ARA240 Final

American University of Sharjah
College of Arts and Science
Department of Arabic and Translation Studies
ARA 240 - Arab-Islamic Culture and Civilization

Assignment Question
Assess the significance and status of the Qur’an and hadith in the Islamic intellectual tradition

By: Abdullah Altheraawi
ID: b00045643

Under the supervision of
Dr. Gavin Picken

Fall 2014

Introduction
The Quran and Hadith influence all facets of Muslim life. It is the responsibility of the mankind to resolve every issue with the knowledge and understanding bestowed by Allah, in the light of the teachings of Quran and Hadith. Quran and Hadith, the traditional sources of Islam, not only guide the spiritual lives of Muslims but also regulate their worldly affairs such as day-to-day financial transactions. This research paper discusses the influence of Quran and Hadith on two distinct but equally significant aspects of life, which are Sufism and Economics.

Significance of Quran and Hadith in Islam
The two essential sources of Islam are the Quran (which is the word of God) and the Sunnah (which includes the deeds, sayings and silent disapprovals or consents given by the Prophet). Hadith refers to the sayings of the Prophet. The Quran lends authority to Hadith, and it is impossible to understand the sacred text in its entirety without referring to Hadith. Therefore, both Quran and Hadith are mandatory for each other and for understanding the tenets of Islam.

What Is Islamic Sufism?
The term Sufism is synonymous with various terms in Islamic tradition. Some of them are Ihsan (beautification of conduct), Qurb (approaching God), Tariqat (path- the journey unto God), Suluk (journey- unto God) and Tasawwuf (to wear woolen clothes- a trait of Sufis) (Ali, 1998). Simply put, Sufism can be defined as a process aimed at achieving spiritual peace and tranquility. It is a means to purify the senses and human will by the submission of one’s wishes and desires to the will of Allah. Moreover, it is characterized by high self- discipline, which means abstaining from what is forbidden and performing what is ordered by the Almighty Allah. (Al- Qaradawi, 2003).

Sufism A Significant Part of Islamic Tradition
The traditional thought is that Sufism is the spiritual school of Islam which has its origins in the first centuries subsequent to the life of Prophet Mohammad. Devotees who responded without hesitation to the call of Abraham, Moses, Jesus and Mohammed, were Sufis, and were not simply the followers of a religion but had an insight into heavenly facts. They recognized every messenger of God and united with all of them. Before the time of Mohammed mystics were called Ekuanul Safa, Brothers of Purity, but after his coming they were named by him as Sahabi Safa, Knights of Purity. (Sufiway, 2001)
Quran and Hadith - Views on Sufism
Spiritualism can be referred to as refraining from worldly affairs and seeking the truth within oneself. This concept is common among all beliefs and schools of thought with minor differences of attitude. Sufism is a significant component of Islam’s speculative, vigilant and cultural legacy. It is the means to achieve Islamic spiritual maturity through worship, morality and ego training which are defined as “Tazkiya (purification)”, “taqwa(piety)” and “tabattul (renouncement)” in the Quran. That is why, just like other Islamic sciences, Sufism emerged in the second and third centuries of Islamic history, as a systematic extension of knowledge, with procedures and objectives. The emergence of Sufism is characterized by two significant factors, Spiritual factor and Social factor. (Yilmaz, 2010)

The Spiritual Factor- Quran
The primary force behind the appearance of Sufism is the spiritual factor which revolves around the principles of Islam described by Quran and Sunnah. The Quran and Sunnah have delivered several messages to guide mankind towards the path of Sufism by adopting simple and self-restrained life style instead of lavish lifestyles. Some of them are discussed below:

1- In Surah Al-Jumu’ah of the Quran (62:2), it is mentioned that one of the prophetic tasks assigned to the Messenger of Allah was spiritual purification of the mankind and teaching them words of wisdom.

2- In Surah Ash-Shams of the Quran (91: 9-10), Allah says that there is success for those who purify their souls and failure for those who inject it with immorality.

3- In Surah Az-Zumar of the Quran (39: 22), it is mentioned that narrow and cruel hearts lead to misery and sorrow whereas open hearts receive light from their Lord.

4- In Surah Ash-Shu’araa of the Quran (26: 88-89), it is revealed that only a sound heart will be beneficial at the day of judgement rather than wealth, children or other worldly assets.

5- In Surah Ali-Imran of the Quran (3: 79), it is mentioned that whosoever teaches the Quran must be God-fearing, spiritual and righteous.

6- In Surah Al-Muzzammil of the Quran (73: 8), Allah says that complete devotion and remembrance of His Name is necessary.

7- In Surah Al-Baqara of the Quran (2: 165), it is mentioned that people with strong faith and belief in Allah greatly love Him.

8- In Surah Al-Maida of the Quran (5: 54), it is stated that Allah loves his loyal servants and His loyal servants love Him so this love is mutual.

In Quran, the term “Remembrance (dhikr), is mentioned in 254 places which suggests that, people should never forget Allah. Such messages and commands given in the Quran provide the foundation for Islamic spirituality and Sufism. (Yilmaz, 2010)

The Spiritual Factor - Sunnah
A close examination of the Prophet Muhammad’s (S.A.W.W.) life shows numerous examples and events of Sufism and self-denying lifestyle. The Prophet left his home and family before the first revelation and in search of isolation and privacy in the cave of Hira. Moreover, he set an example of going into seclusion on the last ten days of Ramadan. Both these events indicate the isolated life in Sufism named as arba’in (repentance) or halwat (solitude). The Prophet Muhammad’s (S.A.W.W.) whole life sets a beautiful example of spiritual actions such as meditation, simplicity and retreat. Despite of being a Prophet and head-of-state, he never hesitated to mend his torn clothes, travel on a donkey, wear clothes made from animal hair or wool and be friendly to servants. He always had a kind and supportive behavior towards everyone, no matter how difficult and hard time it is. He never displayed humanly flaws such as anger, revenge or egoism. He greatly purified his soul and trained his ego with Allah’s guidance and assistance. The Prophet described worship as “Ihsan (Gift)” and also taught his companions, young as well as old, to defeat the barriers of their egos and devote everything for Allah, His Messengers and Islam. There were also some companions of the Prophet Muhammad (S.A.W.W), who received training at the Suffa (the place next to the Prophet’s mosque in Medina). They had no interest in worldly matters and can be regarded as representatives of Sufis during Prophet Muhammad’s (S.A.W.W.) life. (Yilmaz, 2010)

Quran and Hadith - Views on Economics
All those sources of income are permissible in Islam in which the benefits are equally and justly enjoyed by all the relevant and concerning parties. Allah has forbidden consuming and occupying property of other people greedily and sinfully. (Al-Baqarah: 188)
Sources of Income Forbidden In Islam
The sources of income prohibited in Islam include income from giving and taking bribes known as bribery (Al-Baqarah: 188), taking illegal or forceful possession of others’ property (Al-Baqarah: 188), income from deception or embezzlement (Al-Imran: 161), income from theft and stealing (Al-Maida: 38), income from sources of fornication or vulgarity (Al-Noor: 19), income from speculation and gambling (Al-Maida: 90), income from business of wine and other alcoholic drinks (Al-Maida: 90) and income from interest known as Riba (Al-Baqarah: 275). (IEP, 2014) Ethical Guidelines by Islam for Conducting Business
Islam stresses on the need to measure and weigh full with an even balance [Al-Bani-Israel: 35]. It prohibits from making reserves and stocks of gold and silver without spending them in the way of Allah [Al-Tauba: 34]. Islam prohibits from taking unnecessary oaths which are a means of fraud and deception [Al-Nahl: 92]. It emphasizes on the need to justly write and keep a record before lending money to someone for a specific period of time [Al-Baqara: 282]. Islam also stresses on the need to be gentle and kind at the time of buying, selling and demanding payments [Hadith--Tirmizi]. It forbids selling flawed, broken or defective product without disclosing it to the buyer [Hadith--Ibn-e-Maja]. Islam gives great importance to speaking truth about the qualities and defects of a product as it makes that transaction blessed. On the other hand, by speaking lies or hiding defects of a product, the blessings of that transaction would be lost (Hadith-- Bukhari, No: 1937). Islam also emphasizes on giving more time and relaxation to a debtor who has insufficient money or completely cancel his debt [Hadith--Muslim]. It illustrates that a flesh or body that is raised through unlawful means shall not be allowed to enter Paradise as it deserves to enter Hell [Hadith--Ahmad]. Islam has announced good news for those who conduct their business in a righteous manner that they will be in the company of prophets, martyrs and saints on the Day of Judgment [Hadith--Darimi, Tirmidhi]. (IEP, 2014)

Unethical Trade and Business Practices in Islam
Islam has declared the following trade and business practices as completely unethical and unacceptable: extending loans on unreasonably high interest rates, accepting, paying, recording or witnessing interest, measuring or weighing less than due, stocking the products of common use and not supplying them in the market deliberately to increase their prices, giving or taking bribes, entering into a transaction when somebody else has already entered into it, trying to purchase commodities before they enter market is forbidden because market should decide the price, selling a product before taking its possession (Futures and Forwards trading), not paying one’s liability, delaying wages and payments to labor, putting extra burden on subordinates, servants, labor or other workers such that they cannot bear it, discriminating on the basis of gender or ethnic origin. (IEP, 2014)

Importance of Charity and Zakat in Islamic Economic System
Spending in the way of Allah for the benefit and welfare of other poor and deprived people is greatly encouraged by Islam. Allah says in the Holy Quran that He will increase manifold the rewards and bounties of such deeds [Al-Baqara: 261].
Islam stresses on the need to help those needy people who have difficulties in earning their livelihood but they do not beg others for help rather they maintain a dignified position. Islam motivates the mankind to spend out of its assets, secretly as well as openly. Taking good care of orphans and helping them financially and emotionally is also greatly valued in the eyes of Allah. People who withhold and count their money instead of spending it on the poor will be answerable to Allah. (IEP, 2014)
Abu Huraira reports that the Prophet Muhammad (S.A.W.W.) said: Allah’s order for every one of His servants is, ‘Spend on others, and I will spend on you’. [Bukhari; Muslim].
Islam also advises the believers not to nullify their act of charity by advertising their kindness and big-heartedness as it causes hurt and degrades self-respect of others. Such people who give charity just to show off their generosity to other people get no reward for their acts of charity from Allah. [Al-Baqara: 262 – 264]. All acts of eating, drinking, wearing clothes and giving charity should be free from any kind of pride, show-off or wastefulness.

Islam also prohibits from spending wealth wastefully and lavishly for personal wishes and desires and symbolizes such people as brothers of Satan, who is ever unthankful to his Creator. [Al-Bani-Israel: 26 – 27]. People who accumulate wealth should realize that it is not beneficial to them. On the other hand, miserliness is also a habit that can never be present in a true believer. (IEP, 2014). Islam encourages a balanced approach to spending and stops from being overly spend thrift or extremely miser. [Al-Furqan: 67]

Abu Huraira reported that the Prophet said: “When a person possesses wealth but he does not pay Zakat on it, then on the Day of Judgment his money will transform into a poisonous snake having two black spots on its head. It will curl about his neck and bite his cheeks and say: ‘I am your wealth, I am your treasure’. [Bukhari]
Islam regards the upper hand (one who gives charity) to be better than the lower hand (one who takes charity). Islam lays so much emphasis on charity that it even considers planting a tree or sowing a seed as charity, from which any living being can benefit. Islam motivates to begin charity at home which means that the family members, relatives and other blood relations have the first right on a person’s charity. (IEP, 2014)

References
1. Ali, S. M. (1998, November). Quranic Sufism and the Sunnah. Retrieved from http://muslimcanada.org/sufi/quranicsufism.htm

2. Rahim, M. B. (2001, February 1). Sufism and Islam. Retrieved from http://www.al- islam.org/articles/sufism-and-islam-mulla-bashir-rahim

3. Sufiway. (2001, February 1). The Origins of Sufism. Retrieved from http://sufiway.org/about-us/the-origins-of-sufism

4. Al-Qaradawi, Y. (2003, August 6). Islam’s Stance on Sufism. Retrieved from http://www.islamawareness.net/Sufism/sufi_fatwa002.html

5. Yilmaz, H. K. (2010, March 19). Sufism and Hadith. Retrieved from http://www.lastprophet.info/sufism-and-hadith

6. Islamic Economics Project. (2014). Quran & Hadith on Economics. Retrieved from http://islamiceconomicsproject.wordpress.com/islamic-economics-in-quran- hadith/

References: 1. Ali, S. M. (1998, November). Quranic Sufism and the Sunnah. Retrieved from http://muslimcanada.org/sufi/quranicsufism.htm 2. Rahim, M. B. (2001, February 1). Sufism and Islam. Retrieved from http://www.al- islam.org/articles/sufism-and-islam-mulla-bashir-rahim 3. Sufiway. (2001, February 1). The Origins of Sufism. Retrieved from http://sufiway.org/about-us/the-origins-of-sufism 4. Al-Qaradawi, Y. (2003, August 6). Islam’s Stance on Sufism. Retrieved from http://www.islamawareness.net/Sufism/sufi_fatwa002.html 5. Yilmaz, H. K. (2010, March 19). Sufism and Hadith. Retrieved from http://www.lastprophet.info/sufism-and-hadith 6. Islamic Economics Project. (2014). Quran & Hadith on Economics. Retrieved from http://islamiceconomicsproject.wordpress.com/islamic-economics-in-quran- hadith/