Connect with us

#Islam

Is The Knowledge Tainted?

Danish Qasim

Published

on

By Danish Qasim

We have unfortunately created a culture of praise where we vouch for someone’s piety without truly knowing them. We see fan pages for teachers and social media comments loaded with praise from people who do not truly know them. We also have a tendency to see someone’s work or their positive results as proof of piety.

Though we should presume innocence and have a good opinion of our brothers and sisters in Islam, piety is a special station that needs to be proven. Piety is not the same as a general blank slate and positive opinion. We have to do our part of not creating a culture where teachers or scholars become so revered that abuse is unfathomable, or when we do learn of abuse we just say ‘no one is infallible’ to minimize cases of truly predatory abuse.

We need to come to terms with the reality that shaykhs can be abusers. In some cases when we hear of spiritual abuse we attempt to comfort ourselves that it was not perpetrated by a ‘real shaykh.’ Or we may tell ourselves that the abuse was the doing of a daai (preacher) or someone who is called shaykh, but would not be considered a scholar in the Muslim world. Or we may tell ourselves that this person has a lot of knowledge, but lacks suhba (companionship) of a true shaykh, and thus did not take the means to spiritually develop along with his knowledge.

Though the above self-assurances are sometimes true, how do we handle a situation when the perpetrator is a ‘real’ shaykh? That is, someone born and raised among scholars and saints of the highest caliber, someone who memorized the Quran as a child, then memorized books of law, Arabic, logic, tasawuf, and exemplified the highest level of understanding, and was authorized to teach—what then?

One real-life example is a shaykh of tariqa, a path of spiritual learning, who is certified through an authentic chain and is a scholar of the outward sciences. His offenses include telling women he is their spiritual father and can be in khalwa -forbidden seclusion- with them, that they don’t need to wear hijab around him, and that he can touch them. He also conducted exorcisms “requiring” touching of their breasts. This issue was brought up to scholars of the locale who fortunately refuted the scholar’s false assertions.

Another shaykh pressured his student, who was seeking religious advice from him, for a secret marriage, saying he is her spiritual father and she should just submit to him. He pressured her to not tell her parents or his wife. Ultimately she did not marry him.

These examples are from shayukh who are very knowledgeable, fit global standards of scholarship, and were extremely respected as pious people. Their knowledge equipped them with loopholes to bend the law, and their status created the cover to lie and invent exceptions for themselves. The abuse was hidden from the larger community and difficult to believe at first for others.

When we see high-level scholars abusing their position, rather than avoiding the reality that “true scholars” can be abusers, we should return to the warnings of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) about the evil scholars and insincere preachers. Witnessing corruption amongst scholars and preachers should increase our faith because we are witnessing a phenomenon he explained.

This leads to a few questions:

Is the knowledge conveyed by abusers tainted?

The simple answer is no. The feeling of knowledge being tainted is a negative association.

There is a natural association established between knowledge learned and the one who taught that knowledge. This is supposed to be a positive association and it is why we emphasize learning with righteous teachers, in their company, in hopes that students benefit from the character and spiritual state of the teacher. The mother of Imam Malik would tell him to take from his teacher’s forbearance before taking from his knowledge. Studying with teachers who are pious and role models is the Islamic ideal.

Just the gift of not seeing your teacher’s flaws helps magnify the knowledge learned by them. Imam Nawawi would give sadaqah in the form of dua just to not see any blemish in his teacher.

Unfortunately when a teacher lives a double life of contradicting the morals he espouses in public, many can’t help but reflect that hypocrisy back on the knowledge itself. This devalues knowledge. A common sentiment to those who looked up to such teachers is “what’s the point of learning if this is what people do when they have knowledge?”

A common sentiment to those who looked up to such teachers is “what’s the point of learning if this is what people do when they have knowledge?”

Others have been unable to separate their relationship with an abusive teacher and their relationship with Allah. In cases of children molested by Quran teachers, I know of instances where the Quran is a trigger. This is a tragedy—the recitation which is supposed to remind one of God, have one listen attentively out of awe, joy, and reverence triggers the trauma of sexual assault.

One scholar and close teacher of mine told me that he remembers being beaten as a child during his Quran memorization for having difficulty with certain short chapters. He says that 40 years later, he sometimes has flashbacks of being hit when he recites those verses.

A few sisters have told me that when a qari (reciter) with beautiful Quranic recitation pursued them for illicit relationships, they didn’t want to listen to the Quran anymore and that it would just remind them of the qari.

So although these negative associations are very real and have long-term impacts on learners, they must be separated from the knowledge itself. Just as one must work to separate between the two, those able to should work towards removing an abusive teacher from a position of influence.

For example, if one learned Arabic from an openly sinning Muslim teacher, the language the student learned remains Arabic. The teacher’s fallen credibility must be seen independently of Islam’s credibility… What matters for the soundness of the knowledge is whether or not it was taught and learned properly.

As the hadith Shaykh Rami mentions in this video illustrates, knowledge that is not practiced upon by the scholar may still benefit others to the point of their entrance to Paradise while the scholar who taught it and did not practice went to hell. This is a clear example of knowledge not being tainted by contradiction, lack of practice, or outright hypocrisy.

As Sayyidina Ali ibn Abi Talib raḍyAllāhu 'anhu (may Allāh be pleased with him) said, “Know men by the truth, and not the truth by people. If you know the truth, you know its people.”

Is the ijaaza valid?

I asked this question to Dr. Omar Qureshi, who told me that his own teacher told him that if an ijaaza was given by a teacher before his fisq (corruption) was known, then the ijaaza is valid. This holds true for an ijaaza in a science or text as well as in sulook (spiritual guidance). One should not continue studying with the teacher and it is advisable for the person to seek an ijaaza from another qualified teacher.

What should one do when they see abusive behavior?

Students should leave such teachers and immediately look for alternatives. If one is capable— can reasonably anticipate being believed and not create a bigger problem— it would be good to also warn others, even if this is a small segment that may be receptive.

Generally, we should interact with teachers as we would with a teacher of any other subject. Although the knowledge itself is sacred, there is no more of a need to take a fiqh or aqeedah teacher as a role model than there is to take a biology teacher as a role model. Just as one can respect a biology teacher and learn from him without concern for his personal life, it’s prudent in our time to learn the same way from our Islamic teachers.

Lastly, even pious people can make mistakes; no one is protected from sin except for the prophets. Everyone is struggling with the same enemies – nafs, hawa’, shaytan, and dunya – and while spiritual training might make the best shaykhs rise above those enemies, it is no guarantee that they will remain that way. There are plenty of stories of saints and scholars stumbling and even falling from the path. The goal of this deen is to take from scholars in our pursuit of Allah subḥānahu wa ta'āla (glorified and exalted be He), not in the pursuit of those same scholars. We may admire and love them, but our souls are in our own hands and we need to prioritize that over everything else. It is Allah subḥānahu wa ta'āla (glorified and exalted be He) we should be drawing nearer to, and these teachers should only serve as human conduits of learning.

So although the teacher’s hypocrisy or abuse does not invalidate the knowledge, we must understand the reality of negative associations created by such behavior. The fact that the knowledge benefits serves as no excuse for the teacher to maintain a platform for teaching the deen. Inversely, teachers who create a positive experience for students play a vital role in developing Love for Allah and His religion that may last a lifetime.

Danish Qasim is the founder of InShaykhsClothing.com, a resource for education and empowerment for victims of abuse in the Muslims community. Danish@inshaykhsclothing.com

Danish Qasim graduated from U.C. Berkeley in 2010 with a B.A. in Religious Studies. He began a formal study of the Islamic sciences in 2006 with local teachers and served as an Arabic translator while in college. Upon graduating he dedicated himself to full time traditional Islamic studies. Most of his overseas studies were in Teumerat, Mauritania in the school of Murabit al-Hajj (رحمه الله) where he studied fiqh (jurisprudence), Arabic, tazkiya (spiritual purification), hadith, and aqida (theology). He is now working on his doctorate on the topic of spiritual abuse in Islam at the Western Institute for Social Research in Berkeley, CA. Danish has been working with victims of spiritual abuse for 9 years as well as adults facing bullying and relationships with narcissists. He teaches Arabic and Islamic studies privately and is a certified assertiveness and performance coach.

2 Comments

2 Comments

  1. Avatar

    online quran classes

    October 30, 2018 at 4:28 PM

    Mashaallah Great Artical.

  2. Avatar

    Hussain

    November 10, 2018 at 3:58 AM

    Mashaallah good article shown above.

    Thanks

Leave a Reply

Your email address will not be published. Required fields are marked *

Hajj

Heart Soothers: Fahad Niazi

Avatar

Published

on

Continue Reading

#Islam

Qur’an Contemplations: Openings of Timeless Truths | Sh Abu Aaliyah Surkheel

Shaykh Abu Aaliyah Surkheel

Published

on

From the outset, the Qur’an establishes a link between worshipping Allah and knowing Him. The first half of the ‘Opening Chapter’ of the Qur’an, Surat al-Fatihah, states:

.‎الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. الرَّحْمَنِ الرَّحِيمِ. مَالِكِ يَوْمِ الدِّينِ. إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

All praise be to Allah, Lord of the worlds. The All-Merciful, the Compassionate. Master of the Day of Judgement. You alone we worship, and Your help alone do we seek. [Q.1:1-4]

The first three verses teach us who Allah is, so that hearts may love, hope, fear and be in awe of Him. Only then does Allah ask us to declare our singular devotion and worship of Him. It is as if the Qur’an is saying: ‘You can’t worship or adore whom you don’t know.’

Thus in the first verse, Allah describes Himself as rabb – ‘Lord’. In the Quranic language, rabb is Master, Protector, Caretaker, Provider. And just as water descends from above as blessings and rises again to the skies as steam or vapour, so to the sending down of divine blessings and gifts; they are transformed into declarations of loving thanks and praise that ascend to the Lord of the Worlds. Reflecting on Allah’s care and kindness to us, as rabb; as Lord, then, nurtures an abiding sense of love for Allah in our hearts.

Allah then reveals that He, by His very nature, is al-rahman – the All-Merciful, and by dint of His divine act is al-rahim – the Compassionate. It has been said that al-rahman is like the blue sky: serene, vast and full of light; a canopy of protective care over us and over all things. The divine name, al-rahim is like warm rays, so to speak, touching, bathing and invigorating lives, places and events with this life-giving mercy. Those who flee from this joyous warmth, and opt to cover themselves from the light, choose to live in conditions of icy darkness. Knowing Allah is al-rahman, al-rahim, invites optimism; it instils hope (raja’) in Allah’s impulse to forgive, pardon, pity, overlook and, ultimately, to accept what little we offer Him as needy, fragile and imperfect creatures.

The Prophet ﷺ and his Companions once saw a woman frantically searching for a person among the warn-out and wounded. She then found a babe, her baby. She picked it up, huddled it to her chest and gave it to feed. On seeing this, the Prophet asked if such a woman could ever throw her baby into a fire or harms way? They all resoundingly replied, no; she could never do that; her maternal instincts of mercy would never permit it! The Prophet ﷺ went on to tell them:

 لَلَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا – ‘Allah is more merciful to His creation than that mother is to her child.’ [Al-Bukhari, no.5653]

The final name of Allah that we encounter in this surah is: Malik – Master, King, Owner of all. It is Allah as Master, as King of Judgement Day, who stands at the end of every path. All things come finally to Him to be judged, recompensed and given their final place for the beliefs that defined who they are, the deeds that defined what they stood for and the sins that stand in their way. To know Allah as Malik, therefore, is to be wary, as well as apprehensive. It is a reason for hearts to be filled with a certain sense of fear (khawf) as well as trepidation concerning the final reckoning and one’s ultimate fate.

The Prophet ﷺ once visited a young boy on his death bed and asked him how he was. The boy replied: ‘O Messenger of Allah, I am between hoping in Allah and fearing for my sins.’ To which the Prophet ﷺ said:

‎لاَ يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ فِي مِثْلِ هَذَا الْمَوْطِنِ إِلاَّ أَعْطَاهُ اللَّهُ مَا يَرْجُو وَآمَنَهُ مِمَّا يَخَافُ

‘The like of these two qualities never unite in the heart of a servant except that Allah grants him what he hopes for and protects him from what he fears.” [Al-Tirmidhi, no.983]

Only after being made aware of these four names of Allah which, in turn, instil in hearts a sense of love, fear and hope in Allah, are we led to stating: You alone do we worship, and Your help alone do we seek. In other words, the order to worship comes after the hearts having come to know Allah – the object of their loving worship, reverence and adoration.

The surah concludes by teaching us to give voice to the universal hope, by asking to be guided to the path of Allah’s people and to help steer clear of the paths of misguidance and perdition:

‎اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ. غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ

Guide us to the Straight Path; the path of those whom You have favoured; not of those who incur wrath, nor of those who are astray. [Q.1:5-7]

Ameen!

Continue Reading

featured

More Baby, Less Shark: Planning For Kids In The Masjid

Zeba Khan

Published

on

Of all the challenges that your focus can face in prayer, there are few as insidious as Baby Shark.

Doo-doo-doo doo. Baby Shark, doo doo doo doo. Baby Shark.

If you are not a parent, or have the type of amnesia that parents sometimes develop once their kids grow up, then you might assume that not having kids in the masjid is actually a solution to Baby-Shark induced distraction.

The inconvenient (and often sticky) truth is that not having kids in the masjid is a serious problem, not a solution. No kids in the masjid means an entire generation of the Muslim community growing up outside of the Muslim community.

Restricting the presence of children and assigning masjid priority to fully-formed, quietly attentive, and spiritually disciplined attendees – like adults – is a bit like restricting health club membership to triathletes. You’re already fit. So can we please let someone else use the treadmill, even if they’re not using it as well as you could?

The masjid is the center of the community for all Muslims, not a sanctuary for the preservation of reverent silence.  For a more detailed discussion on this, please see this great Soundvision article, Children in the Masjid, Making Space for Our Future.

For suggestions on how to help your children enjoy the masjid without Baby-Sharking the rest of the congregation to tears, I present the following recommendations.

Come Prepared

Rather than assume your child will be entertained by nothing but the carpet and how many weird faces they can spot in the bilaterally symmetrical patterns, bring them something to play with. One way to do this is to prepare your child a special bag for the masjid.

Stock it with as many things applicable:

  • A reusable water bottle: Select a bottle that your child can drink from on their own, preferably not likely to tip or spill onto the masjid carpet. No one appreciates a soggy sujood
  • A nut-free snack: If you think it’s too much trouble to be considerate of people with life-threatening allergies, consider how much trouble it is to bury a child who dies of anaphylaxis. Children share snacks in the masjid, and that’s ok as long as no one dies.
  • A small, quiet toy: The dollar store can be tremendously helpful in keeping your inventory fresh and financially feasible. Please be aware of swallowing hazards, since your child is likely to share the toy with others. One hopes.
  • A sweater or blanket: Sitting for long periods of time in an air-conditioned building can make anyone cold.
  • Art Supplies: Pack crayons, pencils, or markers IF you feel your child can refrain from drawing on the walls, or allowing other, smaller children from doing so. Magic Erasers don’t work on the prayer rug.

Reverie in Blue – Artist Unknown

Critically- and I do mean critically- don’t let your children access the special masjid bag unless they are in the masjid. The last thing you want is for your child to be bored with its contents before they even make it to prayers. Storing this bag somewhere inaccessible to your child can help keep its contents fresh and interesting longer.

Non-parent tip: Keep allergen-free lollipops in your pocket. Reward the kids sitting nicely (with parents’ permission) and you have killed two birds with one stone.

  1. You’ve  helped a child establish a happy memory and relationship to the masjid.
  2. Kids with lollipops in their mouths make less noise.

Do not pack:

Balls: Not even small ones, not even for small children. Your child may not have the gross-motor skills to kick or throw a ball at people who are praying, but there will always be children in the masjid who do. They will take your child’s ball, and they will play ball with it, because that’s what balls are for. Consider also the potential damage to light fixtures, ceiling fans, audio/video equipment, and the goodwill of people who get hit, run down, or kicked in the shins. The masjid is just not the place to play ball, even if the floor is green and has lines on it.

Not every green thing with lines is a soccer field.

Scooters: Do not bring scooters, skateboards, heelies, or other mobility toys that would turn your child a faster-moving object than they already are. Your child’s long-term relationship with the community can be fostered by not crashing into it.

Slime: Slime and carpets do, in fact, go together. They go together so well as to be inextricable of one-another. Please, do not bring slime to the masjid.

Gum: Please, for the love of everyone’s socks, no gum.

Toy Guns, Play-weapons: It should go without saying. And yet, I have seen nerf guns, foam swords, and toy guns in masjid. Apart from the basic indoor etiquette of not sword-fighting, nor launching projectiles in a house of worship, please be sensitive. No one wants to see guns in their masjid.

Non-parent tip: If children playing near you are making “too much noise” smile and find another place to sit if possible. It is not always possible to ignore or move away from disruptions, but glaring, eye-rolling, and making tsk-tsk sounds is not likely to effect long-term change in either the child’s behavior or the parents’ strategic abilities. At best, you will embarrass the parents. At worst, you will push families away from the faith and the community while confirming the opinion that masjids are full of cranky, impatient people who wish kids didn’t exist in the masjid while criticizing Muslim youth for not being there. 

Avoid Electronics. But if you can’t…

I am prefacing this suggestion with a disclaimer. Habitually putting your child on a smartphone or tablet so that you can “enjoy” the masjid without the “hassle” of you making sure they behave properly is not good parenting. A child being physically present but mentally absent in the masjid is not a long-term strategy that any parent should get behind.

Having said that, if you do give your kids a tablet or phone in the masjid, please disable Youtube and bring over-ear headphones.

Do not rely on YouTube Kids to take responsibility for your child’s content choices either. Long after Baby Shark has sunk to the depths of the internet, there will always be loud, inappropriate, or just plainly distracting and disturbing things that your child can access on it.

Instead of relying on Youtube at all, install child-friendly apps that you know won’t have external links embedded in their ads, and won’t lead to inadvertent, inappropriate viewing in case your child – or my child sitting next to them – click out of their app and into the great wide world. I highly recommend anything from the Toca Boca suite of apps.

Parents at Taraweeh – Making it Work

Non-parent tip: If you see a child on a tablet, do not lecture their parent. As a special needs parent, there are times when I too allow my autistic son onto a tablet to prevent a meltdown or try to get just 15 more minutes out of him so I can finish attending a class. Do not automatically assume laziness or incompetence on behalf of parents whose children you see on an electronic device. 

Reward for Success, in this life and the next

You show up in the masjid because you hope for a reward from Allah. As an adult, you have the ability to delay the gratification of this reward until well after you die. Your kids, however, don’t.

Motivate your kids with small rewards for small accomplishments as you remind them of the reward that Allah has for them too. You can choose to reward a child after every two rakah, or after every two days. How often you reward them, and what you choose to reward them for depends on their age and their capabilities.

Make dua for your kids when you reward them. If they get a small handful of gummy bears after a good evening at the masjid, pair it with a reminder of the bigger reward too.

“Here’s the ice cream I promised you for doing awesome in the masjid today. May Allah grant you mountains of ice cream in Jannah so big you can ski down them. Ameen.”

Non-parent tip: It’s not your job to discipline the children of others, but you can help praise them. Randomly compliment kids who are sitting nicely, sharing toys, playing quietly, or wearing cute headgear. Their parents will likely not mind.

Reinforce the rules – but define them first.

“Be Good In the Masjid” is a vastly different instruction depending on who you’re instructing. For a teenager, praying with the congregation is reasonable. For a two-year-old, not climbing the congregation is reasonable.

Define your rules and frame them in a positive context that your children can remember. Remind them of what they’re supposed to be doing rather than calling them out for what they are not. For example, no running in the masjid vs. please walk in the masjid.

Avoid saying this:

Try saying this instead:

Stay out of my purse Please use the toys in your bag
Don’t draw on the walls Crayons only on the paper
No yelling Please use your “inside” voice
No food on the carpet Please have your snack in the hallway
Don’t run off Stay where I can see you, which is from [here] to [here.]
No peeing the carpet We’re taking a potty break now, and we’ll go again after the 4th rakah’.
No hitting Hands nicely to yourself.

While it might look like semantics, putting your energy into “To-Do’s” versus the “To-Don’ts” has long-term benefits. If your child is going to hear the same thing from you a hundred times before they get it right, you can help them by telling them what the right thing is. Think of the difference between the To-Do statement “Please use a tissue,” versus the To-Don’t statement of “Don’t pick your nose.” You can tell you kid a hundred times not to pick his or her nose, but if you never tell them to use a tissue, you’re missing the opportunity to replace bad behavior with its functional alternative.

Plan for Failure

Kids don’t walk the first time they try. They won’t sit nicely the first time you ask them to either. Decide what your exact plan is in case you have to retreat & regroup for another day.

  • How much noise is too much? Do your kids know what you expect of them?
  • Where are the physical boundaries you want your kids to remain in? Do they know what those boundaries are?
  • For kids too small to recognize boundaries, how far are you ok with a little one toddling before you decide that the potential danger may not be worth it?
  • Talk to your spouse or other children and get everyone on board. Being on the same page can look like different things according to different age groups. A plan of action can be “If we lose Junior Ibn Abu, we’re taking turns in prayer,” or “If you kick the Imam again, we’re all going home.”
  • If your child is too small, too rowdy, or too grumpy to sit quietly at the masjid, please take turns with your spouse. The masjid is a sweet spiritual experience that both parents should be able to enjoy, even if that means taking turns.

Don’t Give up

If you find yourself frustrated with being unable to enjoy the masjid the way you did before your child starting sucking on prayer rugs, remember this:

Raising your children with love and patience is an act of worship, even if it’s not the act of worship you thought you were coming to the masjid for. No matter what your expectations are of them – or how far they are from meeting them – the ultimate goal is for your child to love Allah and love the House of Allah.

When they get things right, praise them and reward them, and remind them that Allah’s reward is coming too. When they get it wrong, remind them and forgive them, and don’t give up. The only way children learn to walk is by falling down over, and over, and over again.

Avoiding the masjid because your kids don’t behave correctly is like not allowing them to walk because they keep falling down. The key is to hold their hand until they get it right, and maintain close supervision until you can trust them to manage on their own, InshaAllah.

May Allah make it easy for you and bless your children with love for the masjid in this life and love for Allah that will guide them through the next. Aaaaaaaameeeeeeeeen

Children @ Taraweeh: Storm in a Teacup

Continue Reading

Trending