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Celebrating the Prophet

Shaykh Abu Aaliyah Surkheel

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By: Abu Aaliyah (Surkheel Sharif)

There have been times throughout history whereby the heavens have opened and the celestial light cleansed certain human souls, who, as a result, were divinely invested with prophethood (nubuwwah) – the highest condition possible for any human being. For a prophet is a bridge, as it were, between heaven and earth; Creator and creation, helping us to recall our purpose of being and our ultimate return.

One hadith has it that Allah sent a hundred and twenty-four thousand such prophets to the peoples of the earth:

1 And every people had a guide. [Surah Ar-Raád;7]

When the revelatory wisdoms of one prophet faded or were forgotten, the link was reforged by the sending of another prophet. The last person to be invested with prophethood was the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) after whom the prophetic age came to a completion and close. The Qur’an says:

Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets. [Surah Al Ahzab;40]

As to the remaining ages of this world, the heavenly link would be reforged and renewed by scholars and saints; but never again by prophets.

Rejoicing in the sending of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), the Qur’an says:

Allah has surely shown favour to the believers by sending them a Messenger from their midst to recite to them His signs, and to purify them, and to instruct them in the Book and in wisdom; whereas before this they were in clear error. [Surah Imran;164]

Not only did the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) bequeath to mankind knowledge that could quench their inborn thirst for matters spiritual and sacred, he came with perfect guidance for their temporal affairs too. So for Muslims, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is by far the greatest of the heavenly gifts to have ever descended upon the human realm; so much so that the shari’ah has actually marked the day on which he was born and when he first received revelation as a commendable day to fast. This, as a heart-felt thanks to our Creator subḥānahu wa ta'āla (glorified and exalted be He) for this precious of gifts and most wondrous of blessings.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was once asked about the significance of fasting on Mondays, so he replied: “This is the day on which I was born and on which revelation first came to me.”2 Elaborating upon this hadith, Ibn Rajab al-Hanbali says:

‘[In it] there is an indication that it is desirable to fast on those days where the favours of Allah upon His servants renew themselves. The greatest of the divine gifts to this nation is the manifestation of Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) to them and of him being sent to them as a Messenger. Allah, exalted is He, reveals: Allah has surely shown favour to the believers by sending them a Messenger from their midst. For the blessing of him being sent to this nation is far greater than of causing the heavens, the earth, or the sun, moon, winds, night, day, rainfall, food, vegetation or other things to actually exist. For these gifts are for the creation in general – even those of humanity who are disbelievers in Allah and His Messenger and the final meeting with Him subḥānahu wa ta'āla (glorified and exalted be He); those whose response to the favours and graces of Allah subḥānahu wa ta'āla (glorified and exalted be He) is sheer ingratitude. As for the favour of sending Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) then by it the blessings of this world and the Afterlife were completed, and the religion Allah subḥānahu wa ta'āla (glorified and exalted be He) chose for His servants perfected. So his acceptance is the actual cause for their felicity in this world and the Afterlife. Thus, fasting on the day that Allah’s favour to His servants is renewed is not only good and excellent, but it is also a way to reciprocate Allah’s favours that are renewed at such times, with an abiding sense of gratitude.

‘Similar to this is fasting the day of ‘Ashura wherein Allah subḥānahu wa ta'āla (glorified and exalted be He) saved Noah from the Flood, and Moses and his people from Pharaoh and his army; drowning the latter in the sea. Both Noah and Moses, peace be upon them both, showed their gratitude to Allah by fasting [that day]. Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) [also] fasted this day out of emulating those Prophets of Allah. He said to the Jews: “We have more right to Moses than you.”3 He thus fasted that day and instructed others to do so too.’4

Rejoicing in the sending of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is undoubtedly a central aspect of every believer’s faith – for it is his light and life that warms and illuminates believing hearts:

O Prophet! We have sent you as a witness, and as a bringer of good news and a warner, and a caller to Allah by His permission, and as a lamp giving light. [Surah Al-Alhzab;45-6]

As for celebrating the Prophet’s mawlid or birthday annually, peace be upon him, this is an area of legitimate differing among the scholars and should not be made into a source of division or discord. Those who hold there is a shari‘ah basis to do so, will do so; those who don’t, won’t. But none would disagree that celebrating the Prophet’s life on a daily basis – by adhering to his teachings, emulating his character, deepening our love and veneration of him, and habituating ourselves to abundantly invoke salawat or blessing of peace upon him – is where we all need to be heading. And unto that the believer holds!

1. As per Ibn Hanbal, Musnad, 5:265. The hadith with its collective chains yields a final grading of hasan; as demonstrated in al-Albani, Silsilat al-Ahadiih al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 2005), no.2668.

2. Muslim, no.1162.

3. Al-Bukhari, no.2004; Muslim, no.1132.

4. Lata’if al-Ma‘arif (Riyadh: Dar Ibn Khuzaymah, 2007), 236-7.

Abu Aaliyah is the founder of The Jawziyyah Institute, a leading institute for Islamic moderation and contemporary thought in the United Kingdom. Sidi Abu Aaliyah has been in involved in Dawah and Islamic teachings since 1986. He has translated a number of books from the Arabic language into English such as "The Exquisite Pearls". Abu Aaliyah's written works and audio lectures can be found online.

4 Comments

4 Comments

  1. Avatar

    Rebecca rhodes

    March 15, 2014 at 11:20 AM

    Salam alikom I have a question do you need legal documents here in the states to go through Nikkah ? All I want is something simple for now and then later on we will commit legally. Also I am trying to learn my prayers what is the best site to go to for a complete prayer .

  2. Avatar

    salaam

    March 15, 2014 at 12:00 PM

    Rebecca, try this http://www.wikihow.com/Pray-in-Islam or video, i heard the iphone has an app how to pray…Allah Ma’kee

  3. Avatar

    asifawan

    April 22, 2017 at 6:51 AM

    me asif. i proud to be a Muslim.

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#Society

MuslimARC Releases Guide for White Muslims By White Muslims

The author of the MuslimARC Guide writes an introduction

Bill Chambers

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“As people who are both white and Muslim, we straddle two identities -one privileged in society and the other, not. We experience Islamophobia to varying degrees, sometimes more overtly depending on how we physically present, and at the same time we have been socialized as white people in a society where white people hold more social power than People of Color (POC). The focus of the toolkit is to provide resources and information that will help guide us toward good practices and behaviours, and away from harmful ones, as we challenge racism within the Muslim community (ummah) and in society at large.” MuslimARC Guide 

As part of our mission to provide education and resources to advance racial justice within the Muslim community, the Muslim Anti-Racism Collaborative (MuslimARC) is producing a series of community-specific guides to be a resource for those who want to engage in anti-racism work within Muslim communities.

The first in this series, the Anti-Racism Guide for White Muslims, has been written specifically for white Muslims, by white Muslims under the guidance of the anti-racist principles of MuslimARC. While white Muslims know that Islamically we are required to stand for justice, growing up in a society that is so racially unequal has meant that unless we seek to actively educate ourselves, we typically have not been provided the tools to effectively talk about and address racism.

The Anti-Racism Guide for White Muslims is a tool and resource that speaks to specific needs of white Muslims who are navigating the process of deepening their understanding of racism and looking for concrete examples of how, from their specific social location, they can contribute to advancing anti-racism in Muslim communities. The Guide also addresses views and practices that inadvertently maintain the status quo of racial injustice or can actually reproduce harm, which we must tackle in ourselves and in our community in order to effectively contribute to uprooting racism.

The Guide was developed by two white Muslim members of MuslimARC, myself (Bill Chambers) and Lindsay Angelow. The experiences, approaches, recommendations, and resources are based upon our own experiences, those of other white Muslims we have encountered or spoken to, and research and analysis by others who have been cited in the Guide.

As white people, we are not always aware when we say or write something that reflects our often narrow analysis of racism and need to be open to feedback from Muslims of Color. My own personal process of helping to develop this Guide made me aware of the many times I was in discussions with Muslims of Color, especially women, when I had reflect better upon the privilege I experience as a white person and also the white male privilege that comes with it. It is difficult not to feel defensive when you realize you may have said too much and listened too little on a topic that is really not about you.

Talking about racism is a hard topic and we anticipate that for many white Muslims reading the Guide, there may be a feeling of defensiveness and having difficulty learning from the examples given because you feel that the examples don’t apply to you. You may feel the need to call to attention the various forms of injustice you feel you have experienced in your life, for example where you felt like an outsider as a convert in Muslim community. Our advice is to recognize that those reactions are related to living in a society where we are very much shielded from having to deeply understand racism and examining our role in it. In the spirit of knowledge seeking, critical thinking, and the call to justice communicated to us in the Qur’an as expectations that Allah has of Muslims, we must push past those reactions and approach the subject matter in the spirit of knowledge, skill-seeking, and growth.

“People, We have created you all from a single man and a single woman, and made you into races and tribes so that you should get to know one another (49:13).” One of our most important purposes is to really “get to know” one another, build just and loving communities together, all the time knowing we all come from the same source and will return together. If this Guide does anything, let it inspire a deeper understanding of our unique identity as white Muslims and how to use it to advance a more just society.

You can find the  #AntiRacismGuide for White Muslims at http://www.muslimarc.org/whitemuslimguide

Further reading:

White Activism Is Crucial In The Wake of Right-Wing Terrorism

Beyond Muslim Diversity to Racial Equity

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#Life

Are You Prepared for Marriage and Building a Family?

Mona Islam

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High School is that time which is ideal for preparing yourself for the rest of your life. There is so much excitement and opportunity. Youth is a time of energy, growth, health, beauty, and adventure. Along with the thrill of being one of the best times of life, there is a definite lack of life experience. In your youth, you end up depending on your own judgments as well as the advice of others who are further along the path. Your own judgments usually come from your own knowledge, assumptions, likes, and dislikes. No matter how wise, mature, or well-intended a youth is compared to his or her peers, the inherent lack of life experience can also mislead that person to go down a path which is not serving them or their loved ones best. A youth may walk into mistakes without knowing, or get themselves into trouble resulting from naivety.

Salma and Yousef: 

Salma and Yousef had grown up in the same community for many years. They had gone to the same masjid and attended youth group together during high school. After going off to college for a few years, both were back in town and found that they would make good prospects for marriage for each other. Yousef was moving along his career path, and Salma looked forward to her new relationship. Yousef was happy to settle down. The first few months after marriage were hectic: getting a new place, organizing, managing new jobs and extended family. After a few months, they began to wonder when things would settle down and be like the vision they had about married life.

Later with valuable life experience, we come to realize that the ideas we had in our youth about marriage and family are far from what are they are in reality. The things that we thought mattered in high school, may not matter as much, and the things that we took for granted really matter a lot more than we realized. In retrospect, we learn that marriage is not simply a door that we walk through which changes our life, but something that each young Muslim and Muslima should be preparing for individually through observation, introspection, and reflection. In order to prepare for marriage, each person must intend to want to be the best person he or she can be in that role. There is a conscious process that they must put themselves through.

This conscious process should begin in youth. Waiting until marriage to start this process is all too late. We must really start preparing for marriage as a conscious part of our growth, self-development, and character building from a young age. The more prepared we are internally, the better off we will be in the process of marriage. The best analogy would be the stronger the structure and foundation of a building, the better that building will be able to serve its purpose and withstand the environment. Another way to think of this process is like planting a seed. We plant a seed long before the harvest, but the more time, care, and attention, the more beautiful and beneficial the fruits will be.

 

Sarah and Hasan:

Hasan grew up on the East Coast. He had gone to boarding school all through high school, especially since his parents had died in an unfortunate accident. His next of kin was his aunt and uncle, who managed his finances, and cared for him when school was not in session. Hasan was safe and comfortable with his aunt and uncle, but he always felt there was something missing in his life. During his college years, Hasan was introduced to Sarah and eventually they decided to get married.

The first week of his new job, Hasan caught a really bad case of the flu that made it hard for him to get his projects done. Groggy in bed, he sees Sarah appear with a tray of soup and medicine every day until he felt better. Nobody had ever done that for him before. He remembered the “mawaddah and rahmah” that the Quran spoke of.

Knowledge, Skills, and Understanding:

The process of growing into that person who is ready to start a family is that we need to first to be aware of ourselves and be aware of others around us. We have to have knowledge of ourselves and our environment. With time, reflection and life experience, that knowledge activates into understanding and wisdom. This activity the ability to make choices between right and wrong, and predict how our actions will affect others related to us.

Preview:

This series is made up of several parts which make up a unit about preparation for family life. Some of the topics covered include:

  • The Family Unit In Islam
  • Characteristics of an Individual Needed for Family Life
  • The Nuclear Family
  • The Extended Family

Hamza and Tamika

Tamika and Hamza got married six months ago. Tamika was getting her teacher certification in night school and started her first daytime teaching job at the local elementary school. She was shocked at the amount of energy it took to manage second graders. She thought teaching was about writing on a board and reading books to kids, but found out it had a lot more to do with discipline, speaking loudly, and chasing them around. This week she had state testing for the students and her finals at night school. She was not sure how to balance all this with her new home duties. One day feeling despair, she walked in her kitchen and found a surprise. Hamza had prepared a beautiful delicious dinner for them that would last a few days, and the home looked extra clean too. Tamika was pleasantly surprised and remembered the example of our Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

The Family Unit in Islam

We always have to start with the beginning. We have to ask, “What is the family unit in Islam?” To answer this we take a step further back, asking, “What is the world-wide definition of family? Is it the same for all people? Of course not. “Family” means a lot of different things to a lot of different people across the world. As Muslims, what family means to us, is affected by culture and values, as well as our own understanding of Islam.

The world-wide definition of family is a group of people who are related to each other through blood or marriage. Beyond this point, is where there are many differences in views. Some people vary on how distantly related to consider a family. In some cultures, family is assumed to be only the nuclear family, consisting of mom dad and kids only. Other cultures assume family includes an extended family. Another large discrepancy lies in defining family roles and responsibilities. Various cultures promote different behavioral norms for different genders or roles in the family. For example, some cultures promote women staying at home in a life of luxury, while others esteem women joining the workforce while raising their kids on the side. Living styles vary too, where some cultures prefer individual family homes, while in other parts of the world extended families live together in large buildings always interacting with each other.

 

Layla and Ibrahim   

Layla and Ibrahim met at summer retreat where spirituality was the focus, and scholars were teaching them all day. Neither of them was seriously considering getting married, but one of the retreat teachers thought they might make a good match. It seemed like a fairytale, and the retreat gave them an extra spiritual high. Layla could not imagine anything going wrong. She was half Italian and half Egyptian, and Ibrahim came from a desi family. Soon after the nikah, Layla moved across the country into Ibrahim’s family home, where his parents, three siblings, and grandmother lived.  Come Ramadan, Layla’s mother-in-law, Ruqayya, was buying her new clothes to wear to the masjid. It was out of love, but Sarah had never worn a shalwar kameez in all her life! Ruqayya Aunty started getting upset when Layla was not as excited about the clothes as she was.

As Eid approached, Layla had just picked a cute dress from the department store that she was looking forward to wearing. Yet again, her mother-in-law had other plans for her.

Layla was getting upset inside. It was the night before Eid and the last thing she wanted to do was fight with her new husband. She did not want that stress, especially because they all lived together. At this point, Layla started looking through her Islamic lecture notes. She wanted to know, was this request from her mother-in-law a part of the culture, or was it part of the religion?

Marriage

The basis of all families, undoubtedly, is the institution of marriage. In the Islamic model, the marriage consists of a husband and a wife. In broad terms, marriage is the commitment of two individuals towards each other and their children to live and work together to meet and support each other’s needs in the way that they see fit. What needs they meet vary as well, from person to person, and family to family. The marriage bond must sustain the weight of fulfilling first their own obligations toward each other. This is the priority. The marriage must also be strong enough to hold the responsibility of raising the kids, and then the extended family.

How are we as Muslims unique and what makes us different from other family models? We are responsible to Allah. The end goals are what makes us different, and the method in which we work. In other family systems, beliefs are different, goals are different, and the motives are different. Methods can especially be different. In the end, it is quite a different system. What makes us better? Not because we say we are better or because we automatically feel better about ourselves due to a misplaced feeling of superiority. But instead it is because we are adhering to the system put in place by the most perfect God, Allah, the Creator and Sustainer of all the worlds, the One Who knows best what it is we need.

Family Roles:

Each person in the family has a role which Allah subḥānahu wa ta'āla (glorified and exalted be He) has meant for them to have, and which ethics and common sense tell us to follow. However, our nafs and ego can easily misguide us to live our family life in the wrong way, which is harmful and keeps us suffering. Suffering can take place in many ways. It can take place in the form of neglect or abuse. In the spectrum of right and wrong, Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us that we are a nation meant for the middle path. So we should not go to any extreme in neglect or abuse.

What are the consequences of mishandling our family roles? Allah subḥānahu wa ta'āla (glorified and exalted be He) calls this type of wrongdoing “transgression” or “oppression”. There are definitely consequences of oppression, abuse, and neglect. There are worldly consequences which we feel in this life, and there are long term consequences in the Akhirah.

Razan and Farhaan

Razan and Farhan had gotten married two years ago. Since they were from different towns, Razan would have to move to Farhaan’s hometown. On top of the change of married life, Razan felt pangs of homesickness and did not know many people in the new town. However, Farhaan did not realize what she was going through. He still had the same friends he grew up with for years. They had a die-hard routine to go to football games on Friday night and play basketball on Saturday at the rec center.

Razan was losing her patience. How could he think it was okay to go out with his friends twice on the weekend? Yet he expected her to keep the home together? Her blood started to boil. What does Islam say about this?

Mawaddah and Rahma

The starting point of a family is a healthy relationship between the husband and wife. Allah SWT prescribed in Surah 25: verse 74, that the marriage relationship is supposed to be built on Mawaddah (compassion) and Rahma (mercy). A loving family environment responds to both the needs of the children and the needs of parents. Good parenting prepares children to become responsible adults.

Aliyaah and Irwan

Aliyaah and Irwan had homeschooled their twin children, Jannah and Omar, for four years. They were cautious about where to admit their children for the next school year. Aliyaah felt that she wanted to homeschool her children for another few years. There were no Islamic Schools in their town. Irwan wanted to let his kids go to public schools. He felt that was nothing wrong with knowing how things in the real world are. However, every conversation they started about this issue ended up into a conflict or fight. This was beginning to affect their relationship.

Parenting

Two significant roles that adults in a family play are that they are married and they are parents. It is important that parents work to preserve and protect their marital relationship since it is really the pillar which supports the parenting role. Parenting is a role which Allah subḥānahu wa ta'āla (glorified and exalted be He) directly addresses in our religion. We will be asked very thoroughly about this most important role which we will all play in our lives.

There is a hadith in which the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) reminds us,

“All of you are shepherds and responsible for your wards under you care. The imam is the shepherd of his subjects and is responsible for them, and a man is a shepherd of his family and is responsible for them. A woman is the shepherd of her husband’s house and is responsible for it. A servant is the shepherd of his master’s belongings and is responsible for them. A man is the shepherd of his father’s property and is responsible for them”. (Bukhari and Muslim)

Islam has placed a lot of importance on the family unit. A family is the basic building block of Islam. A strong family can facilitate positive social change within itself and the society as a whole. The Quran asserts that human beings are entrusted by their Creator to be his trustees on Earth, thus they need to be trained and prepared for the task of trusteeship (isthiklaf).

Asa youth, it is important to make a concerted effort to develop our family skills so that we grow into that role smoothly. Proper development will prepare a person emotionally, mentally, spiritually, and physically for marriage and family life.

Mona Islam is a youth worker, community builder, motivational speaker, writer, and author. For the past 25 years, Sr. Mona has been on the forefront of her passion both locally and nationally, which is inculcating character development in youth (tarbiyah).  Sr. Mona has extensive knowledge of Islamic sciences through the privilege of studying under many scholars and traveling worldwide.  An educator by profession, she is a published author, completed her masters in Educational Admin and currently doing her doctorate in Curriculum and Instruction. Sr. Mona is married with five children and lives in Houston, TX.

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#Culture

Emotional Intelligence: A Tool for Change  

Imam Mikaeel Smith

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Why do we consider emotional intelligence to be half of the Prophetic intellect? The answer lies in the word “messenger.” Messengers of Allah are tasked with the divine responsibility of conveying to humanity the keys to their salvation. They are not only tasked with passing on the message but also with being a living example of that message.

When ʿĀʾishah, the wife of the Prophet ﷺ, was asked to explain the character of the blessed Prophet ﷺ, her reply was, “His character was the Qurʾān.[1]” We are giving emotional intelligence a place of primacy in the construct of Prophetic intelligence because it seems implausible that Allah would send a messenger without providing that messenger with the means necessary to exemplify and transmit the message to others. If the Prophets of Allah did not have the necessary knowledge and skills needed to successfully pass on the message to the next generation, the argument would be incomplete. People could easily excuse themselves of all accountability because the message was never conveyed.

We also see clear examples in the Qur’ān that this knowledge was being perpetually perfected in the character of the Prophet ﷺ. Slight slips in his Emotional Intelligence were rare, but when they did occur, Allah gently addressed the mistake by means of revelation. Allah says in the Qurʾān, “If you (O Muḥammad) were harsh and hardhearted, then the people would flee from you.” This verse clearly placed the burden of keeping an audience upon the shoulders of the Prophet ﷺ. What this means is that the Prophet ﷺ had to be aware of what would push people away; he had to know what would create cognitive and emotional barriers to receptivity. When we study the shamāʾil (books about his character), we find that he was beyond exceptional in his ability to make people receptive. He took great care in studying the people around him and deeply understanding them. Only after the Prophet ﷺ had exhausted all the means of removing barriers to receptivity would the responsibility to affirm the message be shifted to those called to it.

Another example of this Prophetic responsibility can be found in the story of Prophet Mūsa when he was commissioned to call Pharaoh and the children of Israel to Allah. When Allah informed him of the task he was chosen for, he immediately attempted to excuse himself because he had a slight speech impediment. He knew that his speech impediment could potentially affect the receptivity of people to the message. He felt that this disqualified him from being a Prophet. He also felt that the act of manslaughter he committed might come between the people and guidance. All of these examples show that Allah’s Prophets understood that many factors can affect a person’s receptivity to learning something new, especially when the implications of that new information call into question almost every aspect of a person’s identity. History tells us that initially, people did not accept the message of the Prophet Muhammad ﷺ; they completely rejected him and accused him of being a liar.

One particular incident shows very clearly that he ﷺ understood how necessary it was for him to remove any cognitive or emotional barriers that existed between him and his community. When the people of his hometown of Makkah had almost completely rejected him, he felt that it was time to turn his attention to a neighboring town. The city of Ṭā’if was a major city and the Prophet ﷺ was hopeful that perhaps they would be receptive to the message. Unfortunately, they completely rejected him and refused to even listen to what he had to say. They chased him out of town, throwing stones at him until his injuries left him completely covered in blood. Barely making it outside the city, the Prophet ﷺ collapsed. Too weak to move, he turned his attention to his Lord and made one of the most powerful supplications made by a Prophet of Allah.

اللهم إليك أشكو ضعف قوتي، وقلة حيلتي، وهواني على الناس، يا أرحم الراحمين، أنت أنت رب المستضعفين وأنت ربي، إلى من تكلني؟ إلى عدو يتجهمني؟ أو إلى قريب ملكته أمري؟ إن لم يكن بك علي غضب فلا أبالي، غير أن عافيتك أوسع لي، أعوذ بنور وجهك الذي أشرقت له الظلمات، وصلح عليه أمر الدنيا والآخرة، من أن ينزل بي غضبك، أو يحل علي سخطك، لك العتبى حتى ترضى، ولا حول ولا قوة إلا بك”

“Oh Allah, only to You do I complain about my lack of strength, my insufficient strategies, and lowliness in the sight of the people. You are my Lord. To whom do you turn me over? Someone distant from me who will forsake me? Or have you placed my affair in the hands of my enemy? [2]

The Prophet ﷺ felt that he was the reason why the people were not accepting the message. His concern that “my low status in the eyes of the people,” informs us that he understood that people naturally judge the seriousness of a message based on the stature of the message bearer. The people of Ṭā’if were extremely ignorant, so much that they adamantly refused to enter into any dialogue. In reality, this was not due to any shortcoming of the Prophet ﷺ; he demonstrated the best of character and displayed extreme patience in the face of such ignorance. But the beginning of the supplication teaches us what he was focused on: making sure that he was not the reason why someone did not accept the message.

Because his message was not geographically restricted like that of other Prophets, those who inherited the message would have the extra burden of transferring the message to a people with whom they were unfamiliar. The intelligence needed to pass the message of the Prophet Muḥammad ﷺ around the world included an understanding of the cultural differences that occur between people. Without this understanding effective communication and passing on of his message would be impossible.

A sharp Emotional Intelligence is built upon the development of both intra- and interpersonal intelligence. These intelligences are the backbone of EQ and they provide a person with emotional awareness and understanding of his or her own self, an empathic understanding of others, and the ability needed to communicate effectively and cause change. Emotional Intelligence by itself is not sufficient for individual reform or societal reform; instead, it is only one part of the puzzle. The ʿaql or intellect that is referenced repeatedly in the Qurʾān is a more comprehensive tool that not only recognizes how to understand the psychological and emotional aspects of people but recognizes morally upright and sound behavior. After that this intellect, if healthy and mature, forces a person to conform to that standard. Therefore, we understand the ʿaql to be a comprehensive collection of intelligences analogous to Howard Gardner’s Multiple Intelligences theory.

Taking into consideration the extreme diversity found within Western Muslim communities, we see how both Moral Intelligence and Emotional Intelligence are needed. Fostering and nurturing healthy communities requires that we understand how people receive our messages. This is the interpersonal intelligence aspect of EQ. Without grounding the moral component of our community, diversity can lead to what some contemporary moral theorists call moral plasticity, a phenomenon where concrete understandings of good and evil, right and wrong, are lost. Moral Education (Moral Education, which will be discussed throughout the book, is the process of building a Morally Intelligent heart) focuses on correcting the message that we are communicating to the world; in other words, Moral Intelligence helps us maintain our ideals and live by them, while Emotional Intelligence ensures that the message is effectively communicated to others.

My father would often tell me, “It’s not what you say, son; it’s what they hear.”

Interpersonal understanding is the core of emotional intelligence. My father would often tell me, “It’s not what you say, son; it’s what they hear.” From the perspective of Emotional Intelligence, this statement is very accurate. The way we interpret words, body language, verbal inflections, and facial expressions is based on many different factors. The subtle power of this book lies in the simple fact that your emotional intelligence is the primary agent of change and thus the most powerful force you have. You must understand how people perceive what you are communicating to them. What is missing from my father’s statement is the primacy of Moral Intelligence. Throughout this book, I attempt to show how the Prophet Muḥammad ﷺ demonstrated a level of perfection of both of these intelligences.

*With the Heart in Mind is available for pre-order at https://www.qalam.foundation/qalambooks/with-the-heart-in-mind

[1]Bayhaqī, Shuʿb al-ʾĪmān, vol. 3, p. 23.

[2] Ibn Kathir, al-Bidāyah wa al-Nihāyah, vol. 3, p. 136.

 

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