Last night I attended Shaykh Abdallah Amin's tafseer lesson for the first time since I returned. As we began Sura An-Naml, he reiterated some of the points he often makes: how the reason we're oppressed as a nation is because we neglect Allah's commands and violate His prohibitions; how your prayer will only prevent you from sin if it is done attentively; how, more than merely wanting paradise, we must be willing to pay the price to get there. It was wonderful to be back in the Shaykh's presence and hear his poignant reminders. One thing he said struck me particularly, something I hadn't heard him say before. The Shaykh was discussing how miraculous Islam is, and how there are acts of worship in Islam that have hidden benefits that we're only beginning to realize. For example, he said, if you look at elderly non-Muslims you'll notice many of them have extremely limited flexibility such that they can't sit on their knees or get down on the floor (or back up) except with great exertion. This comes as a result of not bowing and prostrating regularly. Similarly, the process of cleaning out the nose with water during ritual purification prevents the transmission of some diseases, and the Shaykh mentioned two neighboring villages he was aware of during an outbreak, one village mostly Muslims and the other not. The Muslim village was spared much of the outbreak. Other examples that come to my mind include fasting; intermittent fasting (twice a week!) is now medically recommended and somewhat of a fad in the West. Also, giving newborns something sweet upon birth is now recommended to prevent hypoglycemia, mimicking the Prophetic practice of placing chewed dates in the newborn's mouth. Glory be to Allah who has given us this perfect way of living which continues to astound us in new ways every day!
The first page of Surah An-Naml recalls some of the miracles given to Moses by Allah, among them that his staff would turn into a snake and that his hand would turn white. Our Shaykh pointed out how Allah's mercy and justice is manifest even in the way He establishes undeniable proof upon rebellious nations by giving their respective Prophets miracles that outdid that nation's expertise and specialization.
The people of Egypt during Moses' time, for example, were famous for their skills in magic, so Allah gave Moses miracles resembling magic yet more astounding. The people of Palestine during the time of Jesus were adept at medicine, so Allah granted Jesus the ability to heal people in a way that confounded even their best doctors. The people of Arabia at the time of the Prophet Muhammad were masters of language and poetry, so Allah granted the illiterate Prophet the most enduring and magnificent linguistic miracle to ever reach humanity.
If Allah had chosen miracles unsuitable to each place and people it would have seemed like an unjust teacher giving a pop quiz on material outside the syllabus. However Allah in His perfect justice enables each civilization to achieve certain things, and then holds them accountable for realizing that their proficiency is due to the bounty and mercy of Allah alone.
{Indeed, for those who do not believe in the Hereafter, We have made pleasing to them their deeds, so they wander blindly.} [27:4]
It is befitting, the Shaykh told us, that a Muslim be critical of his or herself and measure his or her actions against the standard that revelation provides. The most dangerous thing is to become accustomed to rejecting the truth simply because of the identity of the person advising you, be they Muslim or otherwise. Never should someone bristle and say, "We learned this from our Shaykh/school of thought, who are you that you think you know better?"
And Solomon inherited David. He said, "O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty."
When the Shaykh passed by the verse: "And Solomon inherited David. He said, "O people, we have been taught the language of birds..." [27:16] he paused to remark about the intricate, unknown lives that our animal friends live. The Quran and hadith are full of evidence that animals have language and knowledge of their own. Two verses later in Surah Al-Naml the ants are found talking to each other and indicate that they know about Solomon and his lofty status. Several verses later, Solomon is having a conversation with a type of bird called the Hoopoe, who has gained information about a distant kingdom that had eluded Solomon's own vast knowledge. In one of my favorite hadith of our beloved Prophet, he said that everything in the heavens and the earth will ask forgiveness for the one who is educated in their religion, even the creatures of the sea! (Abu Dawud & At-Tirmidhi)
With the rise of materialistic ideologies we have begun to view animals, plants, even the mountains and the earth itself as mere commodities, numb to the fact that our Creator embedded in their physical characteristics and mannerisms miracles upon which to reflect. Your magnanimous character should not be limited to human kind, but should spread to all of Allah's creatures. "The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ Allah ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving." [17:44]
Question: I was recently asked regarding an issue in this set of verses. Maybe Sh Abdullah mentioned it. Someone asked me why the tone of Prophet Sulaiman (AS) comes across as harsh with the bird when he finds him to be missing and then when we brings him the news لأعذبنه عذابا شديدا او لأذبحنه... اصدقت ام كنت من الكاذبين If he mentioned anything in regards to this or alluded to it, would love to hear it.
جزاك الله خيرا
Answer: I was able to ask the Shaykh tonight about what you mentioned. He said that the question reflects a lack of appreciation for the station of prophethood that Solomon was granted by Allah. If we image Allah's commandments, we realize automatically that they exist with wisdom we might not intuitively grasp, yet violating them makes us eligible for receiving grave punishment in the Hereafter, far graver than what Solomon threatened the Hoopoe with. The Prophets are Allah's custodians and deputies on earth whose actions and decisions are guided by none other than Allah. Violation of those instructions and commandments can have drastic repercussions, like in the case of the the battle of Uhud when the Prophet Muhammad's instructions to the archers were disobeyed.
"But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news." [27:22]
Upon passing this verse Shaykh Abdallah Amin observed that knowledge elevates a person's honor. Just look at the way the hoopoe addresses Prophet Solomon! Could there ever be a justification for addressing a Prophet like that if it wasn't for the fact that knowledge was held in such high regard?
How tragic that in many places in the West today knowledge is scorned, seen as a marker of elitism. Muslims must strive against this trend, for the only way our societies will progress and develop is through respecting, admiring, and pursuing knowledge.
“The hud-hud’s fascination of the civilization of Saba’ did not veil him from seeing their disbelief. He said, إِنِّي وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ Translation: ‘Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided.’” [Sūrat an-Naml 27:23-24] Shaikh Abdul Aziz Al-Tarefe
Another valuable lesson from the story of Bilqis, predicated on the last lesson, are the principles of good leadership and governance that she demonstrates upon receiving Solomon's invitation to accept Islam. These principles can be applied at every level of leadership such as within the family, in organizations, as well as in governments:
1. Taking counsel. "She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me." [27:32] How many times has someone, especially a boss or teacher, asked you for you opinion after already giving their own? What was the point in asking, you probably said to yourself, if they already had their mind made up? The wise leader withholds their own opinion until taking counsel with those qualified to advise. That way, the advisers feel valued and the leader benefits from other perspectives. In fact, part of the wisdom of this type of counsel, known as shura in Islam, is that it's non-binding. If it were binding, as it is in a democracy, it would actually provide a disincentive for asking the opinions of others in the first place, or else incentivize the manipulating of that process, as we see with gerrymandering, voter suppression, etc.
2. The absence of haste in decisions and actions. "But indeed, I will send to them a gift and see with what [reply] the messengers will return." [27:35] In English we would say "haste makes waste." Don't create artificial pressure to come up with a complete, comprehensive solution at the first encounter of a problem. Sometimes more information needs to be gathered or it's otherwise advantageous to pass the ball and develop contingency plans for what happens next. I can't think of a more common situation to apply this to than giving advice, religious or otherwise. When someone asks for your advice you should always start with a series of questions to make sure you ascertain exactly what's going on. 3. Foresight into the consequences of one's actions. "She said, "Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do." [27:34] As Shaykh Abdallah Ameen told us, Bilqis and her advisers were very impressed by the invitation sent by Solomon, from which they could tell that he was a wise and virtuous leader. When Bilqis took counsel with her advisers, they basically told her that they were ready to go to war if need be, but they passed the decision back to her. This is her profound observation, that whenever groups go to war there is an extraordinary human cost: the virtuous people among them are either killed or debased so that they are unable to benefit the world and its people any longer. No matter which side won, Bilqis recognized that both parties had honorable and virtuous people and it would be much preferable to avoid the loss of such lives. How many of us rush headlong into accusations and folly, calling for blood and retribution, especially when our pride is hurt, before taking a cold hard look at what will result from such decisions?
When the Shaykh reached the story of Bilqis he stopped to draw out several lessons, the first of which is the importance of habituating ourselves to accepting the truth no matter where it comes from. Bilqis and her people were idolaters, they worshiped the sun. This is the gravest sin and the most manifest error anyone can commit, yet Allah affirmed the truth in Bilqis' statement:
"She said, "Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do." [27:34]
Shaykh Abdallah Ameen said that "And thus do they do" is, according to the strongest opinion, Allah's commentary on and affirmation of her analysis. Notice how Allah didn't tie the validity of her statement to her identity as an idolater, but assessed her statement apart from her identity.
Among Muslims we find two extremes, we find individuals and groups so concerned with assimilating to liberal secular norms that they uncritically swallow whole the latest "truth" proffered by scientific research or the theories of social science; if sociology says that human families are naturally monogamous and nuclear, so be it; if queer theory claims that gender is fluid and exclusively a social construct, it must be true; if feminist theory says that women are most empowered by exposing their bodies and working alongside men outside the home, then it is so. This group attempts to barter their religion for acceptance and pride in this world, not realizing that Allah is the source and conferrer of all honor in this world and the next.
And then there are individuals engaged in an equal but opposite reaction to this phenomenon. If a non-Muslim were to approach them with any idea or concept foreign to them, even if it were found or affirmed in the Islamic tradition, they would dismiss it without thought or discussion expressly because of the identity of the speaker. They will even abstain from going to college or obtaining meaningful employment (ironically often making them dependent on financial assistance from the non-Muslim government) all under the banner of not imitating, mixing, or learning from non-Muslims. This group has doubled-down on their identity as their source of pride to the exclusion of normal and permissible avenues available to them to support and better themselves.
These two extremes are really opposite sides of the same coin, since they both pin the validity of an idea to the identity of the speaker. The balanced, middle way is to understand what Islam necessitates, what it forbids, and the space it has allowed us to benefit from other groups of people even if they don't share our faith. It takes substantial knowledge of our tradition so be able to say "this is supported in Islam" or "this is not supported in Islam," and we should all embark on that journey of knowledge according to our circumstances and abilities. Either way, our Islamic tradition is the criteria by which we are to judge everything, not the identity of the person behind it.
"So when they came to Solomon, he said, "Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift." [27:36]
Shaykh Abdallah Ameen remarked that the illustrious response of Solomon to the gift given to him by Bilqis and her people should serve as a motto for all of us. The knowledge and guidance that Allah grants the Muslims is far superior to anything that anyone in this world can give you. What's wrong with us, then, that we so readily trade that guidance for the petty, transient advantages of this world?
Everything that anyone could want is from Allah. If you want knowledge, Allah grants or withholds it. If you want wealth, Allah grants or withholds it. If you want honor and prestige, Allah grants or withholds it. And there is no true knowledge, no true wealth, no true honor, no true prestige for the one who disobeys Allah.
"And I devote myself, with Solomon, to God, the Lord of the Worlds." (Qur’an 27:44) وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ If a 'Hoopoe' was a means of guidance for an entire Ummah (the Kingdom of Queen Sheba) then do not belittle yourself! For Allah can guide a whole nation through you too! Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
Ideas have an intoxicating and entrancing nature worse than alcohol; they make the person - regardless of how much he has deviated - to look at his healthy opponents as a plague: { أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ } “Expel the family of Lūṭ from your city. Indeed, they are people who keep themselves pure.” [Al-Naml 27:56]
للأفكار سَكْرة ونشوة أشد من الخمر، تجعل صاحب الفكر مهما بلغ انحرافاً ينظر لخصومه الأصحاء كالوباء (أخرجوا آل لوط من قريتكم إنهم أناس يتطهرون)
The story of Lot in Surah An-Naml if loaded with lessons for our times. When we passed by the verse: "But the answer of his people was not except that they said, "Expel the family of Lot from your city. Indeed, they are people who keep themselves pure." (27:56) The Shaykh pointed out how the transgressors from Lots community couldn't even tolerate being told that they were wrong. Upon being merely admonished for their heinous acts that demanding that Lot be expelled. We live in such times today. Immorality, promiscuity, and abominations of all kinds have become common place in our societies, largely due to the beautification done by various media that will literally sell anything scandalous to boost their profits. When you raise your voice, and only your voice, you will be silenced, your career and your status and your life will be threatened. Arm your heart with faith and certainty now, because we have reached the times prophesied by the Prophet, times in which holding onto one's religion is like holding onto a burning coal.
The story of Thamud, which is briefly referenced in Surah An-Naml, shows us that some people are so obstinate in their disbelief that even their supposed criteria, if satisfied, would not be a cause of their guidance. Shaykh Abdallah explained that the people of Thamud had told Salih that if he were to produce a camel out of the rocks they would believe. Once the miracle actually occurred they stumbled over themselves to disavow Salih and reject the miracle manifest before their eyes. There is a lesson for us in this. Some Muslims think that if they make Islam seem more in line with secular liberal values Muslims will gain acceptance and people typically averse to religion might eventually be guided. Thus they will justify or defend some Islamic practices within a liberal moral calculus (e.g. hijab is my choice, Shura is democratic, even the discourse of labeling anyone who is opposed to Islam as 'Islamophobic') and whatever is not salvageable will be dismissed as antiquated tradition that was never meant to transcend its local and temporal context. Such criteria (consent, choice, democracy, etc.) are, in reality, also moving targets. Try as you might to hit it, it will keep moving. Instead of scrambling to chase down these moving targets, unwittingly taking us further and further from our foundation, we need to steep ourselves in our own tradition and and our own values, arriving at whatever negotiation or encounter with dignity and integrity.
“Or, Who answers the distressed one when he calls upon Him...” (Qur’an 27:62) أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ If there was nothing you possessed during your emergency except your ‘urgency’ then you are closer to Him at than any other time; you are on the brink of relief. Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
When you're in a desperate situation your prayer is responded to by the Almighty, so when in difficulty call out to Him and He will most definitely open a way out for you.
Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah ? Little do you remember.