allāh.

Bigger picture

• Are they no issues of greater import to concern the Ummah than a transliteration issue?


• What is the state of knowledge of the Ummah when they jump at such half-baked “facts”?


• Muslims have become victims of technology, instead of utilising technology. Most spread every message they receive without verification.


• How about encouraging the use of inshāallāh in an age of increasing westernisation, instead of harping on the spelling of those who still use the phrase?


• The Ḥadīth forbids the phrase when directed at Allāh i.e. in Du‘ā. Thus for example we should say, “I am going to perform Ḥajj inshāallāh,” and pray, “O Allāh, accept me to perform Ḥajj, āmīn,” but never, “O Allāh, accept me to perform Ḥajj inshāallāh/if You so will.” Many people are ignorant of this fact. Why not educate people on what is in the Sunnah instead of sucking rulings from our thumbs?

[polldaddy poll=7067889]

Spelling Inshāallāh – another “MAJOR” concern of the Ummah

I have been asked, both in cyber space and real life, why I’m not writing articles. Until such time as Allāh wills me to be up to speed, I thought I might as well reply to text and email queries via my blog. One such query is the spelling of inshāallah. The query is on the below message doing the rounds:

We should not write it as “InshaAllah” or “Inshallah” because it means “Create Allah” (Naoazobil lah) [Sic]. Whether arabic [Sic] or english [Sic]… please write it properly as “In shaa Allah” (In 3 separate words). This means “If Allah Wills” So make sure you forward this to everyone and help them correct their mistake. JazakAllah khair [Sic].

As if the Ummah does not have enough problems, there are those dedicated to finding more problems for us to deal with!

Qarīnah

It is correct that inshā as a maṣdar (root-word) means “to create,” but to pull any word from an Arabic dictionary without further knowledge of at least Arabic grammar results in Fitnah, even if the person is sincere. A basic tool of translation and Tafsīr is Qarīnah (context). Thus Allāh says in al-Baqarah,     

  

“O people, worship your Rabb Who created you and those before you that you may acquire Taqwā.”

The very same words can in terms of literal translation be translated as, “O People, worship your Rabb who created you and [worship] those who came before you that you may acquire Taqwā.”

The dictionary fully supports both translations. It is only because of the monotheistic context of the Qurān that we can reject the second idiotic translation.

Similarly, even if the dictionary says “inshā” is “to create” the Qarīnah of every Muslim is “if Allāh wills.” This is even more so since most non-Arabs never even heard of inshā, before that message got circulated.

Amr

If you were for some reason going to write “create Allāh” in Arabic, and for some reason you chose “inshā” إنشاء   you would not simply grab the word from the dictionary and place it before “Allāh” الله. “inshā” would have to be changed into the Amr or the verbal command form of “inshā” which is “anshi” أنشئْending in a sākin. When any letter appears before “Allāh” , the Hamzah drops, thus it is “wallāhi”  و اللهnot “wa Allāhi” Here too the Hamzah would drop, but leaving a conjunction of two sākins – one on the Hamzah in the end of “anshi” and one on the first Lām of “llāh”. As this is not possible in Arabic, the first Sākin is forced to become a Kasrah. Thus the sentence reads, “anshi illāha” أنشئِ الله  a far cry from “inshāallāhu” Even the final Ḥarkah is different.

Thus is the danger of applying and spreading incomplete knowledge.

My spelling

I don’t see what the big deal is, but I prefer inshāallāh. Yes, it is actually three Arabic words, but as the last two join, it looks cumbersome to leave the first on its own when the Ummah at large has adopted the phrase as a single word in the Latin script. I do not write a capital “A” because the Hamzah of Allāh drops as explained above. It is the Hamzah of shāa, not Allāh.

Bigger picture

• Are they no issues of greater import to concern the Ummah than a transliteration issue?
• What is the state of knowledge of the Ummah when they jump at such half-baked “facts”?
• Muslims have become victims of technology, instead of utilising technology. Most spread every message they receive without verification.
• How about encouraging the use of inshāallāh in an age of increasing westernisation, instead of harping on the spelling of those who still use the phrase?
• The Ḥadīth forbids the phrase when directed at Allāh i.e. in Du‘ā. Thus for example we should say, “I am going to perform Ḥajj inshāallāh,” and pray, “O Allāh, accept me to perform Ḥajj, āmīn,” but never, “O Allāh, accept me to perform Ḥajj inshāallāh/if You so will.” Many people are ignorant of this fact. Why not educate people on what is in the Sunnah instead of sucking rulings from our thumbs?

سليمان الكندي

Do you use Tech, or does it use you?

 And if you do not find anyone in [their homes] do not enter until permission has been granted unto you. If you are told to go away, then go away. That is more pure for you and Allah knows well what you do. [an-Nur: 28]

Mufassirun have discussed whether one verse of the Quraan can be said to have greater virtue than others, or whether they are equally virtuous as the Speech of Allah. In either case what cannot be denied is that various parts of the Quraan have had differing impacts in various circumstances.

Consider the incident which Thabit bin Qays رضي الله عنه narrates, as recorded by Abu Dawud. Umm Khallad al-Ansariyah رضي الله عنها rushes to Rasulullah صلى الله عليه و سلم, her mind greatly unsettled with the probability that her son has been killed. A man confirms that her son has indeed been martyred, but asks how did she have the presence of mind to cover her face when entering the presence of Rasulullah صلى الله عليه و سلم despite her obviously perturbed state. There is not enough gold in the world (or perhaps I should say iPads) to equal the value of her words. The venerable lady replies, "I may have lost my son, but I shall never lose my modesty."

Allahu Akbar!

What is still more amazing is that that lady belonged to a generation and culture which a short while earlier had been walking around with uncovered heads and exposed breasts (or am I confusing this with contemporary Muslimahs?). These ladies were the products of Surah an-Nur, a Surah which laid the foundation for the edifice of modesty and social interaction in Islamic civilisation. To add yet another amazing aspect of these ladies. The males had had three previous verses to wean them off the primarily masculine activity of drinking wine, before the final fourth prohibition was revealed. On the other hand, the ladies submitted the instant Allah commanded them to dress modestly. They tore down old and ugly curtains to cover themselves. They had no concern for their appearance. Their only concern was to obey Allah. Were I to live for a century, I would prefer that single act to all my good deeds.

Now let us examine some other aspects of Islamic etiquette directly or indirectly derived from an-Nur:

• A Muslim does not enter another person's home without permission.
• Permission can only be sought thrice, thereafter leave.
• If there was no appointment made, one is not obliged to let others enter the privacy of one's home.
• When two people are speaking, a third should not butt in without permission.

Now let us ask ourselves in all honesty, if I am not obliged to respond to one who is physically at my door, how can I possibly be obliged to answer a cell phone?

The manners of Muslims are absolutely deplorable when one looks at how they deal with just this one aspect of technology. Whether one is speaking to a friend, spouse, teacher or parent, as soon as the mobile rings, 14 centuries of Islamic culture and etiquette succumbs to the demands of Nokia, Apple, Blackberry etc. The rights of the gathering are forgotten as well as the respect for seniors. Conversation is immediately cut off. Everyone is forgotten and the cell phone answered. I have even witnessed Ulama teaching a Hadith, breaking away from the lesson to answer the call. Yet one finds Western businessmen first seeking permission from each other before taking a call. That is supposed to be our way. They are using technology, not being used by technology.

We always say that technology cannot be good or bad in itself, it is how you use it. It is rather sad that a Raafidi, Ali al-Alawi, pointed out that a product of a society must innately include the values of that society, it cannot be neutral. On the other hand, scholars born of Sunni households, happily endorse everything the West churns out, without considering the impact on Sunnah values and culture.

I am not saying that we become Luddites and smash all technology. After all, how did I write this message, if not by the use of technology? What I mentioned is just an example. Answering your phone might not be a sign of Qiyaamah, but let us not be mindless drones. Consider carefully, are you are using technology, or is technology using you? The next time your Samsung rings, ask, "Am I being used to eliminate Surah an-Nur from the Ummah?"

Just a thought, and I would like to hear your thoughts. In just over a year this blog has reached 6,000 hits from all over the world. Not much some would say, but considering that I haven't promoted this blog, I never expected this readership. But no comments? Come on guys! If you got something positive out of this, let me know so that I know what you want to read. If I've erred it's your duty to tell me.

سليمان الكندي