MyISLAM

Saturday, 9 March 2024

Ramadan: A Training of Spiritual Endurance

In the greatest month of the year, the blessed month of Ramadan, we turn to our Lord with heavy hearts consumed by the challenges we face as Muslims living in the West, and consumed by the overwhelming struggles that have befallen our brethren across the world.

Such challenges are expected by Muslims, as they go in line with the nature of this life. Allah Almighty stated:

{Do the people think that they will be left to say, “We believe” and they will not be tried?} (Al-`Ankabut 29: 2)

The Prophet (peace and blessings be upon him) said:

“Hellfire has been surrounded with temptations and Paradise has been surrounded by difficulties“”(Bukhari and Muslim)

But, indeed, Allah has granted the believers solace with the coming of the ‘spiritual training camp’, the month of Ramadan, in which each and every one of us is granted a golden opportunity to practice spiritual endurance, a necessary requirement to overcome the obstacles of life.

The Prophet of Allah (peace and blessings be upon him) has emphasized the significance of endurance. It was reported on the account of `A’ishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) entered upon her while there was a woman in her presence. He inquired: “Who is this?”

`A’ishah replied: “This is so and so” and she praised her worship.

The Prophet (peace and blessings be upon him) disapprovingly commented:

“Engage in the amount of worship which you can withstand [being consistent upon without any harm[1]], for by Allah, Allah does not cease [to reward] you until you grow bored [of worship].”

The most beloved of faith to him (peace and blessings be upon him) was that which one was consistent in performing, even if it was little”. (Bukhari and Muslim) Imam an-Nawawi commented on this hadith by stating:

This hadith indicates that it is encouraged to be consistent in action, and that few actions that are consistent are better than many actions that are not. The few consistent actions are better because the continuity of the little amount of deeds make the person in a constant state of servitude, remembrance, God consciousness (Muraqabah), sincerity and direction towards Allah.” (Imam An-Nawawi’s commentary on Sahih Muslim)

There are a plenty of religious evidences that raise the merit of endurance and consistency, and Ramadan focuses on the source of these strengths. Indeed, the key to positive change and the gateway to endurance reside within the heart of every one of us. Such an understanding is a manifestation of the statement of the Prophet (peace and blessings be upon him)

“Indeed there is a piece of flesh in the body that, if healthy, will cause the entire body to be healthy, and if it is corrupted, it will cause the entire body to be corrupted. Indeed it is the heart.”(Bukhari and Muslim)

The spiritual environment of Ramadan aims at uplifting and reviving the hearts. Abu Hurayrah reported that the Prophet (peace and blessings be upon him) said:

“When Ramadan enters, the gates of Paradise are opened, the gates of Hellfire are closed and the devils are chained.“(Bukhari and Muslim)

Imam `Izz Ad-Din ibn `Abd As-Salam commented on this hadith by stating:

“As for opening the gates of Paradise, this basically means increasing the acts of servitude that are a cause of opening the gates of Paradise. As for sealing the gates of Hellfire, this basically means limiting the paths to sin, which are a cause of the gates of Hellfire being opened. As for chaining the devils, it basically means an end to the whispers of the devils to those who are fasting, because they do not have any hope of them being responsive to performing sins”.( `Izz Ad-Din ibn `Abd As-Salam, Maqasid As-Sawm)

Al-Qadi `Iyad said:

“It may be that the apparent and literal meaning is intended, and that opening the gates of Paradise and sealing the gates of Hellfire and chaining the devils is a sign of the entry of this month and raising the merit of its sanctity.” (Imam An-Nawawi’s commentary on Sahih Muslim)

Hence, Allah Almighty granted us the best conditions for us to focus on our religious wellbeing and to fortify our spiritual endurance:

1. He cut off a main route that causes us to remain heedless, which is the efforts of the devils, as He said: {Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the inmates of the Blazing Fire.} (Fatir 35: 6)

2. He also encouraged us to stay awake late hours of the night in prostration and prayers. The Prophet (peace and blessings be upon him) said: “Whosoever revives the nights of Ramadan with faith and seeking Allah’s reward alone will be forgiven his past (minor) sins“. (Bukhari and Muslim)

3. Ramadan is also geared towards congregational subservience to the Creator, as is apparent in the moments of breaking the fast, being awake before the break of dawn for Suhur, Tarawih and I`tikaf. Imam an-Nawawi said:

“The scholars are in consensus that tarawih is recommended, but they have differed as to whether it is preferred to be prayed alone in one’s home or in congregation.

Imam Ash-Shafi`i and the majority of his followers, Imam Abu Hanifa, Imam Ahmad and some Maliki scholars are of the opinion that it is recommended to be prayed in congregation, as `Umar ibn Al-Khattab and the companions performed and the actions of the Muslims have been consistent upon”.(Imam An-Nawawi’s commentary on Sahih Muslim)

4. Ramadan is a month characterized by leaving indulgence in worldly pleasures, be it sleep, food, marital relations or the comfort of one’s home. Imam ibn Rajab Al-Hanbali mentioned:

“Fasting is to leave one’s basic pleasures and natural inclination for Allah Almighty, and such conduct is not found in any act of worship besides fasting. In Ihram (the state of pilgrim during Hajj or `Umrah), one is only commanded to leave marital relations and wearing musk, not the other pleasures, and similarly is the case in I`tikaf (with regard to marital relations), although it’s linked to fasting in any case.

As for Salah, although one leaves all pleasures in it, it’s only for a brief period and one does not long for food and drink in such a short period. In fact, we have been prohibited to pray on hunger.” (Ibn Rajab Al-Hanbali, Lata’if Al-Ma`arif )

Hence, the spiritual training camp of Ramadan instills within us the will to endure the trials of this life and overcome our temptations and equips us with spiritual energy that will help us remain faithful to the Lord of the heaven and the earth. The Prophet (peace and blessings be upon him) said:

“Paradise is closer to any one of you than the strap of his shoes, and Hellfire is also similar to that.“(Bukhari)

The Prophet (peace and blessings be upon him) also said:

“Do not belittle any good deed, even if it is just to meet your fellow Muslim with a cheerful face.” (Muslim)

I ask Allah, Glorified and Exalted, to allow us to be from those who strive for excellence and those worthy of the blessings of the month of Ramadan.

- aboutislam.net

[1]This clarification between the brackets is taken from the commentary of Imam an-Nawawi upon this hadith.

Friday, 8 March 2024

3 Forms of Dhikr That Will Benefit You Through Thick and Thin

Best Type of Dhikr

Let me first confirm that the two phrases you are asking about are the frequently recited type of dhikr (remembrance of Allah) that Muslims say every day.

The Prophet (peace be upon him) said:

“Purity is half of faith. ‘Al-hamdu lillah (all praise and gratitude belong to Allah)’ fills the scales, and ‘subhan-Allah (how far is Allah from every imperfection) and ‘Al-hamdulillah (all praise and gratitude belong to Allah)’ fill that which is between heaven and earth.” (Muslim)

Meaning of Subhan Allah

With regard to the meaning of Subhan Allah, the word tasbih in Arabic includes many meanings such as negation, amazement, exaltation, majestic, etc.

Negation

The meaning of negation is reflected in these verses:

*{Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him]. }* (Quran 23:91)
*{And they have claimed between Him and the jinn a lineage, but the jinn have already known that they [who made such claims] will be brought to [punishment].
Exalted is Allah above what they describe.}* (Quran 37:158-159)

The word Subhana Allah negates what has been falsely attributed to Allah in terms of taking any son or taking any other deity beside Him.

Amazement

The meaning of amazement is reflected in this verse,

Exalted is He who created all pairs – from what the earth grows and from themselves and from that which they do not know. (Quran 36:36)

When a Muslim says Subhana Allah, he declares that his heart and mind are far removed from thinking that there is any shortcoming in Allah, or attributing any evil to Him, and declaring Him to be far above any fault that is attributed to Him.

Imam Ahmad reported that:

“When the Prophet came to a verse which spoke of Allah being above any fault or defect, he said Subhan Allah.”

Ibn Abbas is reported to have said:

“Subhan Allah means declaring Allah to be above every bad thing.”

There is no contradiction between the two meanings mentioned in your question. Therefore, it is not a matter of which meanings to be preferred over the other.

The Meaning of Al-Hamdullilah

The simple and common meaning of Al-Hamdullilah is all praise and thanks belong to Allah the Almighty alone. Muslims say Al-Hamdullilah because Allah is the originator of everything, He is the Creator, the Giver, the Provider, the Sustainer, etc.

Al-Hamdullilah is simply is translated as ‘Praise be to Allah’.

Al-Hamdullilah is an expression of gratitude to Allah for the things He gave, still gives and will continue to give.

Al-Hamdullilah is a combination of appreciation and thank.

Health Benefits of Dhikr

Scientists say that when we see something exciting, our adrenal cortex is stimulated. Followed by an increase in our blood sugar. This, in turn, stimulates the pancreas to secrete insulin into the blood to lower the sugar level, causing us to then feel tired or weak.

Based on this, we are recommended by the Prophet to say Al-Hamdullilah ” for what we have; and, “Subhana Allah” when we see something exciting or amazing.

The Opening Chapter of Al-Fatihah starts with the phrase of Al-hamdullilah. So every Muslim recites this phrase every single rak`ah (unit of prayer) that Muslims offer throughout the day which is a total of 17 times in obligatory prayer only.

Also after each prayer, the Prophet recommends that we recite Subhana Allah 33 times, Al-Hamdullilah 33 times, and Allahu Akbar 33 times.

The Prophet said:

“He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shai’in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.” (Muslim)

The Meaning of the Word ‘Ilah’

The literal meaning of the word Allah is the only entity in existence Who truly possesses the qualities of divinity and lordship.

The name Allah belongs only to Allah, no other one can be called Allah.

The deeper meanings of the word Allah include the following:

Allah is the only One whom all creations praise and glorify.

Allah is the Provider, the Sustainer, the All-Knowing, the All-Hearing, the Ever Merciful and the Most Merciful.

Allah is the First before Him there was nothing.

Allah is the Last after Him there will be nothing.

Allah is the Manifest above Him there is nothing.

Allah is the Hidden below Him there is nothing.

Allah is the Only God on Him we put our trust.

Allah loves those who obey Him and promised them great rewards in the Hereafter.

- aboutislam.net

Thursday, 7 March 2024

Why Does Allah Allow Suffering?

Indeed Allah is All-Powerful (Al-`Aziz) and He is able to do all things. The Qur’an has mentioned this hundreds of times. It is also mentioned in the Qur’an that Allah is the Creator and He is the Best Creator. “Glory be to Allah, the best Creator.”(Al-Mu’minun 23:14)

But then the question comes why do pain and sufferings exist in the world. We find sickness, old age and death. We see things that are ugly, people who are insane and foolish. There are storms, earthquakes, floods, draught and famine. We also see people commit sins, show disloyalty, unfaithfulness, greed and insincerity. We see people commit rapes, murders; they fight and make wars. We know all these and many more problems. There are evils caused by human beings and there are natural disasters. There are suffering for individuals and there are those that involve a large number of people.

But we also know that this is not the whole story. Besides all these negative things, we also see beauty, health, prosperity, life, birth, wisdom, intelligence, growth and progress. We also see goodness among people, faith, sincerity, charity, love and the spirit of sacrifice. We also see a lot of virtue and piety. It is wrong to see one side of the coin and not to see the other side. Any philosophy that concentrates on one aspect of the creation and denies or ignores the other side is partially true and partial truths are no truth at all.

It is also the fact that the element of good is more in the creation than the element of evil. We all see that there are more people who are healthy than those who are sick. There are more that eat well than those who starve.

There are more that lead decent life than those who commit crimes. Goodness is the rule and evil is the exception. Virtue is the norm and sin is the aberration. Generally trees bear fruits, the flowers bloom, the winds move smoothly.

But then the question is why does Allah allow these exceptions to the rules?

Let us ask this question to understand Allah’s ways in His creation. The Qur’an tells us that good, evil and whatever happens in this world happens by Allah’s Will (mashi’at Allah). Only Allah knows fully His Will. We finite beings cannot grasp fully His infinite Will and Wisdom. He runs His universe the way He deems fit. The Qur’an tells us that Allah is Wise and everything that Allah does is right, just, good and fair. We must submit and surrender to His Will. The Qur’an has not given us all the details about Allah’s Will, but it has enlightened us with the guidance that is useful and sufficient for us. There are several points that we should keep in our mind to understand this issue:

First of all, Allah did not make this world a permanent world. This is a temporary world and everything here has a time limit. When its times comes it will die, come to an end and finish. Neither the good things of this world are forever, nor the bad things eternal. We are here for a short time and we are being tested. Those who will pass this test will find an eternal world that is perfect and permanent. Those who will fail this test shall see the evil consequences of their sins and corruption.
Allah has placed a physical law and a moral law in this universe. Allah allows suffering to occur when one or more of these laws are broken. The physical law is based on cause and effect. Sickness comes if one does not take care of one’s health or is exposed to infections. A car accident occurs when one is not alert, or drives in a careless manner, or if the cars are not checked, roads and freeways are not made and kept in right shape, or the traffic laws are not right or not properly enforced. Study of causes and effects is very important to facilitate safeguards. Even here we should keep in mind that Allah often saves us and He does not let us suffer from every negligence. How many times it happens that we are not careful and still we reach safely to our destinations. The way people drive in some cities, it is a miracle that more accidents do not happen and more people do not suffer. Allah says:

“(Allah) Most Gracious! It is He Who has taught the Qur’an. He has created man: He has taught him speech (and Intelligence). The sun and the moon follow courses (exactly) computed; and the herbs and the trees both (alike) bow in adoration. And the Firmament has He raised high, and He has set up the Balance (of Justice), in order that you may not transgress (due) balance. So establish weight with justice and fall not short in the balance. It is He Who has spread out the earth for (His) creatures.” (Ar-Rahman 55:1-10)

The way we exceed the measures set by Allah and violate His laws of cause and effect is incredible. It is really the mercy of Allah that we are saved. Strictly speaking, the question should not be why does Allah allow suffering, but how much Allah protects us and saves us all the time in spite of our violations and negligence. The Qur’an says:

“If Allah were to punish people according to what they deserve, He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His servants.” (Fatir 35:45)

But sometimes Allah does punish people because of their violations of His laws whether they are physical or moral. The Qur’an tells us that many nations and communities were destroyed because of their sinful lifestyles:

“If they treat thy (mission) as false, so did the Peoples before them (with their Prophets), the People of Noah, and Ad and Thamud. Those of Abraham and Lut; and the Companions of the Madyan people; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was My rejection (of them)! How many populations have We destroyed, which were given to wrong-doing! They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built?” (Al-Hajj 22:42-45)

Suffering can also be a test and trial for some people. Allah allows some people to suffer in order to test their patience and steadfastness. Even Allah’s Prophets and Messengers were made to suffer. Prophet Ayyub is mentioned in the Qur’an as a Prophet who was very patient. Good people sometimes suffer but their sufferings heal others and bring goodness to their communities. People learn lessons from their good examples. Martyrs die for their faith, soldiers give their lives for their nations and this brings liberation and freedom for their people.
Allah sometimes allows some people to suffer to test others, how they react to them. When you see a person who is sick, poor and needy, then you are tested by Allah. Allah is there with that suffering person to test your charity and your faith. In a very moving Hadith Qudsi (Divine Hadith) the Prophet, peace be upon him, said:

“Allah will say on the Day of Judgment, ‘O son of Adam, I was sick and you did not visit Me.’ He will say, ‘O my Lord, how could I visit You, when you are the Lord of the Worlds.’ Allah will say, ‘Did you not know that My servant so-and-so was sick and you did not visit him? Did you not know that if you had visited him, you would have found Me there?’ Allah will say, ‘O son of Adam, I asked you for food and you fed Me not.’ He shall say, ‘O my Lord, how could I feed you and you are the Lord of the Worlds?’ And Allah will say, ‘Did you not know that My servant so-and-so was in need of food and you did not feed him? Did you not know that if you had fed him, you would have found that to have been for Me?’ ‘O son of Adam, I asked you for water and you did not give Me to drink.’ The man shall say, ‘O my Lord, how could I give You water, when You are the Lord of the Worlds?’ Allah will say, ‘My servant so-and-so asked you for water and you did not give him to drink water. Did you not know that if you had given him to drink, you would have found that to have been for Me.’ (Muslim)

Prophet `Isa (Jesus), peace be upon him, is also reported to have said something similar. (See Matthew 25: 35-45)

So to summarize, we can say that sufferings occur to teach us that we must adhere to Allah’s natural and moral laws. It is sometimes to punish those who violate Allah’s natural or moral laws. It is to test our faith in Allah and to test our commitment to human values and charity. Whenever we encounter suffering we should ask ourselves, “Have we broken any law of Allah?” Let us study the cause of the problem and use the corrective methods. “Could it be a punishment?” Let us repent and ask forgiveness and reform our ways. “Could it be a test and trial for us?” Let us work hard to pass this test.

Believers face the sufferings with prayers, repentance and good deeds. The non-believers face the sufferings with doubts and confusions. They blame Allah or make arguments against Him.

May Allah keep us on the right path, Amen!

Allah Almighty knows best.

- aboutislam.net

Wednesday, 6 March 2024

Fasting: Any Health Benefits?

How to Fast?

Firstly, I should explain the way fasting is prescribed in Islam. To prepare to fast you should get up before sunrise and eat a meal called suhur. This should be finished before the first bit of light appears in the sky indicating that dawn is coming.

Then from that moment until the sun sets behind the horizon, you should avoid eating anything, drinking anything, having sex, or smoking. Then as soon as the sun sets, you should eat a small snack preferably something sweet and some liquids, then pray the sunset prayer (maghrib) before eating the main meal of the day.

Health Benefits of Fasting

The medical effects are many and important but first I should mention that it can be harmful for some people and for this reason, if you are ill or fasting makes you ill, then you do not have to do it until your health improves:

{O ye who believe! fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint. (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up for) from days later…} (Al-Baqarah 2:183-184)

The key reason for fasting which is mentioned in these verses is to learn self- restraint. There are many aspects to this. The primary aspect is that we learn to hold back the fulfillment of our material desires until the right time and place.

This lesson in itself if properly learned has a great transforming effect on all aspects of human life far beyond the effects on health.

There have been a few academic studies on the medical effects of Islamic fasting. The basic conclusions are that when healthy people fast, it does not cause any adverse medical effect and on the contrary, it may have some beneficial effect on weight and lipid metabolism (increasing excess fat destruction).

One of the main health benefits of fasting is that it is the ideal way for people to give up bad eating habits and other bad habits such as smoking. I do not need to tell you about the bad effects of smoking.

Fasting teaches the Muslim to restrain himself from sins more generally. While fasting it may be possible to sneak away and eat in private but any Muslim knows that Allah sees everything he does. So, following the fast properly increases the awareness that Allah sees all your actions both secret and open.

Fasting is known to have specific benefits for certain illnesses including epileptic fits and cancer. You can find much of this information on the internet through simple searches.

Charity & Restraining Desires

Restraining your desires so that they can be fulfilled at the appropriate time is an important metaphor for the whole of the human condition. It reflects the especially human characteristic of being able to plan our future and make those concepts determine our actions instead of our actions being determined by ingrained instincts.

It is at the core of our mental faculties that make us humans; flexible and able to achieve the success we have in our control over our environment.

Ultimately this ability to plan is expressed in our ability to sacrifice things in this life in order to achieve something better in the next life.

Thus, giving of charity in the way of Allah is the definitive teaching of what is a good deed. The very conflict this ability brings between short term gains and long term gains is at the very center of what being human is about. It is why we have to have free will.

Fasting should teach us the importance of these lessons. To illustrate this further, let me relate a study done in the USA. A group of children (about 7 years old as far as I recall) were sat in a room one by one. An adult came in and put in front of each child a single sweet.

The adult then said that they were going away for a couple of minutes and that, if when they came back again and the child had not eaten the sweet, then the child would be given a second sweet. So the child had a clear choice to make between eating the sweet in front of them now or to wait for a couple of minutes and then eat 2 sweets. About 40% of the children managed to wait for the adult to return.

These children were then followed while they grew up. It turned out that the children who waited for the second sweet achieved results in academic tests at the age of 17 which were considerably higher than those who couldn’t wait.

The difference was so great that it made the same difference to their results as the difference between having parents who had Masters degrees at university and parents whose education stopped after high school (17/18 years old).

As you can see fasting is an important religious practice which teaches us an important lesson in life.

- aboutislam.net

Tuesday, 5 March 2024

What Does It Mean to Fast?

As we preparing for Ramadan, it’s very important to know some basic things about fasting, what does it mean? What does it require? How long does a fasting day last? What does a typical daily schedule look like for someone fasting? What is the spiritual aspect of fasting? Click this video to watch as Dr. Shabir Ally answers these questions and more!

- aboutislam.net

Monday, 4 March 2024

Allah Does Something Amazing When You Repent!

How many times has Allah forgiven you after you have repented for your sins? Click to listen to this beautiful reminder from Ustadh Nouman Ali Khan as he makes emphasis about Allah’s immense mercy and love of which is way beyond any justice. Watch to find out more about Allah’s forgiveness upon our lives!

- aboutislam.net

Sunday, 3 March 2024

An Alliance of Knowledge and Power

It is undeniable that a proper education is a key to the Islamization and revival of the present culture and civilization of Muslims.

A comprehensive educational vision and plan, coupled with concrete policies and laws and their avid and wise enforcements, account for the most powerful force that can lead to making the idea of a contemporary Islamic civilization a reality.

A clever synthesis of knowledge and authority is the best way for taking the idea of modern-day Islamic civilization from the world of abstract ideas to the world of real life challenges and realities.

Indeed, knowledge without its systematic actualization and application is absurd and worthless. Authority, or power, with no support of an adequate and appropriate knowledge and its protagonists, on the other hand, is a hollow and dangerous thing. It is a sham and a farce.

For knowledge to fully play its projected roles of enlightenment, enrichment, guidance, transformation and progress in the society, it needs the unreserved help and support of genuine and honest authority or power, and its protagonists.

In the same vein, for authority and power to play their own projected roles of guidance, administration, protection and development in society, they need the constant help, advice and direction of knowledge and its own protagonists.

Knowledge and authority need each other for their bare survival. The existence of one of them in the absence of the other is rather illusory. Such an existence is artificial and ineffective in the extreme.

Certainly, it is owing to this that in Islam one of the chief characteristics of a ruler is that he is pious and knowledgeable. He must hold in high esteem the people of knowledge and wisdom regularly consulting and listening to them.

Mutual consultation the Holy Quran highlights as a foremost feature of the Muslim community (Al-Shura 42: 38).

Even Prophet Muhammad (peace be upon him) used to consult his companions on worldly matters. The Quran explicitly instructed him to do so (Al ‘Imran 3: 159).

Correspondingly, knowledge without its practical application and dimension is strongly repudiated and condemned in Islam. So is faith without deeds to supplement and support it. It is thus true to say that knowledge without deeds and theory without practice is like a barren tree.

The Quran declares that it is the learned believing men and women who fear God most, i.e., they make up the best category of believers as they exemplify and combine knowledge, faith and practice.

It is important to harmoniously combine true knowledge and its people with genuine and honest authority or power. The wellbeing of the society depends on the appropriateness of their respective services and the health and solidness of the relationships between them.

Abdullah ibn Mubarak, a leading Muslim scholar of the second Hijrah century, was reported to have said:

“There are two types of people, when they are good and righteous the whole community becomes good and righteous, but when they are bad and morally corrupt the whole community becomes bad and morally corrupt. Those two types of people are scholars and rulers”.

Thus, it is not the rulers alone who rule and are in charge of the society. Rather, it is the rulers and scholars that are responsible for its administration and leadership. The public is not to be excluded in the process because they are the target and strength of virtually all laws and policies. Public participation in whatever regulated forms and capacities is crucial and reasonable.

Nor is it that scholars alone are the depositories and owners of the most precious commodity, that is, knowledge. They must apply and share it with others so that all can benefit from it. If there is autocracy or tyranny in relation to authority and power, likewise there could also be intellectual autocracy or tyranny if knowledge becomes personal and concealed, or becomes a manipulated and abused matter.

Truly, knowledge and authority stand for two greatest responsibilities or trusts (amanah) that a person can take up. They are for a common and not for a personal good or gain. They are more about giving than receiving. The rewards for their fulfillment are immense.