The 5 M’s of Confusion: Overcoming Religious Complexes in Muslim Discourse

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We live in turbulent times — there’s no doubt about that. Yet in this era of confusion, we’re witnessing a moment of revival for Muslims when it comes to religion — not just as individuals but also as communities.

We see many returning to the faith, others entering the faith, and even more so, many are battling to understand where they fit within the faith. In an age where people of all faiths are seeking answers on how to balance the complexities of life and what role religion plays, Muslims are also increasingly trying to see how their faith can bring them such balance. When seeking answers to questions of how to balance life in a modern context, how can we stay true to the principles of our faith in its practice? The “R word” is often thrown around — relevance.

Oftentimes, these questions are more like reverberations of a deeper rooted scream of desperation to understand, “How do I live?” Let’s not lie, it’s a hard process. We’re all trying to stomach how we can be functional Muslims. Heck, even writing the first few sentences in this article spiked my blood pressure. We all have this anxiety. We all feel it.

But, maybe we’re not adjusting properly. Maybe our shortsightedness constantly blurs the bigger picture. Maybe in the process of focusing on mechanics, we lose functionality. And maybe, at other times, we delve into metaphysics to such an extent, we lose sight of workability. Maybe we collectively get so worked up over discrepancies, that we forget the purpose is to in fact … enjoy Islam.

Perhaps for many of us the practice of Islam we are following may not be based on a correct application of its essence, but rather has become a religion of complexes.

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In the Pursuit of Islam

“Islam is easy.”

In how many contexts have we heard this statement? “Islam came to bring ease and remove hardship; Islam came to remove difficulty; Islam’s practice is meant to be simple.” What does all this really mean?

More importantly, how should we understand it?

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Religious Complexes

Based on how Muslims go about seeking these answers, it is apparent that segments of our community do a poor job of empowering its members to understand their individual roles and responsibilities when it comes to practicing their faith. People often don’t have any guidelines about how, what, and whom to ask.

In addition, we as Muslims have a tendency to make Islam about “issues,” rather than impart a narrative so anchored in understanding that the issues are only a means to achieving the objectives of Islam, that the issues don’t become our theology.

For many of us, unfortunately, it has become the opposite. Our Islam revolves around a theology of complexes. A theology of arguing over issues These issues have become our faith rather than a means to fulfilling our faith.

I call this theology of complexes and the issues many have convoluted with the faith of Islam the 5 M’s of confusion.

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The 5 M’s of Confusion

In our time where communication is built around constant social interaction, we’ve seen that this theology of complexes is magnified. It’s everywhere, among Muslims of different backgrounds, locations, and demographics. Year in and year out, we see the same complexes around the same issues. We see arguments, heated debate, trolling, sectarianism, and complete engrossment of said issue to such an extent that the purpose of Islam’s injunction behind the issue is completely lost. This is something we all witness (if you haven’t, just look at the comments section of any article, YouTube video, Facebook post, or Twitter discussion).

The 5 Ms:

1. Meat — The issues of halal, zabiha, ingredients, and molecules. Does the pursuit of pleasing our Creator by wanting to digest what He’s permitted call for heated excommunications of Muslims who don’t choose to grill their burgers with meat from the same source we use?
2. Mawlid — Does our love for the Prophet (peace be upon him) call us to hate others based on how we love him? Does this make sense to you?
3. Marriage — Does the way we seek to balance our culture with our faith really call for us to have tribal/urban wars with families/parents/between genders on gender relations and marriage issues?
4. Madhabs — Is the way in which we practice Islam according to a particular juristic school of thought call for us to harbor enmity toward others who follow a different, but just as valid, scholarly method?
5. Moon-sighting — Does the approach we choose to commemorate our holiest of days call for disparaging those that don’t choose to sight the moon the way we do? As Ramadan nears and “moon-fighting” erupts, does this really embody the experience of this amazing spiritual month? Does it fulfill its spirit when we begin and end it in such tasteless discourse?

I’ve only chosen to include these 5 Ms, but there are definitely more. I chose to call them the “5 Ms of Confusion” because these particular issues are constantly highlighted in our communities as reasons why Muslims disparage one another. No doubt, there is an incredible amount of intra-faith disagreement, disparagement, and unneeded argumentation amongst Muslims over these issues.

The reality is that, for many, these issues have become Islam to the extent that there is an ideological war waged over them. Islam, in fact, is against this ideology of resentment and blame over issues with valid differences of opinion. Period.

Those who take part in any way, shape, or form in dividing Muslims along these issues have lost the plot, missed the boat, live on a different planet, need a new eye prescription, hit the tree and missed the forest, focused on the ink mark instead of the painting, failed the test, and undeniably… still don’t understand the objectives and purpose of Islam.

I have also added a number of other M’s to this list (Music, Mortgage, Mahr the Islamic wedding dowry, M & M’s, Middle of Shaban, there are more!)

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The Blame?

The blame, no doubt, goes back to all of us: regular people, teachers, and institutions. Although each of us have a portion of blame, there’s certainly more blame on those who should know better — teachers and institutions.
 It’s a shame that any Muslim is involved in causing rifts based on these issues, but it’s a greater disaster when teachers of Islam, who should know better, who supposedly have gone through the formal training so as to not engage their congregations, students, and Muslims at large in this theology of complexes, do so.

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Causes

Firstly, let’s not disregard people’s efforts. Much thanks, appreciation, and prayers are owed and go out to all those sacrificing and constantly striving to disseminate the message of Islam. Our moral standard doesn’t call for negating people’s achievements, sacrifices, and service to the faith due to some shortcomings or mistakes. Our ethos is above and beyond that.

In fact, it’s an integral part of our faith to address shortcomings with sincere advice and prayer and not question people’s sincerity and intentions. This advice goes to ourselves before anyone. Our purpose is to bring awareness of a collective responsibility. We are more in need of rectifying our mistakes before we look to the mistakes of others, especially those who have outlived us in service of the faith, sacrificed more than we can imagine, and been blessed by God. We may critique a few shortcomings only apparent to us, whereas their actions and deeds in the sight of God outweigh these shortcomings in spades. Let us not lose sight of that, let us remain humble. May God bless those working tirelessly in the service of faith, elevate their status, rectify their faults, and benefit others through them. 
 
 Criticism of a segment does not negate the good work that others are doing with excellence. God keep you strong and bless you. The criticisms that will follow are a way for us to build and grow as a community, and do not negate the appreciation and realization of struggles. With that said, some of the causes for these theological complexes go back to the following:

As teachers and institutions: We have a serious shortcoming in imparting true Quranic teachings of the holistic objectives of Islam in our message through the Prophetic example. We don’t emphasize the purpose of rituals in our teaching. We falter in highlighting what will increase the quality of our worship. We don’t stress enough the importance of the ethics of interaction and building upright moral character. We fall short in leading by example through our actions, in defining unity. In short, we teach the ‘how’ with the ‘why’, in an imbalanced way. So when the discussions come around teaching these particular five issues, we must impart the understanding that they are a part of a whole — the meaning of Islam isn’t fulfilled except by respecting what is valid, understanding what is not, and learning to deal with fellow Muslims over differences that are not reconcilable. 
 
 Some of us have lost people to the mechanics of Islam, where the infinite minutiae is taught but the objective is lost. Others have lost people in the metaphysics, seeking to instill the spirit of Islam without true practical guidance, causing people to follow a ghost, rather than the spirit they claim to be seeking. Both of these extremes have led to name calling, partisanship, and cult mentality among people who otherwise theologically agree on orthodoxy.
 
 We struggle to teach and instill the proper Islamic concepts of discipline (tarbiyah) and self rectification (islah and tazkiyah). We lack true genuineness when it comes to disagreeing. We have instead instilled in our students and congregations a ‘movement mentality,’ where our Islam is according to a particular movement. Some of have even taught disparagement of those Muslims with whom they disagree.

And there’s much more.
 
 A good example of how to correctly deal with the issue of the Mawlid was exemplified by a great scholar who taught the matter academically and discussed all the relevant evidence used to debate the legislative merit of holding a feast and celebrating the birth of the Prophet ﷺ. He ended with one single beautiful comment, “It’s impossible that any person who has faith in Islam, love of God and His Messenger, and seeks to be in their companionship, that these days go by and they not feel that expression of love and sincere longing for the Prophet (peace be upon him), regardless of whether they attend a celebration. These days are unlike any other days when a person reflects over them and in the heart of someone who is attached to his beloved, the Prophetﷺ 

As Muslims, we need to learn how to ask questions. We need to learn how to have the patience and perseverance to seek out knowledge regarding our faith systematically as well as the etiquette in doing so. We need to invest in ourselves to build our characters and moral standards. We need to learn how to solicit our scholars, understand our roles, and know our responsibilities. We need to stop wasting energy complaining, being apathetic and negative, and constantly criticizing, with no regard to etiquette or understanding.

We need to know how to be instruments of change. We need to know how to empower ourselves so we do not live in the dichotomy of ‘masjid life’ and normal life. We need to reach out to our families, friends, co-workers, communities, and neighbors. When we seek to hold others responsible for their failures, we should also hold ourselves accountable. We need to understand how to define religious authority: who is a teacher, who is a scholar, and who is qualified to give fatwa?
 
 Islam does not have a clergy. The faith, in fact, obligates seeking knowledge at an individual level and highly encourages fulfilling the needs of the community by seeking deeper scholarship. That said, most people are not qualified to have in-depth scholarly discussions on detailed issues. The reality is there is religious authority in Islam which must meet one condition — one must have the requisite level of knowledge.

The irony is, as a society, we accept the right to choose specialists in any field. We even seek to understand what’s related to our needs in their fields when we petition them, and we actively engage with them. Yet, we understand that there is a limit to our depth of knowledge. We realize that at some point in the discussion we don’t have the qualification to understand the minute details in the final recommendations they make for us. We do our research, ask them until we’ve established trust, and accept their recommendations. We do this with doctors, engineers, financial and psychiatric counseling, and more. Ironically, we don’t exercise this same process when it comes to Islamic issues.

We often don’t even know how to differentiate between those who are teachers and the scholars who should be petitioned. Not every person teaching Islam, preaching Islam, or representing Islam is qualified to give religious guidance on these issues (called fatwa). What’s even more ironic is that, in Islam, conditions of scholarship, etiquette of seeking answers, and the responsibilities and roles of the person asking as well as the one giving the answer, are all clearly defined. It’s just a matter of us attempting to understand our rights and responsibilities.

Notice that in the first category I used the word teachers and not scholars. It’s become a habit for many of us to criticize all of scholarship and the work being done by all religious authorities with no-holds-barred criticism.

Not to exonerate scholars from their responsibilities, but the reality is that the burden scholars face in the sight of God outweighs all others. Islamic scholars (‘ulama) are defined as those that not only speak with outlined qualifications, but also lead by example when giving religious direction. They are people of God who balance the needs of people by directing them to benefit, and not taking them away from the essence of faith. They are those who direct people to application, never lose sight of objectives, take into consideration individual circumstances and social context, and cater to the specific and unique experiences of each individual. Most importantly, they have the requisite level of knowledge. Oftentimes we do not consider that the speakers and teachers in front of us are there to remind us of or teach us what is needed. If we, as a community, fail to seek appropriate scholarship, we are just as responsible for failure as those who answer our questions without proper qualifications.

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The Way Forward

We have to recognize that the masses are led by ideologies disseminated by institutions and teachers. The source of the disarray that we see definitely has historical background outside the scope of this particular article. Some of the important factors nonetheless have been highlighted, and it is clear that we, as a community, should no longer accept a dissemination of a theology of disparagement, a theology of complexes. We, as a community, have to understand how to disagree. We have to understand the difference between valid disagreement and unorthodoxy — which should not be accepted regardless of who supports it.

This starts, first and foremost, with people understanding their rights, responsibilities, and how to solicit scholars who are qualified when asking questions regarding their faith. This is outlined by scholars in books dedicated to the Etiquette of Soliciting Fatwa.

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Ten Points for Muslims in Asking Questions

1. The person has to seek an answer to their religious questions in order to fulfill the direction given by God.

“Ask the people of knowledge if you do not know” (Quran 16:43)

You are fulfilling a divine injunction and seeking nearness to Your Lord, “God, I don’t know the answer to this. Guide me through this scholar whom I’m trusting with my affairs. I do so seeking your pleasure and fulfilling your command.”

Don’t lose sight of the fact that seeking an answer is a way of coming closer to God.

2. People of knowledge have to be qualified, fulfilling the conditions of scholarship in giving edicts. They also must be aware of the realities of the questioner and knowledgeable in detail about the topic at hand.

Find and ask:

a) those who are qualified — who have studied or undergone traditional learning with teachers. Their teachers should be known. Where did they derive their understandings of Islam? What is their “epistemic isnad?”
b) those who are aware of the realities of your situation and understand your explanation of the details of your particular scenario,
c) those who you believe to possess characteristics of God-consciousness, upright moral character, and who lead by example,
d) those you can trust.
e) those who aren’t spiritually divisive, their rhetoric is constantly of calling out and disparaging others.

The Prophet ﷺ warned that a day would come when people seek their faith from those who are unqualified. 

People can be misled by appearances. Appearances don’t show qualification so ask about people’s qualifications and who they studied with.

3. You should try hard to seek and find a live person to question.

Fatwa banks, sites, and Google do not take into consideration an individual scenario. An answer that’s posted for a particular person may not entirely be right for you, or a general answer given may not be correct for your specific situation.

4. When soliciting a scholar for his opinion you need to give full details of your question.

Don’t solicit with partial details just “to see” what they say. This is dishonest.

5. Please understand that you are responsible for your religion. You have to be able to trust the person you’re asking.

For example, if you happen to be a finance specialist and are questioning a person who clearly has no understanding of economics, finance, or your question, then you have the full right to ask someone else who knows what they are talking about! The sin of answering without knowledge falls on the person giving the answers. Regardless of a person’s status, position in the community, or even attire — the onus of scholarship is on having knowledge of a matter. It is your responsibility to seek a qualified person when it’s apparent the one questioned is unqualified.

6. The fatwa given is NOT binding if you have the ability to ask someone else you can trust.

You have the full right to go seek an answer from someone else. If you have a feeling that the person giving you an answer did not understand your particular situation (financial, or personal for example), you can ask someone else.

Recognize also that cases of Judicial law — know as Qada — (business litigation, marriage, divorce, inheritance, etc) are binding and can be reviewed, whereas Fatwa is not binding in most cases.

Note: This does NOT mean that you are a judge of their academic or scholarly conclusions on fiqh matters — i.e. saying things like, “His authentication of such and such hadith is questionable, or his conclusion does not seem strong.” Simply, Muslims are not qualified to make that kind of judgement unless they have the requisite qualifications and this could turn into fatwa shopping or the opposite of seeking stringency in Islam when one jumps from one person to another finding out “what someone has to say,” and then subsequently comparing and contrasting the answers they get. This is definitely not intended.

7. Don’t expect the person you’re asking to make life decisions for you.

Often times a fatwa serves as a guide in making a decision and at other times it gives a definitive yes or no. The important thing is to take responsibility on your part and not expect to live by the word of the person giving the fatwa.

8. When you receive an answer you do not have the right to then debate and try to convince others of the answer you have received.

This is not your role. You cannot apply an answer you were given to the specific scenarios of others. Discourse, debate, and engage others in matters that can bring about benefit, but in matters when it requires specialization of fatwa, that is not your role. You are not qualified for that.

In fact, remind others in the utmost polite way of this fact as well.

If we maximized our potential to benefit our community in what we’re both good and qualified in, it would solve half of the problem.

Note: The difference between this scenario, advising, or educating people about something they are ignorant in is very delicate. Educating someone is not the same as answering or enforcing a view that requires a ‘fatwa’ to their particular scenario. Instead it requires a gentle approach in helping them to seek knowledge or advising them in a matter. The most important way to differentiate what is fatwa is simple:, if an issue does require an answer to a specific scenario to consider a particular person’s situation then a qualified scholar should be involved.

Another key to understanding the difference between giving fatwa, educating, and advising: most people are in need of understanding agreed upon basics of Islam, things that will bring them closer to God. Don’t complicate approaching God by losing people in the minutiae.

9. Do not disparage or censure others if they follow alternate but valid scholarly views.

There is a maxim in islamic law al-ijtihad la yanqud al ijtihad — a valid scholarly ijtihad or view doesn’t negate another valid scholarly ijtihad or view. Censuring someone else if they follow a view that is valid is not allowed. One can always discuss spirituality and taqwa (piety & righteousness) but forcing people to take views that we hold isn’t allowed, only a designated ruler’s views are final in cases of disagreement — hukm al hakim yarfa’u al khilaf — the decision of a ruler lifts all disagreement.

If you happen follow a ‘lenient’ opinion on a given issue, don’t assume those following a more ‘conservative’ view are disrespecting the view you hold simply by virtue of them holding an opposing stance. Likewise, those following more conservative views should not disparage those taking a view opposing theirs, as long as they have been validated by scholars. The idea here is that both sides are following scholars they trust, hence arguments are not beneficial. You have an answer you trust — go with it and worship your Lord.

Banging your opinions on other people’s heads is not going to bring about unity; if you engage in discourse do so civilly. If you claim to be a student of knowledge, let your teachers handle and solicit detailed questions regarding authentication of text, the evidences of certain schools, etc. That’s what students of knowledge are taught and disciplined with. The key here is to understand what are considered valid opinions in orthodoxy, and scholars of tradition are your resource for this.

10. The answer you seek to a fiqh issue is not the epitome of the entirety of Islam.

It is a part of Islam — it makes up the application of your faith — but it is not the epitome of the faith.

Please do not get worked up to such an extent you lose sight of the essence of your faith by: a) excusing, not applying this issue, or b) overemphasizing this one issue as if it’s a central pillar of faith.

Both are extremes that are unacceptable. The sharia is not a means to selectively read and implement what will justify our whims. We don’t selectively read the Quran and Sunnah to fit to our liking of practice. The sharia is to implement what God commands or forbids in context with the realities of contemporary struggles. The sharia is not intended to be an overextension of preconceived understanding that fits to our desires. Scholars seek the depth of knowledge to reach an understanding of the will of God, and teach it so, whether it is to the liking or disliking of people. This should be done with wisdom, appropriation, admonition, catering to case-specific scenarios, gradation, and under the guidelines of scholastic application.

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Ten Points For Teachers and Those That Answer Religious Questions

1. Recognize your role is great in the sight of God.

You are transferring to people what you claim to be qualified in — disseminating the will of God in issues related to people’s lives.

“Indeed, We will charge you with a weighty message.” Quran 73:5

Imam Malik used to cry when reading this verse, realizing the great burden and responsibility of disseminating sacred knowledge and the burden that was on the Prophet in delivering the message.

عن أبي يوسف قال: سمعت أبا حنيفة يقول: لولا الفَرَق ـ أي الخوف ـ من الله أن يضيع العلم، ما أفتيت أحداً؛ يكون له المهنأ، وعليَّ الوِزْر

Abu Yusuf, the student of Imam Abu Hanifah, said, “I heard Abu Hanifah say, ‘if it wasn’t for fearing God from knowledge being lost, I would have never given fatwa to anyone! They enjoy its fruits, and I carry its burden of sin!” (1)

2. Know the reality of people before giving an answer and defer to others who may be MORE aware than you are.

It is widely known by anyone that studies fatwa in any school in the muslim tradition that the most essential universal principle in fatwa taught is: الحكم على الشيء فرع عن تصوره — “Giving a ruling on a matter is simply a branch of understanding its reality.”
 
 Understanding the intricacies of how to deal with converts, indigenous/immigrant community cultural perceptions, details of contemporary financial, medical, psychological, social, educational, administrative, media, or public relations issues, all need a level of awareness that is an absolute must and a pre-condition for fatwa.

No doubt a person giving fatwa cannot have mastery of all of these fields nor may be qualified to give counseling in a number of them. Giving an answer without understanding a the questioner’s reality or generalizing a specific scenario to the community, or a general injunction to a specific case can be scholastic dishonesty. A person in the position of advising, giving fatwa, or counseling needs to gauge their own understanding with utmost honesty and either seek the counsel of specialists or defer the issue entirely.

3. Recognize when matters need communal ijtihad (scholarly opinion).

Issues in Islam are divided in 3 categories when it comes to the affected parties:
 A. The general community — issues that deal with the general welfare of all Muslims (and can pertain to all muslims in a particular area).
 B. A subset in the community — for example, something particular to converts, or particular to minorities.
 C. Individuals — Cases that are based on specific circumstances and require a detailed overview of each individual involved.
 
 Even for scholars, it’s not always correct to give one’s personal opinion, especially in issues of general welfare that deal with an entire community (known as المسائل التي تعم بها البلوى). For these cases it is highly advisable that a community of scholars get together to discuss and conclude in what is called communal ijtihad. On issues that don’t deal with specific individuals and concern the general welfare of the community, there should be a level of responsibility to withhold one’s personal opinions, seek counsel with others, and give communal scholarly direction. Communal ijtihad is stronger than solitary ijtihad in these matters. As for individual cases, a scholar should use their faculties with the aforementioned advice of seeking counsel when required. An individual must seek qualified individuals who understand this delicate and critical balance.

4. Always seek counsel of those older, peers, and those younger in matters.

Seeking counsel may clarify an issue, bring to light a point of view that you may not have thought of, etc. The benefits are innumerable. Even Moses (peace be upon him) was directed to seek counsel from Khadir (peace be upon him). God told him when he thought he was the most knowledgeable of men:

أَوْحَى اللهُ إِلَيْهِ إِنَّ لِي عَبْدًا بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ

“At the junction of two seas there is a servant of Ours who is more learned than you.” Moses then went to seek this man, who was known as Khadir. [Narrated by Bukhari] (2)

5. In matters of differences of opinion, seek to reconcile views (in Arabic called مراعة الخلاف). When taking into consideration communal matters, seek to be inclusive of all if possible.

Oftentimes it’s easily done if only one considers how to incorporate multiple views with one answer. Sometimes there are views in which all sides agree is better or permissible, one does not always have to do something which is in disagreement or disagrees with the majority.

6. If you have the ability to quote a community or body of scholars, it holds more weight than if an individual, solitary opinion is given.

Especially in our time when issues require a group of scholars to reflect over a matter that affects the community. Putting out multiple voices could lead to more confusion as opposed to scholars coming together to speak as one.

7. When presenting your answers, don’t lose sight of the greater objectives of Islam by getting bogged down in the details.

Directing people to seek nearness to God and coming closer to Him in the context of their particular matter is of utmost importance. The person coming to ask a question should be made aware of this. To lose a person in the details of their own question is in opposition to the purpose of sacred knowledge itself. Scholars are those that bring people from the realm of the material to the realm of the divine, even in their mundane actions. If a scholar doesn’t act as a bridge to that understanding, to connecting people to the divine, awakening them to that reality, and bringing them closer to this understanding — then who will?

8. Most importantly, do not lose people by teaching them to disparage over issues of valid disagreement.

Do not make Islam a religion of complexes. Even if there is a disagreement, Islam enjoined characteristics that we must practice. Genuine comradery is often something lacking between groups of students who disagree with one another, because they let these issues make them cultish in nature. Do not privately show discord towards your students over these issues, while publicly maintaining that you are about unity. Be genuine in how you deal with others, seek genuine unity. The people are on the religion of their leaders, and no doubt the leaders of today are their teachers and scholars.

9. Be in the counsel of God, seek nearness to Him, prayer in solitude over matters before speaking on them is essential.

Ibn Al Qayyim describes the of the scholar in giving fatwa as a signatory and delegate on behalf of God. He says,

إذا كان منصب التوقيع عن الملوك بالمحل الذي لا ينكر فضله، ولا يجهل قدره، وهو من أعلى المراتب السنيات، فكيف بمنصب التوقيع عن رب الأرض والسموات؟ فحقيق بمن أقيم في هذا المنصب أن يعد له عدته، وأن يتأهب له أهبته، وأن يعلم قدر المقام الذي أقيم فيه، ولا يكون في صدره حرج من قول الحق والصدع به؛ فإن الله ناصره وهاديه، وكيف هو المنصب الذي تولاه بنفسه رب الأرباب

“If the virtue of signatories of Kings is something that none can deny as being one of the highest stations a person can reach, then how about the station of the one who signs on behalf of the Lord of the earth and heavens? It’s incumbent on anyone taking a position such as this to prepare for it to their utmost capacity, to assure they fulfill all qualifications, and to fully realize the severity of the level they are placed in. There should not be any wavering in his heart from speaking the truth and defending it. God is his victor and guide, for He himself, the Lord of all lords, is the one who appointed him with such a position.” (3)

 If the keys of guidance are appointed by God, then the only way a scholar can access them is by being in constant devotion to Him. A person of knowledge should be in prayer before a matter is solicited from them, while they investigate an answer, before they give an answer, and after an answer is given. As a famous scholar Mutarrif ibn Abdullah mentioned, guidance is a matter of the unseen that God imparts, and the only access to this unseen is through prayer. He said,

“تذاكرت: ما جماع الخير؟ فإذا الخير كثير الصيام والصلاة، وإذا هو في يد الله تعالى، وإذا أنت لا تقدر على ما في يد الله إلا أن تسأله فيعطيك، فإذا جماع الخير الدعاء” .

Mutarrif ibn Abdullah said:
“I reflected over what the source for all good could be. I found that good deeds are many, such as praying and fasting, and they are all in the hands of God. We have no access to what God has except through asking Him, so I realised that the source for all good is prayer (dua’)” (4).

This advice applies to no one more than a scholar and teacher.

10. You are a guide on the path to complete faith in God.

You have to direct people to faith, its objectives, its essence. You have to direct them to the realization of nearness to God, consciousness of Him, love for Him, give hope from their despair, relief from their anxiety, answers to their difficulties, and awareness of how to balance life in their faith.

You have to redirect them if they are lost, guide them through the guidance of God, adjust their perceptions, and solve their confusion. You have to seek the light of God in your answers. You have to bring them from the theology of complexes, from the darkness of ignorance, to the light of true Islam.

People need to be spoken to with genuine care and not a debate mindset.

Real human touch and empathy is more important to faith than sometimes a complete rational approach.

Listening more than speaking and feeling out a person and gauging their internal struggles is what can best summarize the prophetic approach.

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In Conclusion

Imam al-Shatibi summarizes beautifully the point of what true knowledge is, and why individual issues are not to be made the central focus of Islam. He mentions how, rather, they are a means to applying and understanding the true objectives of Islam.

العلم وسيلة من الوسائل ليس مقصودا لنفسه من حيث النظر الشرعي وإنما هو وسيلة إلى العمل ، وكل ما ورد في فضل العلم فإنما هو ثابت للعلم من جهة ما هو مكلف بالعمل به، فلم يثبت فضل العلم مطلقا ، بل من حيث التوسل به إلى العمل “

“Knowledge through the lens of sacred legislation is a means and is not to be intended in and of itself. Rather it’s a means to action. All that has been narrated regarding the virtues of knowledge has been established because knowledge renders a person responsible to act upon it. Knowledge in and of itself is not virtuous, but its virtue is that it’s a means that leads to action.”

“”أن عامة المشتغلين بالعلوم التي تتعلق بها ثمرة تكليفية تدخل عليها الفتنة والخروج عن الصراط المستقيم ويثور بينهم الخلاف والنزاع المؤدي إلى التقاطع والتدابر والتعصب حتى تفرقوا شيعا ، وإذا فعلوا ذلك خرجوا عن السنة ولم يكن أصل التفرق إلا بهذا السبب ، حيث تركوا الاقتصار من العلم على ما يعني وخرجوا إلى ما لا يعني ، فذلك فتنة على المتعلم والعالم وتعطيل للزمان في غير تحصيل “
 
 ” كل علم لا يفيد عملا فليس في الشرع ما يدل على استحسانه ولو كان له غاية أخرى شرعية لكان مستحسنا شرعا “
 
 “كل علم شرعي — مشروع — فطلب الشارع له إنما يكون حيث هو وسيلة إلى التعبد به لله تعالى لا من جهة أخرى فإن ظهر فيه اعتبار جهة أخرى فبالتبع والقصد الثاني لا بالقصد الأول

“Those who busy themselves with the different sciences that may have a legislative benefit are susceptible to trial and distancing from the straight path. It may even lead some people to differences and disparagement that could lead to separation, discord, hostility, and enmity until they split to groups. If this happens then they’ve left the Sunnah because the origin of this separation isn’t anything except due to these reasons. They left off knowledge that would benefit them to that which doesn’t concern them. This is all just a trial for the student, teacher, and wasting time with no gain.”

And he says, “All sacred knowledge is legislated because it’s a means to the servitude and worship of God, the Exalted.” (5)

 Ibn Ashur says, 

“Knowledge that people seek to attain, regardless of those prior to us or in our times, seeks to achieve certain goals: either rectifying thought to prevent mistakes in reflecting how to achieve any given objectives, or rectifying actions so that that when trying to build functionality it saves a worker from committing mistakes. Therefore, no doubt the objective of encouraging attaining knowledge was in order to rectify thought or action, seek a means to rectifying theology, and to bring about positive psychological influence.” (6)

In turn al-Ghazali discussed the dangers of losing sight of this objective:

من جملة ما نصح به رسول الله صلى الله عليه وسلم أمته قوله ” علامة إعراض الله تعالى عن العبد اشتغاله بما لا يعنيه ، وإن امرأ ذهبت ساعة من عمره في غير ما خلق له لجدير أن تطول عليه حسرته ، ومن جاوز الأربعين ، ولم يغلب خيره شره فليتجهز للنار”.

وفى هذه النصيحة كفاية لأهل العلم.

“From the comprehensive advice that the Messenger of Allah (peace be upon him) advised his nation with, ‘A sign of the turning away of God from a servant is that they are busied with that which does not concern them.’ A person may spend one hour of their life in something they weren’t created for and that may qualify them to receive prolonged regret…’ and this advice is sufficient for people of knowledge.” (7)

And he wrote in Ihya ‘Ulum alDin the conclusion of his advice to those disseminating knowledge as well as those seeking answers.

وتأمل فيما يعنيك مما بين يديك ودع عنك ما سواه والسلام
 
 وقد رأى بعض الشيوخ بعض العلماء في المنام فقال له ما خبر تلك العلوم التي كنت تجادل فيها وتناظر عليها فبسط يده ونفخ فيها وقال طاحت كلها هباء منثورا وما انتفعت إلا بركعتين خلصتا لي في جوف الليل 
 وفي الحديث: (( ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل)). ثم قرأ: ]ما ضربوه لك إلا جدلا بل هم قوم خصمون[ (الزخرف: 58) وفي الحديث في معنى قوله تعالى: ] فأما الذين في قلوبهم زيغ [ الآية (آل عمران: 7) (( هم أهل الجدل الذين عناهم الله بقوله تعالى ((فاحذرهم)). 
 
 وقال بعض السلف: يكون في آخر الزمان قوم يغلق عليهم باب العمل ويفتح لهم باب الجدل. وفي بعض الأخبار: (( إنكم في زمان ألهمتم فيه العمل وسيأتي قوم يلهمون الجدل)). وفي الخبر المشهور: (( أبغض الخلق إلى الله تعالى الألد الخصم)). وفي الخبر: ((ما أتى قوم المنطق إلا منعوا العمل))
 والله أعلم”.

“… And reflect over what concerns and benefits you of what you have in front of you. Leave everything else beside it. Wasalam.

 Some of our teachers saw scholars in their dreams, and they asked them, ‘what’s the outcome of those matters which you used to argue and debate over?’ They stretched out their hand and blew on them and said, ‘they have become scattered like dust and we didn’t benefit from any of it. I rather benefitted from praying two rak’at (units) of prayer that I did sincerely in the middle of the night.”

 This is as is narrated in the hadith, ‘No people go astray after having been granted guidance except in indulging in argumentation. Then the Prophet (peace be upon him) recited the verse “… They raise do not raise objections except for argument. Nay! But they are a quarrelsome people’ (Quran 43:58). [Narrated by Ibn Majah and Tirmidhi]

 And also the hadith, ‘regarding the saying of God, ‘As for those in whose hearts is deviation (Quran 3:7),’ They are those who dispute and are those whom Allah has referred to here, so beware of them. [Narrated by Bukhari, Muslim, Ibn Majah, and others].

 And some of the pious predecessors said, ‘toward the end of time there will come people who will have the door of doing deeds closed upon them and they rather lean toward the door of argumentation.’

 And in other narrations, ‘you are in a time where you aspired to do deeds, and there will come a time where people will aspire for argumentation.’

And in the famous narration, ‘Of the most hated people in the sight of God is a ruthless argumentative person’ [Narrated by Bukhari and Muslim].

And in the narration, ‘A people don’t indulge in philosophical discourse except that they’re prevented from action.’ ” (8)

Ibn Taymiyyah said that if one considers all of this it should result in developing the central purpose and essence of Islam, of building love for God and His servitude.

كلما ازْدَادَ الْقلب حبا لله ازْدَادَ لَهُ عبودية، وَكلما ازْدَادَ لَهُ عبودية ازْدَادَ لَهُ حبا وحرية عَمَّا سواهُ

He says, “the more the heart increases in love for God, it increases in servitude to Him. And the more one increases in servitude to Him, love, and freedom from any other attachment besides Him increases.” (9)

All of this, can be beautifully summarized, in a single hadith of the Prophet ﷺ who said:

مِنْ حُسْنِ إِسْلَامِ اَلْمَرْءِ, تَرْكُهُ مَا لَا يَعْنِيهِ

“From the perfection of a person’s Islam, is that they leave that which does not concern them.” [Narrated by Tirmidhi and Ibn Majah]

Ibn Rajab said that the statement of the Prophet ﷺ “What doesn’t concern a believer,” means

“Anything that busies a person from an application of the essence of Islam in seeking its objectives to develop higher stages of spirituality that leads one to perfect one’s relationship with God to the level of awareness, with others in developing lofty character and manners, with oneself in living a balanced life to reach inner peace.”’ (10)

And if we were to look at one practical example of a perfect relationship between a scholar and a seeker to show how all of what has been mentioned in this true essence of Islam works, there’s an amazing story between al-Shafi’i and one of his most famous students, al-Muzani, which exemplifies it perfectly.

قال أَبُو يَحْيَى زَكَرِيَّا السَّاجِيُّ، حَدَّثَنَاالمُزَنِيُّ، قَالَ: قُلْتُ: إِنْ كَانَ أَحَدٌ يُخْرِجُ مَا فِي ضَمِيرِي، وَمَا تَعَلَّقَ بِهِ خَاطِرِيق مِنْ أَمْرِ التَّوْحِيْدِ فَالشَّافِعِيُّ، فَصِرْتُ إِلَيْهِ،
 
 وَهُوَ فِي مَسْجِدِ مِصْرَ،فَلَمَّا جَثَوْتُ بَيْنَ يَدَيْهِ،
 قُلْتُ: هَجَسَ فِي ضَمِيرِي مَسْأَلَةٌ فِي التَّوْحِيْدِ، فَعَلِمْتُ أَنَّ أَحَداً لاَ يَعْلَمُ عِلْمَكَ، فَمَا الَّذِي عِنْدَكَ؟
 فَغَضِبَ،
 ثُمَّ قَالَ: أتَدْرِي أَيْنَ أَنْتَ؟
 قُلْتُ: نَعَمْ.
 قَالَ: هَذَا المَوْضِعُ الَّذِي أَغْرَقَ اللهُ فِيْهِ فِرْعَوْنَ.أَبَلَغَكَ أَنَّ رَسُوْلَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أَمَرَ بِالسُّؤَالِ عَنْ ذَلِكَ؟
 قُلْتُ: لاَ.
 قَالَ: هَلْ تَكَلَّمَ فِيْهِ الصَّحَابَةُ؟
 قُلْتُ: لاَ.
 قَالَ: تَدْرِي كَمْ نَجْماً فِي السَّمَاءِ؟
 قُلْتُ: لاَ.
 قَالَ: فَكَوْكَبٌ مِنْهَا: تَعْرِفُ جِنْسَهُ، طُلُوْعَهُ، أُفُولَهُ، مِمَّ خُلِقَ؟
 قُلْتُ: لاَ.
 قَالَ: فَشَيْءٌ تَرَاهُ بِعَيْنِكَ مِنَ الخَلْقِ لَسْتَ تَعْرِفُهُ، تَتَكَلَّمُ فِي عِلْمِ خَالِقِهِ؟!
 ثُمَّ سَأَلَنِي عَنْ مَسْأَلَةٍ فِي الوُضُوْءِ، فَأَخْطَأْتُ فِيْهَا، فَفَرَّعَهَا عَلَى أَرْبَعَةِ أَوْجُهٍ، فَلَمْ أُصِبْ فِي شَيْء مِنْهُ.
 فَقَالَ: شَيْءٌ تَحْتَاجُ إِلَيْهِ فِي اليَوْمِ خَمْسَ مَرَّاتٍ، تَدَعُ عِلْمَهُ، وَتَتَكَلَّفُ عِلْمَ الخَالِقِ، إِذَا هَجَسَ فِي ضَمِيرِكَ ذَلِكَ، فَارْجِعْ إِلَى اللهِ، وَإِلَى قَوْلِهِ تعَالَى: {وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لاَ إِلهَ إِلاَّ هُوَ الرَّحْمَنُ الرَّحِيْم * إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ} [البَقَرَةُ: 163 و 164]
 فَاسْتَدِلَّ بِالمَخْلُوْقِ عَلَى الخَالِقِ، وَلاَ تَتَكَلَّفْ عِلْمَ مَا لَمْ يَبْلُغْهُ عَقْلُكَ.
 قَالَ: فَتُبْتُ

Al-Muzani said: “ ‘If there ever was a person that could bring out what I was thinking and help me clear my thoughts on an issue in theology it was al-Shafi’i. I went to him while he was in a Masjid in Egypt. When I sat in front of him, I said: There is something bothering me on an issue of theology and I know that no one matches you in knowledge, so what do you have for me?
 He became angry and said: ‘Do you know where you are?’
 I said: ‘Yes.’
 ‘This is the place where God drowned Pharaoh,’ He said, ‘Did anything reach you from the Messenger of God that he ordered us to ask about it?’
 ‘No,’ I replied.
 ‘Did the companions speak about it?’
 ‘No,’ I replied.
 ‘Do you know how many stars are in the sky?’
 ‘No,’ I replied.
 ‘Or how many of them are planets? Do you know their types, their rising and setting, what they are made of?’
 ‘No,’ I replied.
 ‘So something you see with your own two eyes you don’t know,’ al-Shafi’ said, ‘but you want to speak about the knowledge of its creator?!’ 

 He then asked me about an issue in Wudu (purity)’. I answered, but answered incorrectly. 

 He then gave me the four possible answers to his question, my previous answer not being one of them. 

 He then said, ‘Something that we need every single day five times, you leave studying to burdening yourself with theories about your Creator simply because it crosses your mind? Return to God and to his statement:

“Your God is One, there is no one God except Him, the Lord of Mercy, the Giver of Mercy. In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail through seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of winds and clouds that run their appropriated courses between the sky and the earth: there are signs in these for those who use their minds.” (Quran 2:163–164) 

 The creation is evidence of the Creator, don’t overburden your mind with issues that are beyond your understanding. 
 Al-Muzani said:

‘So I repented.’ ” (11)

In essence all of these points are for the average person, teacher, and scholar to consider! This is what the true objectives of faith should lead to, and this is what a complex of making faith about issues deter from! Let us escape from the mentality of the religion of complexes that shackle us by the issues. Let us not be those that are confined by the matters that divided us and realize that they are but a means to the mutual goal we seek to attain. Let the issues be a means to connect with the divine. Let the teachers and scholars call to it, as Imam al-Shafi’i did, and let us as people realize it. Let us not teach, preach, and live in the confines of the 5 Ms of confusion… let us seek the freedom of servitude to the divine. 
 
As a final disclaimer: the intention of this article was not to conflate getting answers on these issues or any given issue in Islam, or repress discussion. In fact that wasn’t the point at all. Having studied Islamic law for a period of time the goal of this was definitely not to disregard the importance of our community getting answers as much as it was on how we deal with these issues, as well as giving guidance to the many lost individuals out there.

I grew up in a time when there was much more friction among Muslims on these and many other issues, and know what it feels like for the 90% of Muslims out there just wanting to understand Islam, know how to practice it, how to come nearer to God, get some of their confusion cleared up and personal questions catered to without all of the headache. Especially in these times when we are being forced to overcome differences due to dealing with more pressing matters, let us further cater to the primary objectives of our faith rather than lose those in search of balancing their life with faith.

God help us all and bless us to reach that objective in His company through His remembrance in this life, and in the next with nearness to Him and the companionship of the Prophet (peace be upon him) and the righteous. Ameen.

References & Further Reading

1. آداب الفتوى — النووي رحمه الله 1/16
2. تفسير القرآن العظيم — ابن كثيررحمه الله 9/180, صحيح البخاري 3400
3. 1/16–17 إعلام الموقعين- ابن القيم رحمه الله
4. الزهد — الإمام أحمد رحمه الله 1330
5. الموافقات — الشاطبي رحمه الله 1/60 و قسم الإجتهاد م5
6. النظام الإجتماعي في الإسلام — محمد طاهر بن عاشور رحمه الله 84
7. أيها الولد — الغزالي رحمه الله 94–93
8. إحياء علوم الدين- الغزالي رحمه الله 52–51
9. العبودية — ابن تيمية رحمه الله 97
10. جامع العلوم و الحكم — ابن رجب رحمه الله 218–207
     — The Compendium of Wisdom and Knowledge — Turath — Ibn Rajab (Translated by: Abdassamad Clarke)
11. سير أعلام النبلاء — الذهبي رحمه الله 10/31

مقدمة المجموع شرح المهذب — النووي رحمه الله — 
 — Its translation: Translation of Chapter Five of the Introduction to al-Nawawī’s al-Majmūʿ: The Etiquettes of a Fatwā, the Muftī, and the One Seeking a Fatwā — Islamic Sciences, Vol. 11 (Winter 2013) №2 — Mahdi Lock

677–768 الفقيه و المتفقه — الخطيب البغدادي رحمه الله

How to Disagree — Salman al-Oadah