DISCORDANCE BETWEEN

THEORY AND PRACTISE

Islâm is perfect. Muslims are, categorically, not. A simple fact. The truth. That’s clear and understandable.

However, what’s glaringly obvious, – with the focus primarily on Muslims and Arab nations – is how much of it comes across more as performing Islâm by playing Muslim. This is evident worldwide whether as individuals, interactions or communities, be it our personal or professional lives, online or offline, where our words and deeds seem so mismatched and misaligned, that we’re reeking incongruence from our pores.

Born a Muslim or into a Muslim family or “doing” or “playing” Muslim doesn’t imply one is equipped to speak, teach, educate or write about Islâm.

All Muslims need to be suitably EDUCATED to comprehend the beauty of Islâm, and those of us who choose to share whatever knowledge we gain, – privately or publicly – need to do so even more.

We can’t be dilettantes here if we plan to share, spread, educate or teach, and we can’t do either if we’re not proactively applying what we learn.

LITTLE DEFERENCE FOR ISLÂM

Examining the approach towards teaching Islamic and Qur’ânic Studies in “educational” systems, the respect owed to Islâm is questionable, whether it’s through teaching methods or the teacher.

Focussing on universities, observing the type of students permitted to enrol for a degree in the field, are students whose grades are average or less.

When compared to “high-grading” degree fields, it puts into perspective how Muslims view Islamic and Qur’ânic Studies: it’s not for the “high-graders”, but for the average who couldn’t enrol elsewhere.

Some even consider it a vice to study Islamic Studies unless one must or views it as an easier option to obtain a degree.

Is it a wonder then that many graduates aren’t forward thinkers for the betterment of the ummah or unfit to propagate Islâm!

Many don’t even understand – or want to make the effort – the text or context of The Holy Qur’ân, although they think they do, for their grasp of the Arabic language leaves little to desire.

It doesn’t help when there are some Arabs residing in Arab countries, precisely Muslims, who attack others – more specifically “whose veins pulsate Arab blood” but were born and bred elsewhere with a different mother tongue – when they don’t speak fluent Arabic, imposing their linguistic ways on them, when their reasons for speaking the language has nothing to do with Islâm but the irrelevant “ethnic” one.

We can’t expect otherwise when the emphasis in teaching Islâm is lowering the standards – and misplaced priorities.

ILL PREPARED

Be it universities, schools, private circles, centres, social gatherings, etc., there are several underlying commonalities many preachers and propagators share.

To name a few:

• The lack of knowledge or improper method at tackling challenging questions and topics.
• Words and actions are inharmonious – not focussing on, or applying, the significance and consequences of maintaining a congruency between what’s said and done.
• Words taking precedence over action and character honing– not being an example.
• Selective teaching by teaching what they deem suitable, in accordance with their lifestyles, and nothing contradicting it.
• They rarely teach rational, critical, cognitive and creative thinking, how to reason reflectively and introspect, the value of reflective listening and the value of time – as CLEARLY guided in The Holy Qur’ân and Aĥadeeth.
• Taking it personally or defencively when thoughts, perspectives and ideas are challenged.
• Avoiding or evading uncomfortable conversations, confrontations and communications.

Adding to the above, one major concern, seeking the truth doesn’t seem to be a priority because then it may contradict personal beliefs.

Moreover, there’s a deficiency in humility and humbleness for many will not admit they may not have the answers as some construe it as a sign of weakness, when the reverse is true.

INCOMPETENCE

Conversing with and listening to graduates of Islamic or Qur’ânic studies and witnessing (avoidable) errors or injustices, makes one sigh at the kind of minds and hearts out there spreading and lecturing about Islâm, passing judgements and rulings (in courts), and so forth.

They have proven a degree – though degrees predominantly demonstrate good memory and not true learning and knowledge – does not mean one is eligible to do a competent job.

It does mean, however, an accountability for the knowledge gained within those studying years if not applied and should the outcome be futile.

Islâm is not an obtainable degree via courses to pass in which an “educational” institution dictates as a requirement to graduate (true for majority of degrees worldwide).

Yet it can be of benefit to those who genuinely want to study it for the right reasons: actively acquiring, applying and disseminating knowledge learnt FOR the sake of and love for ALLÂH ﷻ.

A Note on Education

I want to make clear that I don’t place any importance on the “educational” grading system or the system itself.

It’s a chore and boring system that simply regurgitates facts and information for memorisation, without “real world” application and devoid of any deep thought, understanding, truth, knowledge and learning.

Nor is it designed to teach how to evaluate any data with an open (and sceptic) mind, devoid of preconceived perceptions and perspectives, or how to become more discerning.

Not to mention, the lack of encouragement in speaking up or making a mistake without “fear of failing”, repercussions or being labelled as “troublesome”, and the likes.

Adding injury to insult, the expected (arduous) way to retain mind-numbing information whilst sitting in a posture that hinders cognition, the spine, hips and glute muscles (to say that least), as pupils and students have their minds rewired into subordination and conformity.

All as it neglects individual temperaments, tendencies and strengths, and overall growth and nourishing the love of learning, particularly in the realm of academics.

Predominantly, it’s a time- and energy-wasting system that’s an unnecessary financial burden, especially “higher education”, forced upon us to satisfy societal expectations or statuses that are of no benefit or genuine use that will serve one’s life or act as a contribution to the world.

It’s one of the best systems that supports destroying imagination, meaning, substance, applicable learning, skill gaining and perpetual growth.

Let’s not forget, credentials doesn’t mean credibility.

True knowledge and skills are earned through intentional learning and implementation for a clear and purposeful reason or cause. It’s ever-expanding and never-ending.

This is no different when it comes to Islamic or Qur’ânic studies.

DO AS WE SAY, NOT AS WE DO

SMOKING, Palliative means, Nutrition

An observable example, and the most evident, illustrating all the above is the tedious and incessant argument that smoking is forbidden when there isn’t a single ĥadeeth mentioning it by name, but very few who share about simple healing nourishment and conscious consumption as well as natural living, despite the numerous aĥadeeth highlighting what, how and the amount we are to consume, not to mention Qur’ânic signs.

The Prophetic Medicine by Imām Ibnu Qayyim Al-Jawziyyah رضي الله عنه is one invaluable source illuminating just that and more.

All one has to do is look at many Muslim doctors, teachers, scholars, imāms, sheikhs, those “permitted” to conduct “religious circles”, to understand why this is the case: they mainly preach about what they don’t do (smoking) and remain quiet about what they do (unhealing eating habits, unnatural “remedies” such as prescription pills that kill more people than drugs) contrary to the aĥadeeth.

Not to mention listening to the average Muslim who prattles on about the dangers of smoking but dismiss the dangers of over-consumption, unhealing eating (habits), what it does to our energy levels and body at a bacterial, cellular and genetical level, our gums and teeth, internal systems including reproductive, and the direct and indirect effect it has on our organs (our poor little hearts and adrenals) and brain.

Bodily harm via unnatural foods and unbalanced nutrition, resulting in overeating, malnutrition, malabsorption and/or hormone imbalances, to then be worsened by the lack of daily movement and sedentary lifestyles, becoming the number one killer.

Why?

Because we’re guilty of the latter, gorging ourselves and inflaming our bodies into a slow and miserable death, opting for allopathic medicine for chronic conditions created by lifestyle choices to suppress symptoms thus weakening our immunity and resilience, and numbing our senses and intuition, rather than addressing them in a holistic way.

Pill pushing and popping in pills like drug addicts that mostly have adverse effects with dosages and variety only increasing with time and age, becoming a burden on to ourselves and others, with one or more preventable industrialised-based modern-day “dis-eases” to prove it, accelerating the ageing process, that are increasingly plaguing us.

Because many of us are dying of “terminal” maladies opting for unnatural ways to “treat” them without even praying Istikhâra first, asking instead ‘why me?’ or blaming our doctors, families, genetics, societies or even ALLÂH ﷻ,

rather than reflecting on our lifestyles, returning to the roots and ultimate truth – Islâm as the heart healing way of life, and going back to the basics, – Qur’ânic and Prophetic healing, nourishment and medicine, simple and natural hormone-balancing (regenerative) whole earth aromatics, and ethically raised and sourced creations, ecotherapy, healing and challenging musculoskeletal conditioning and strengthening movement etc. – free from the unnatural and toxic as illumed in The Holy Qur’ân and Aĥadeeth.

Narrated by Ibn Abbās رضي الله عنه, The Prophet ﷺ said,

Before we decide to lecture or “raise awareness” about smoking, let us first ensure our hearts and deeds are aligned with Islâm, our tongues not toxic, and boundaries and time are honoured, by applying the beautiful and clear guidance from ALLÂH ﷻ and HIS ﷻ last messenger ﷺ.

Let us make sure our waists are slim by freeing our hearts and organs from unnecessary and excessive work, supporting our immune systems in the process, for optimal function and cellular vitality:

• Are we starting all our meals with an attentional and intentional Bismillâh for the blessings and bounties we are about to consume?
• Are we eating out of habit, social reasons or merely because food is within reach?
• Are we eating due to boredom, stress, or to numb or escape emotions, feelings and thoughts rather than giving them the attention they deserve?
• Are we listening to our bodies for hunger cues?
• Are we eating slowly, thoroughly chewing and appreciating each mouthful?
• Are our plates of food ethical, natural, simple and portion balanced?
• Are they rich in fibre, greens, proteins and fats in comparison to starches and fried food?
• Are we conscious and conscientious about the source of what we consume?
• Are we eating with all our senses for a more gratifying and satiating experience?
• Do we wait for our food to be digested before our next meal (or mini meal)?
• Are we relaxed and belly breathing whilst eating?
• Are we aware of when, why and how we eat?
• Are we well hydrated throughout the day?
• Are we cognisant of what and how much we consume during Ramadân for iftâr and suhûr to reap even greater healing physiological benefits from fasting?
• Do we end every meal with Al-Hamdu-Lilâh, with genuine gratitude, for what we ate and drank?

Most importantly, are we enhancing or hindering our bodies with what we consume, which directly effects our faith: mental, psycho-emotional, psycho-social, physical and energetical states, and our worshipping?

All clearly addressed in âyât (Qur’ânic signs) and aĥadeeth (Prophetic deeds and sayings) for us to better love, treat and respect our bodies, an amânah entrusted to us by ALLÂH ﷻ, so we can better worship HIM ﷻ with undivided devotion.

And yet, smoking is a no-no whilst we are “living” a deleterious and debilitating way of life because of food choices and overfilled stomachs. We must remember, our stomachs are the size of our fists when empty; just because it can expand, doesn’t mean we should test out how far we can do so.

The third for nutrition mentioned in the hadeeth is relative to our body size and mass, activity level, constitution and health condition.

The treatment we give our bodies is a reflection of how we treat ourselves and it will slowly but surely affect the sort of life we will lead, the actions we take, the choices and decisions we make, the investment of our time, health, energy, earnings, and gained knowledge and skills – for better or worse, for healing or unhealing.

Yes, smoking is a non-negotiable unhealing habit, but getting to the root as to the reasons behind the choice to smoke seems to make more sense than the way it’s being approached with superiority, scorn, disgust, arrogance, ignorance, guilt-tripping, psycho-emotional blackmail, lectures, etc., which may instead result in adverse outcomes or reactions.

When we decide to approach the subject of smoking, or any topic, it’s wiser to do so from an aligned, balanced, connected, consistent, HEALING and objective place, and resonating heart, character and energy.

We’re to admit what we don’t know to ourselves, build the character trait of self confrontation, and develop a curious mindset and wonder behind behaviours, deeds and words, for profound applicable learning and a harmonious aura in and out of our homes.

IQRA’ AND EDIFICATION

The first word revealed to our Beloved Prophet Muhammad ﷺ was Iqra’, a potent word with a profound meaning: to read, pursue and seek knowledge (religious and nonreligious), think, ponder, contemplate, educate, learn, and so much more.

Islâm is a vast religion and a heart healing way of life, and knowledge is infinite.

For Muslims to progress in ALL LIFE DOMAINS, the word iqra’ and its connotations is to be deeply embraced, entrenched and exercised.

This naturally leads to da’wah: “making an invitation” in the name of ALLÂH ﷻ.

We go on and on about da’wah but we hardly stop to ask if we earned the right to do so in the aspect or context we want to preach or speak about, even in common conversations.

Three questions for us to reflect on and actively and honestly assess: Would we like to be taught about da’wah the way we’re teaching it? Would we like to be preached to the way we’re preaching to others about Islâm (or a specific aspect of Islâm)? Are we teaching da’wah based on intentional implementation – what we know, applied and are consistent with?

Da’wah, be it for Muslims and non-Muslims, are what we resonate through our character, deeds and words, even if it’s only about a single âyah (Qur’ânic sign or [strong] hadeeth) that we propagate, the one we grasped, adopted and implemented, adapting to it even more with experience because adaptation will continue until our last breath if we appreciate faith-based growth and accept change is inevitable.

We think the number of books on our shelves, lectures or podcasts we listen to, seminars we attend, degrees we obtain, the number of sûrahs (Qur’ânic chapters) we memorise, the weekly religious or Qur’ânic sessions we make time for, our backgrounds or geographical locations, dictate our competency to educate.

IT DOESN’T.

It’s the diligence and willingness to think and constantly and consistently learn for the sheer pleasure of enriching our lives with knowledge and awareness for our self, intellectual and faith-based growth.

It’s implementing and upholding what we know in theory and educating through example.

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