A Call for Coexistence .. By Amr khaled

peace be upon every one here:

Episode 2:

In the name of Allah,the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad All Prayers and Blessings of Allah be upon him.

Let me welcome you all and let us continue our "Call for Coexistence"

To remind ourselves, coexistence means how to understand, communicate, and respect each other even if we disagree; how to build bridges, instead of barriers.

Our intention is to reduce the rates of divorce, eliminate misery, enhance dialogues, and to approach this generation and to protect them from addiction and extremism.

we aim at fulfilling this verse that can be translated as, "so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences)" (TMQ[4], 8: 1). Our intention is to make the believer friendlier and easier to get along with. "Surely the believers are only brothers; so make a reconciliation between your two brothers" (TMQ 49: 10). The Prophet (SAWS) has warned us that there is no goodness in those who are not friendly towards others.

Our goal is to make Islam revered throughout the world. Our disrespect towards each other made the west regard us as barbarians who are unable to communicate. How can this be when our religion and our Qur'an call for coexistence and dialogue?

Coexistence does not mean dissolving in the other party and erasing the identity of our youth, as the West wants us to. Muslims living in the west should coexist with their societies without losing their Islamic identity so that they can give a working example on the greatness of Islam.

I made an extensive research to find an anecdote about coexistence derived from our history. Why resort to examples from other countries or cultures when we have ample examples in our history. There is no problem of course in benefiting from others’ experiences, but let us take this opportunity to show the truth about Islam.

We shall focus on the four Imams.


Why the four Imams?

One might wonder what the four Imams have to do with coexistence.

As a matter of fact, they are the leaders of coexistence, communication, dialogue and civilization in Islamic history, or even in the history of humanity.

Another reason that I chose them is that they lived in an era similar to the present era. It was an era of freedom and renaissance of all fields, the Abbasid and the end of the Umayyad ruling, the days of Harun ar-Rashid.

During their time there were cultural invasions on Muslims. See how related this point is?

How could the four Imams coexist without dissolving, when many other cultures, including Greek, Roman, and Persian cultures began to mix with Islam?

It was also a period preceded by conflict, the one which took place between Ali Ibn-Abu-Taleb and Mu'aweya Ibn-Abu-Sufyan. We shall see how they tackled this issue.


The four Imams and Islamic jurisprudence:

The four Imams lived during the time when Islamic jurisprudence was being formed.

At their time, the Prophet All Prayers and Blessings of Allah be upon him and his companions May Allah be pleased with them had died and had left us the Qur'an, whose ayahs are around 6000, and the sunnah[Prophet’s traditions]. The incidents, however, are unlimited through the history of humanity. How then could they extract solutions from the limited resources?

This is what jurisprudence is all about. It means finding solutions for people's problems covering all issues, in the light of the Qur'an and sunnah: in marriage, divorce, dealings, people's relationships with each other, the relationship between Muslims and non-Muslims, the role of the governor towards the citizens, worship, etc. Jurisprudence is one of the greatest and most important Islamic sciences.

The four Imams are pioneers in this field. Each one of them had his own way of thinking and philosophy. They differed in large issues, yet they loved and respected each other.

Do you realize now the reason behind choosing the four Imams?

It is because they are a unique outstanding example of coexistence, dialogue, and listening to the other, and accepting them.



What are the distinguishing traits of the four Imams?

There were other jurists who were more learned than the four imams, but the schools of the four imams outlived them all. The reason they succeeded is that they were capable of coexisting with others. The four Imams coexisted with their previous and following generations. Thus they passed their knowledge on to the next generation, and their students spread it; so their knowledge was destined to last. Contrary to Abu-Hanifa, other scholars like al-Laith Ibn-Sa'ad of Egypt, did not do this. This was the reason why their ideas didn't reach us. Imam ash-Shafi'y said about him that he was more learned than Malik, yet his companions failed him as they did not pass their knowledge on to the next generation.

Abu-Hanifa selected four of the poor students whom he foretold to be brilliant and gave them scholarships. He has introduced the concept of scholarships, long before it was known in Europe. Among his students was Abu-Yusuf, who later became the supreme judge of the Islamic world.

We are far from doing this nowadays and hence all the brilliant youth migrate to the west.

We have to lead the next generations to success. Instead of tormenting young talented employees in our companies, let us encourage them and give them a real chance.

Another reason for their success is that they were flexible. Flexible people know how to coexist with others. They traveled a lot and got in contact with people. Furthermore, they lived in main, capital cities. If you are isolated, then you cannot succeed. The Prophet taught us that the Muslim who interacts (i.e. coexists) with people and is patient in enduring their harm is better than the Muslim who does not interact and hence is not harmed by them. Although they sometimes disagreed with the rulers, yet their relationship with the rulers never reached the extent of clashes. They were not hypocrites, as well. Thus their knowledge was not banned.

The four Imams benefited millions of people. Imam ash-Shafe’i introduced a new idea of how deductions in any science should have fixed rules. He established the method of logical thinking. Later on, Ibn-Rushd in Andalus (Spain) was influenced by this method. Europe benefited from Ibn-Rushd, and hence, indirectly from ash-Shafi'y. He should have won the Nobel Prize, as he was the first to introduce the method of logical thinking.

The four Imams had something original to introduce to people. Thousands of students attended Ibn-Hanbal's lectures in Baghdad for 10 years. How was that? Anyone who has some ideas or thoughts will run out of them after some time. He must have had exceptional abilities in coexisting with people. Also Imam Malik died at the age of 78. He kept giving lectures for 60 years.



A brief introduction about the four Imams


Let us make it in the form of an identity card.


First - Place of birth and residence:

Two imams were born in Iraq, Abu-Hanifa in Kufa and Ahmed Ibn-Hanbal in Baghdad. The other two lived in al-Higaz: Malik was born in Madinah, and ash-Shafi'y was born in Gazza, Palestine, but at the age of three he went to live in Makkah. As we can see, all of them lived in main cities.



Second – Origin:

Two imams were of Arab origins: Ash-Shafi'y, of course, whose ancestor relates to the Prophet, as he was from Quraysh, and Ibn-Hanbal who was from the tribe of Banu-Shaiban, a renowned tribe. The other two were of non-Arab origins. Abu-Hanifa was of a Persian origin, whereas Malik's ancestors were slaves, set free at the beginning of Islam.

This is a significant point in coexistence. How could the Arab society accept people of non-Arab origins to be the leaders in jurisprudence? You see how much Islam has changed the way people used to think? Nowadays in our societies, two different social classes cannot coexist with each other. People are classified according to their nationalities, their passports, and their wealth.


Chronology:

First is Abu-Hanifa, being born in 80 A.H, then Malik, Ash-Shafi'y, and the last one, Ahmad Ibn-Hanbal.

Each of them was a student of the other. Ahmad Ibn-Hanbal was a student of ash-Shafi'y and in turn, ash-Shafi'y was a student of Malik’s. Ash-Shafi'y and Ibn-Hanbal were students of the disciples of Abu-Hanifa: The first was a student of Muhammad Abul-Hassan, and the second was of Abu-Yusuf. All of them were interrelated and they all respected each other.


Financial situation:

Two of them were rich, and two were poor, lest anyone might think that coexistence is limited to one standard of living.

Abu-Hanifa was very wealthy; he was a successful merchant. He used to wear expensive suits. Malik liked to be elegant and well-dressed. The poor students were the dearest to Abu-Hanifa. Ibn-Hanbal and ash-Shafi'y, though poor, were courted by royalty, as they were able to deal with all classes.


Physique:

All of them were handsome tall guys. Malik was a blond man with blue eyes. Ash-Shafi'y was dark-skinned and very handsome as well.


Books:

Three of the four imams wrote books but one did not. Ash-Shafi'y wrote his ideas in a book entitled "Ar-Resala", Ibn-Hanbal wrote "Al-Musnad", and Malik wrote "Al-Muwatta'". Abu-Hanifa chose a rather different approach. He used to hold meetings with his students and what the majority agreed upon was then written down.

Some other great scholars stopped their lectures and joined Abu-Hanifa to help him,

for they saw it was more beneficial for Islam. Therefore when you think of the concepts of team work, focus group and brainstorming, remember that Abu-Hanifa was the one who pioneered these concepts in the year 80 A.H.

Our main topic is coexistence; may be we can save one soul in Iraq with these words. May be somebody in Lebanon will decide to reconcile with his enemies. May be somebody in Darfur remembers the Prophet's teachings which emphasize that Muslims are one nation, equal in respect of blood and even the weakest or the least important of them is entitled to give protection on behalf of them. The discrepancy between the Prophet's saying and reality is painful, but we are still optimistic.


How long did they live for?

They lived long. The only one who died rather young was ash-Shafi'y, at the age of 54. Imam Malik kept on giving lectures for 60 years in the Prophet’s mosque. He started at the age of 17 years until he died at the age of 77.

How could they sustain the admiration and respect of the public for all these years? Knowledge, though necessary, is not the only reason. There must be other factors such as charisma, the ability to tolerate others, to deal with people, and to listen to others. Abu-Hanifa once wrote "I learned from a barber five issues in jurisprudence I had not known before."


Their Fame:

One of the secrets behind their success is that they were role models. They practiced what they preached and they were great worshippers. Thousands of people attended Malik’s lectures in ar-Rawda. He used to teach students from 3 different continents and 3 generations. Wherever ash-Shafi'y went, thousands of people gathered around him. It was said that nobody, apart from the rightly guided Caliphs, was as famous as ash-Shafi'y and Ibn-Hanbal at that time.

In the meantime, they were sometimes harmed, beaten and imprisoned. When in prison, Ibn-Hanbal used to say, "My funeral and yours will tell the difference between us". His funeral was attended by thousands of people; all the roads were blocked. Abu-Hanifa was imprisoned and tortured when he refused to accept the post of supreme judge at the time of Caliph al-Mansour. This was because the latter intervened with the work of the judges for the sake of his interests.


Women in the imams’ lives:

Ibn-Hanbal's mother was a young widow of 25 who refused to marry after his father's death. Ash-Shafi'y's mother told him that she had vowed him to learning, so that he might unite the nation. Malik's mother guided him to this path. His daughter too played a significant role in correcting the students’ mistakes during the lessons.

One of Malik's tutors was a woman, Aisha Bint-Saad Ibn-Abu-Waqqas, the daughter of the great companion who conquered Iraq. When ash-Shafi'y came to Egypt, he went to learn from Lady Nafisa, the granddaughter of the Prophet (SAWS). Abu-Hanifa had a special place for women among his 30 disciples to help him in his juristic opinions.

Abu-Hanifa’s mother used to think of him merely as her own child. She once made a vow and wanted to change her mind about it. She refused to follow his opinion, and decided to consult Zur'a al-Qas; a worshipper, not even a jurist. Abu-Hanifa obeyed her and offered to accompany her to that man. He sent to Zur'a a letter telling him how to answer his mother's question. He answered her by what Abu-Hanifa told him and she accepted it!


Their talents:

Besides jurisprudence, the four Imams were also talented in other fields. Ibn-Hanbal had the talent of penmanship. Ash-Shafi'y was a talented poet.


Finally, I would like to ask Muslims who live in the west to integrate with their societies and to be proud of their origins. I am asking people of Iraq, Palestine and Lebanon to learn from our history. Let us all spread coexistence among us. I have a plea, let not the "Call for coexistence" be a one-sided dialogue. Send your comments and experiences on the website www.amrkhaled.net.



Thank you so much. May Allah’s Peace be upon you all

___________________________________________

I am waiting for your opinion about it .. peace

http://www.unionoffaiths.com/page11.html

format_quote Originally Posted by samah12

Mariam thank you so much for your post, I was so moved reading it. I hope some of the people on this site (Muslims and non-muslims) who have hate in their hearts and demonstrate it in their posts read this and take example from the four Imams. It deeply saddens me that some people of all faiths would take the blessed words of Allah (from all of the books) and twist them into an excuse for hatred and exclusion. Perhaps we should all reflect on the reason that we Muslims are taught such greetings as As Salaam Alaykom.

thank you sister for this beautiful words ..
may Allah the Great and Almighty blessing you
peace

peace be upon you ALL:

Let's make this thread the best example of COEXISTENCE between religion, between sects and nations.
and I think that the FIRST step to make this COEXISTENCE reality is dialogue.
Let's discuss ..with cultural and superior conversation .. With out fanaticism or extremism ..
Intelligent conversation from heart to heart.

Are you curious about Islam .. do you have any Question .. any suspicion
.... dialogue with me about, maybe I can HELP you

IF we still have a different OPINION .. maybe could this help us to understand each other.

peace

Episode 3

Even though we might differ, let us coexist. Coexistence is derived from the word existence, which means to live together. Differences are part of the law of nature on which the universe was built. The reason behind this program is the awful hardship the Muslims are facing nowadays. We can disagree but we should still talk, converse, respect, and accept each other’s existence. Our motto through out these episodes will be the following verse that says, "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other".Therefore these differences exist to enable us to mutually acquaint.

Harmony is a commitment in Islam and every juristic judgment in Islam aims at spreading harmony among people in general and Muslims in particular. Allah[2] created earth so that we may develop it through the exchange of interests, thoughts, economy and trade.

We are different, but can we still coexist.

The 4 imams, Imam Abu-Hanifa, Imam Malik Ibn-Anas, Imam ash-shafe’iyy and Imam Ahmad Ibn-Hanbal (great scholars) are credited for being the first to shape Islamic jurisprudence and have their own schools. Jurisprudence, one of the most important sciences in Islam, is the science of finding solutions for peoples' problems in life in light of the Qur’an and Sunnah.

Throughout this program I will endeavor to achieve what the following verse says, “Surely the believers are only brothers ...”
(49:10). My intention is to bring us together and Allah is my witness. We will not get mutually acquainted unless we coexist together, only then can we talk about revival and how to deal with other nations and races in this revival. The first step will be how to live and coexist together?

We shall start with Imam Abu-Hanifa; a prime example of how to effectively coexist. His name is No’man Ibn-Thabet al-Mazraban, a Persian. His grandfathers were non-Arabs but they embraced Islam. He was born in Koofah in the year 80 after hijrah, and died in the year 150 after hijrah. Thus he lived for 70 years. He paved the way for those who followed him. He was the first to develop the revered science Islamic jurisprudence.

Scholars say, "Muslims should supplicate for Abu-Hanifa in their prayers because he was the first to shape Islamic jurisprudence and laws in Islam". Today we find Muslims in disagreement with one another, yet Islam and Muslims at that time accepted Abu Hanifa despite being a non-Arab.

Ibn-Abu Laila, a scholar, was once sitting with Eissa Ibn-Hisham, the ruler of Koofah who was fanatic about Arabs. Ibn-Hisham asked him about the best jurisprudence scholars and Ibn-Abu Laila replied with many great names. When Ibn-Hisham discovered that the scholars of Al-Madinah, Makkah, Yemen, Yamamah, Levant, the Arab Peninsula and Basra were all non-Arabs, his face turned red with anger. He then asked who is the scholar of Koofah, Ibn-Abu Laila was going to say Hammad, the teacher of Abu-Hanifa who was a non-Arab but instead he mentioned an Arab called Ibrahim al-Nakh’iyy. Ibn-Hisham breathed a sigh of relief and said “Allahu Akbar (Allah is the greatest)”.

Non-Arabs excelled in science, meanwhile Arabs were preoccupied with battles and conquests therefore they were not able to delve in science. Non-Arabs wanted to be part of the new nation and Islam so they concentrated on science; hence a balance between the two groups (Arabs and non-Arabs) was achieved. Arabs are credited for accepting the study of non-Arabs of Islamic sciences, and as a result the community became integrated.

Are community members nowadays ready to accept each other? When Arabs gave the chance to non-Arabs to study and excel; they effectively preserved many revered sciences of Islam. A man like Abu-Hanifa, for example, was accepted by the community although he was of Persian origin. Later on, Abu-Hanifa becomes known as the ‘Greatest Imam’ and the ‘Imam of Imams’.

Abu Hanifa was brought up in Koofah, the center of the Islamic reign during the rule of Ali Ibn-Abu-Talib. A huge mosque was built in Koofah which held up to 40,000 people. This mosque was to be the starting point for Abu-Hanifa.

Abu-Hanifa's father was a fabric merchant. When he was about 17 years old, he decided to make his father’s shop the largest in Iraq. He looked for the finest man who taught marketing science as he had a scientific approach to every thing in life. By the way, three of the four imams were encouraged by their mothers to study science. This was the year 80 after hijrah. Interestingly enough, very few people today apply science to trade. Yet Abu-Hanifa wanted a specialist to teach him the essence of trade. At this stage studying was never on his mind, all that mattered to him was to be successful in life.

He asked his father to modernize the shop and in a few years he became the owner of one of the biggest shops in Koofah. He always excelled in anything he did. His father allowed him to develop the business hence the shop flourished and they became richer by the day, their yearly income became 200,000 dinars. Abu-Hanifa only kept 4000 dirhams per year for himself and his family and spent the rest on charitable causes.

Nowadays we find problems arising between generations when the son joins the father’s trade. The father wants to apply his method and the son wants to innovate.

one day Abu-Hanifa passed by a man called ash-Sha’biyy, one of the greatest and well-known Islamic scholars. Ash-Sha’biyy asked Abu-Hanifa about the scholars from whom he learns from to which Abu-Hanifa replied, "a marketing lesson", but ash-Sha’biyy was referring to scholars' lessons. Ash-Sha’biyy found in Abu-Hanifa the attentiveness, activeness, intelligence and drive that cannot be satisfied by trade alone. Science was the advice of Ash-Sha’biyy to Abu-Hanifa to make use of his intelligence.

We suffer these days in our countries because no one knows how to spot talented people. Talents are born, then die and get buried without being discovered. Ash-Sha’biyy took one look at Abu-Hanifa and knew that trade was not the only thing he would be good at. If he learns religious science as well, then he was destined to be unique. Ash-Sha’bi‎yy's words led to the emergence of a great Imam in Islam who founded the first Islamic jurisprudence school and the most famous to date. Abu-Hanifa is the most widespread juristic school in the Islamic world, especially among non-Arabic speaking Muslims.

Abu-Hanifa started by asking about the different religious sciences available for study, and he was told, “Qur'an, hadeeth, linguistics, poetry and jurisprudence.” Those were the sciences at that time. He asked Ash-Sha’biyy about the best scholars in the field and was told “Hammad Ibn-Abu-Sulaiman”.

It was after this encounter that the young Imam began his quest for knowledge, and he accompanied Hammad for 18 years. After just 3 years, Hammad felt that Abu-Hanifa was progressing so well that he let Abu-Hanifa sit beside him in his circle.

Nowadays, we hear of professors or seniors who when faced with an exceptional employee, they would either harass him or expel him. Hammad allowed others to succeed, that is why Abu-Hanifa was always grateful to him.

Coexistence is evident in such a society that accepted the success of a young man of Persian origin. Coexistence is clear in this community of scholars who accepted and welcomed a merchant, and in Hammad who accepted a young, well-dressed man to become his student and then his colleague.

Abu Hanifa sought the teachings of Ja’far as-Sadiq, the founder of the Shiite jurisprudence. Abu-Hanifa studied Shiite jurisprudence although he disagreed with it in some aspects. This is a great example of coexistence on Abu-Hanifa’s part. Regardless of whether you agree or disagree with a certain concept, individual, or idea, one must accept and respect its existence. This was a healthy community that reinforced coexistence where a mentor helps his students to excel and then distinguishes one to be his equal. Such attitudes result in a mature, tolerant, and prosperous community.

Today, we want to say that coexistence is evident in our everyday life. You have to coexist with yourself, your family, your mentors, and with your society.

In today’s society, many of us are actually pushing each other backwards. Coexistence is clearly lacking even within the same home. Courts are filled with lawsuits. Think about this verse, "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other"

Later on, Hammad was informed that he inherited a relative in Basra. As he was the sole beneficiary he had to go there himself to receive the inheritance. Hammad left the circle and asked Abu-Hanifa to take his place.

Have you ever heard of a research group that succeeded together, and then stayed together? The West is more successful because they work in a joint institutional system.

Abu-Hanifa replaced him for two months. During this period, he faced questions that have never been asked before. When Hammad returned, Abu-Hanifa presented the questions to him. They dealt with 60 questions. He agreed with him on 40 and disagreed on the remaining 20. He then realized that he was wrong about the remaining 20 questions.

One major problem in our countries is that our companies, factories, universities and research work all lack teamwork spirit. We also lack coexistence between mentors and students?

Abu-Hanifa had disagreed with Hammad on more than one occasion. Nonetheless, he still asked Allah’s forgiveness to be bestowed upon Hammad in as much as he asked it for his parents. He even asked Allah's forgiveness for all those who taught him and all those he taught. People asked him why, and he would reply, “so that they may stick to the right path “and I may continue to be rewarded for their work”.

Fathers may ask how they can contain their children. Children may ask how they can deal with their fathers. Women may ask how they can live in harmony with their husbands. Abu-Hanifa was 40 years old, when he founded the greatest school. He was the first to reject the idea of individual jurisprudence. Thus, he started a group of 40 scholars. The group contained all specialties: commerce, language, hadeeth, Qur'an, interpretation and poetry. This group would gather and address the needs and problems of the society through searching for provisions in the Qur'an and the Sunnah. If nothing could be found, they would think together to reach a solution. In fact, hundreds or even thousands of people attended these sessions. But the 40 experts would sit in the first few rows.

Abu-Hanifa would begin by presenting the problem, and then the discussion would start. They would analyze the problem, discuss the assumptions and search for the cause. A member was designated to write the minutes of the session. Indeed, this is scientific methodology which involves analyzing the problem, proposing assumptions, and then presenting solutions. This could last for one day, two days, or even a week .The group members would also participate by raising their hands and having their say. Eventually, they would reach a final decision concerning the given problem, in light of the collective opinion. What if the decision was different from Abu-Hanifa's opinion? That did not matter as the decision was a result of combined opinions of the group members.

A very important role was played by a man called Abu-Yusuf, one of Abu-Hanifa's distinguished students. He occupied the position of the chief judge in the Islamic state during the reign of the four Caliphs. During his time with Abu-Hanifa, he would write the final decision or fatwa (legal opinion issued by Islamic scholars), and the reasons behind it. This group worked for 30 years, starting from when Abu-Hanifa was 40 till he became 70. They bridged the gap between worldly life and religion. Abu-Hanifa offered the first scholarship to Abu-Yusuf. Although he was a poor student, Abu-Hanifa thought he was very promising. Occasionally, Abu-Hanifa would give him 100 dirhams. He even told him that when he ran out of money he should go back to him. Then, he gave him a monthly allowance.

Abu-Yusuf decided to start his own circle. One day Abu-Hanifa asked one of his attendees to go to Abu-Yusuf's circle and present to him the following question: A man went to a tailor (Abu-Yusuf was originally a tailor), and asked him to shorten a garment for a dirham. The next day the man returned to find that the job was not done. When he tuned up on third day the tailor denied taking the garment. On the following day, He passed by only to find his shortened garment up for sale. Feeling embarrassed, the tailor, gave it to him.

The question to Abu-Yusuf was: Does the tailor deserve the fee? If he says, “yes”, the man would tell him, “You are wrong”. If he says, “no”, the man would tell him, “You are wrong”. Abu-Yusuf said, “Yes, the tailor deserves to be paid”. The man said, “You are wrong”. Abu-Yusuf thought again and then said “No, he does not deserve it”. The man again said, “You are wrong”. Abu-Yusuf asked the group in his circle to wait while he went to Abu-Hanifa's circle.

Abu-Hanifa went to meet him alone. He said, “Perhaps you are here because of the tailor's question”. Abu-Yusuf said, “Yes”. He said, “If the tailor shortened the garment before intending to keep it, he deserves the fee but if the tailor shortened it after intending to keep it then he does not deserve the fee”. Abu-Hanifa looked at him and said, “Whoever thinks that he can do without working with others, should really pity himself. I have faith in you Abu-Yusuf, if you leave us, you will lose and so will we”. Abu-Yusuf remained with Abu-Hanifa until his death. He later became the chief judge for the entire Islamic state.

I suggest you think about this example, its logic, wisdom, and tolerance. Take a good look at our Islamic history. The West says that we are terrorists and that our thinking methods are stagnant because those who founded our jurisprudence were stagnant.

Can we start thinking of how we can live in harmony with the other for the sake of Islam and for this poor nation? “And adhere firmly to the Rope of Allah …” (TMQ, 3:103).

May the Peace and Blessing of Allah be upon you!

format_quote Originally Posted by samah12

What a wonderful post sister. I hope people post on this thread, I don't want to lose it.

Thank you sister samah12 ..

truly I hope to see this Coexistence with active steps between moslems and non moslems .. and so on between moslems each other.

I feel that both of us ( moslems and non moslems) fear from dialogue.
whereas dialogue is the first step to resolve our problems ..

I hope to know your opinion about Imam Abu-Hanifa .. does this Episode change your view about Islam, what's make you surprised, affected, objector
do you think that we can benefit from him on this age? If yes how .. If No why?

Let's dialogue about Coexistence .. maybe one day it can become TRUE.

peace

Episode 4


In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).

Let me welcome you all and let us continue our "Call for Coexistence"

In this day and age, we find ourselves unable to communicate and understand each other, hence we felt it our duty to present our program “A Call for Coexistence.” We need to discover the art of understanding, communicating with the other, and creating an attractive dialogue.

Abu-Hanifa is the founder of the first and greatest school of jurisprudence in Islam. Prophet Muhammad (All Prayers and Blessings of Allah be upon him) left Muslims with the Qur’an and sunnah[Prophet’s traditions], yet Muslims needed to know how to solve their everyday problems through these two sources. That was the role of jurisprudence and this is what the four Imams did. Abu-Hanifa is considered the only ‘follower’ among the four Imams; since he has seen one of the companions of the Prophet (All Prayers and Blessings of Allah be upon him), Anas Ibn-Malik (May Allah be pleased with him). Abu Hanifa is considered to be a truly extraordinary person; considered to be the first to set classification for the subjects of jurisprudence. Abu-Hanifa was also the first to issue Islamic law, although he did not publish a book himself on the subject, his students later did.

Abu-Hanifa looked around himself and found out what the needs of his society were. This is often the first step for coexistence; to build a bridge of understanding with your society, to look around you, and find out what you can offer to meet people’s needs.

Prophet Muhammad (All Prayers and Blessings of Allah be upon him) lived in al-Hijaz, and so did Abu-Bakr, Omar, and Othman (RA) during their reign. The Islamic rule then moved to Iraq and consequently it became the center of the Islamic world, and that is where Abu-Hanifa lived. During his era, Baghdad was an international capital enjoying a very powerful economy. Moreover, it witnessed continuous development, new thoughts and new inventions that appeared every day. In addition, there were many people of different races embracing Islam; all of whom were lodging in Baghdad. Translation was very important at that time; importing different thoughts from all languages into the Arabic language. Consequently, the needs of the society have effectively changed.

On the other hand, life was stable and calm in al-Hijaz. Makkah and Madinah did not witness such daily progress. Jurisprudence was based on the exact wording of the Qur'an and hadith as they are. This approach to jurisprudence was efficiently addressing the needs there, but with the great development and daily changes in Iraq, the matter became different.



Abu Hanifa's Contributions:

Abu-Hanifa had a different approach to jurisprudence; focusing on the needs and circumstances around him. He built his jurisprudence school on measuring relative cases with equivalents in Qur’an and sunnah to address the daily changes in life. The approach was based on searching for solutions in the Qur’an and sunnah, then the sayings of the Prophet’s companions. If that failed, then Abu-Hanifa had to think and create his own opinion based on measuring new problems with relatively similar ones in Qur’an and sunnah, and then finding a solution by analogy. This is the basic juristic deduction. The Qur’an and sunnah are inherently universal and we can find in them answers to all questions just by making up our minds. This is what Abu-Hanifa’s school of jurisprudence is based on.

This was Abu-Hanifa’s approach to the daily changes in his society. He had no other solution than to coexist with what is going on. Al-Hijaz school of jurisprudence contradicted him to the extent that they accused him of being an atheist. Later on, they understood his point of view when life changed in al-Hijaz and they encountered the same circumstances and changes. It is very important to understand the circumstances of the other. Abu-Hanifa wanted to make Islam fill the gap and go in parallel with daily needs of life. Hence, Islam can coexist with changes.

Abu-Hanifa did not stop at this; he wanted to let Islam precede the needs. He was very innovative and courageous and that made him the greatest Imam in Islam. He started to suppose problems that may happen in the coming 30 years and find out relevant solutions for them. This is what we call ‘hypothetical jurisprudence’. He was the first one to speak about translating the Qur’an to different languages. Truly, he was a pioneer speaking about different matters that we see happening nowadays.

It was not an easy job to think of the needs of a nation, search for solutions in Qur’an and sunnah, then measure and establish juristic deduction. He could have never done this task individually. Abu-Hanifa was the first to establish a jurisprudence school. He was deeply convinced with collaborative opinions and teamwork.

The fourth innovation of Abu-Hanifa was establishing the ‘freedom of thought’ principle. He would not impose his ideas on his students, and they would be free to differ with him in whatever they wanted. He did not want them to be duplicates of him but to have their own personality and rationale. Although its name is Abu-Hanifa's school of jurisprudence, many ideas in it are different from Abu-Hanifa's views. They are his students' opinions which they have logically proved.

Thus, he allowed religious jurisprudence to pave the way for development of other sciences. What he accomplished caused the stimulation of minds to foresee the problems of the future and to come up with solutions for them. He also placed an example of a team that can produce ideas together. Thus, his work allowed an expansive revival of all sciences.

Abu-Hanifa and ash-Shafi'y were the founders of deductive reasoning and thus, without exaggeration, helped in the initiation of the scientific development that came later on in Europe. Jabir Ibn-Hayan and Ibn-Rushd (in Andalusia) known as Averroës, transferred this scientific methodology to the West. In Europe, religion contradicted science, and was thus weakened in order to develop science. However, in our case, religion was the base of science.


Abu Hanifa's Seminar:

In Abu-Hanifa's seminar, the first row comprised 40 prominent scholars in different fields: in religious jurisprudence, the Prophet's sayings, interpretation of the Qur'an, linguistics, poetry, literature, social matters, and so on. When they discussed topics requiring other specializations, they would ask an authority to join them or they would themselves go to him. For example, when discussing the jurisprudence of dyes and paints, Abu-Hanifa sent a student, Muhammad Ibnul-Hasan, to sit and watch dyers for a few weeks so they have an expert when they talk about dyeing.

We miss this teamwork due to our inability to listen or coexist with each other. In this episode, we want to provide a model of thinking. Let us talk with each other and do things together despite being different. The scholars in al-Hijaz held to their basics and those in Iraq foresaw the future. Thus, both completed the broad integrated picture of Islamic thought. We need both to enrich our culture. Thus, differences should never be a cause for dispute, but rather we should accept diversity and benefit from it. Allah says what can be translated as, “And if your Lord had (so) decided, He would indeed have made mankind one nation; and (i.e., but) they do not cease differing (among themselves),” (TMQ[6], 11: 118).

The seminar started when Abu-Hanifa was 40 years old and continued daily for 30 years, from the year 120 (A.H=after hijrah [pilgrimage] of the Prophet from Makkah to Madinah in 622 A.D).and until 150 A.H. The participants would go to work in the morning, and hold this meeting from maghrib (sunset) prayer until after the isha' (evening) prayer. Abu-Hanifa continued being a very rich merchant. He was a scholar with a profession.

Sitting on his right side in the seminar would be his student Abu-Yusuf, and on the left, there would be Thufar or Muhammad Ibnul-Hasan. Each of them sat with a pen and paper in hand. Hundreds would be sitting in front of them. Abu-Hanifa would begin the discussion, in economics, agriculture or any other subject. “What would the opinion of Islam be in so and so?” An expert would start analyzing the subject from his standpoint. Then the conversation begins by feedback from the audience. The priority to speak was to the foremost rows and by the raising of hands.

Abu-Hanifa would not give his ideas right away. Sometimes he would say his views. He would then tell Abu-Yusuf to write down what the gathering agreed upon, which sometimes amounted to several opinions. The other student would write everything in the conversation, as Abu-Hanifa wanted to explain the reasons behind the different views. When differences were greater than any reconciliation, he would ask each side to debate using the other side's view to guarantee the objective outlook and disentangle them from anything but the truth.

When in pilgrimage, he would discuss issues with the scholars of al-Hijaz, and sometimes came back saying, “I used to say the so-and-so ruling, and now I see it otherwise.” He once admonished Abu-Yusuf for writing Abu-Hanifa's view right away, saying, “That was only my view. Wait until we take all the views.” In that freethinking atmosphere, sometimes voices would get louder. Once, when he commented on a certain issue, a man told him that he was wrong. Abu-Hanifa remained silent. When he commented again, another man told him that he was wrong. An older member of the seminar wondered how he allowed that. Abu-Hanifa explained that this does not contradict with respect and said, “That is what I accustomed them to.” He once said, “Omar accepted it when a woman corrected him when he was on the pulpit.”

What do you think now about our history? Do you ever allow someone to tell you that you are wrong? Do you accustom people to tell you when you are mistaken?

Abu-Hanifa was not only good at bringing people together, but he was also highly distinguished for his knowledge and wisdom. Imam Malik said, “By Allah, if this man wanted to convince you that a wooden pillar is gold, he would be able to.” His student, Abu-Yusuf narrates, “We would differ with Abu-Hanifa, but by Allah, days would pass and we would return to what Abu-Hanifa said.” Thufar mentioned, “We collected knowledge from different people, and we found it scattered between them, but we found all of it with Abu-Hanifa.” Ash-Shafi'y said, “I have not known that on Earth someone is more able at deducing jurisprudence than Abu-Hanifa.” The Caliph al-Mansoor asked Abu-Hanifa from where he got his knowledge. He replied that he received it from Omar’s companions, Ibn-Masood’s companions, and Ali’s companions. Al-Mansoor stopped him and said, “You have gathered enough knowledge.” We on the other hand, refuse to hear that we are wrong.

In the seminar, when they would reach a solution after days of debate, people from outside the seminar would hurry to them at the call, “Allah is Great” knowing that a solution was reached. Members of the seminar used to leave or hasten important private matters for that enlightening atmosphere. Muhammad Ibnul-Hasan later became a teacher of ash-Shafi'y. Abu-Yusuf became the judge for the entire Islamic State later on, and an advisor for Caliph Haroon ar-Rasheed. When Abu-Yusuf was dying, his wealth amounted to 2 million dinars. They asked him to have a wish. He said, “I wish I could be in a seminar of Abu-Hanifa for half my wealth.” Ultimately, people become creative when others respect their ideas.

Let us look at some examples of what happened in the seminars. Abu-Hanifa once asked, “Imagine that the Tigris and Euphrates would start receding.” People started providing their ideas of what would happen. Abu-Hanifa then said, “What if, after the water receded, islands of land are formed and a man takes a part of the land and plants it.” It took some time before they reached a conclusion that it is lawful to allow that for the development of the whole nation. Then, they would start to branch the topic.

“Does he have to take permission from the ruler?” Some agreed and others did not, Abu-Yusuf had to write both views.

“What if someone starts throwing waste into the Tigris and Euphrates?” This happens now in our rivers. “He must be warned and pay a fine. Because it is for all Muslims and non-Muslims and must be respected.” Abu-Hanifa then went to the Emir and suggested assigning a panel to supervise over the Tigris and Euphrates so no one throw waste in them.

Here is another issue. As a lot of non-Arabs embraced Islam, they asked a question. “Is it lawful for a non-Arab to read al-Fatiha (The opening chapter of the Qur’an) in his own language in prayer?” They decided it was lawful, and many people from outside the seminar disagreed with that. A messenger came from al-Hijaz warning how this could lead to the loss of the Arabic language. When Abu-Hanifa heard the messenger, he informed the seminar of the new view. Later, they decided that it is lawful only until he learns Arabic, and then it becomes unlawful, thus balancing the ruling. Can you see how this understanding of coexistence added to humanity? This methodology was not present in the West except in the 19th century.

Abu-Hanifa was able to look at the problems of the community and find a solution through collaboration and dialogue.

To the west, Islam has a favor over the world for providing this civilized and organized form of coexistence.

To Muslims, start thinking of bridging your differences with others through dialogue.

Good night, and may the peace and blessings of Allah be upon you all.

Episode 5

In the name of Allah[1], the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad All Prayers and Blessings of Allah be upon him.

Let me welcome you all and let us continue our "Call for Coexistence".

In today’s episode, we will discuss five points which I hope we apply to our daily lives so that we would be able to coexist and accept each other. Allah says what can be translated as, “and act righteously among yourselves (Or: make reconciliation after differences) and obey Allah and His Messenger, in case you are believers.”(8:1)

Abu-Hanifa believed the Qur’an’s verses are limited in number, while daily events are not. He wanted to bridge the gap between life and religion. Thus, he introduced a new concept that was not known before which is juristic deduction.

Muslim scholars in Al-Hijaz at that time did not accept such innovations as they were not familiar with the circumstances in other places such as Iraq. As a result of his different views; Abu-Hanifa was accused of corrupting the Islamic religion and even of being an atheist.

Abu-Hanifa’s idea of juristic deduction sprang from an authentic hadith which narrates that prophet Muhammad All Prayers and Blessings of Allah be upon him asked Mo’az Ibn-Gabal what his reference in judging was. Mo’az replied that his first reference is the Qur’an, then the sunnah (the Prophet's tradition), then his own opinion and deduction.

Different people need different ways to deal with them. However, we have to deal with all kinds of people, as it is our duty to coexist and to make reconciliations. It was narrated that the Prophet All Prayers and Blessings of Allah be upon him said that the problems and the struggles between the Muslims lead to the deterioration of our religion.

The five points that can help you coexist with those who differ with you are:

1- Rational logic.

2- Scientific logic.

3- Outwitting.

4- Patience.

5- Holding firm to your beliefs.

Abu-Hanifa succeeded because he had the skill of dealing with all types of people. For example, in Al-Higaz, Abu-Hanifa was criticized for following his own opinion and neglecting the Prophet's All Prayers and Blessings of Allah be upon him sayings. Then, while he was performing pilgrimage, he met Al-Imam Mohammad Al-Baker who was one of the Prophet's (SAWS) descendents. Al-Imam condemned Abu-Hanifa for changing his grandfather's religion. Abu-Hanifa denied but Al-Imam insisted on his accusations. Thus, Abu-Hanifa asked Mohammad Al-Baker to sit where he pleased so that Abu-Hanifa would discuss the matter.

Al-Baker sat on a chair while Abu-Hanifa chose to sit on the floor and said that his respect for him was as highly as the companions’ respect for the Prophet (SAWS). Abu-Hanifa started asking Al-Baker a few easy questions in order to find some points of agreement. The first question was: “Who is physically weaker: men or women?” Al-Baker replied: “Women”. Abu-Hanifa said that the man’s share in inheritance is double the woman’s share, but if he was really neglecting the prophet’s sayings, he would have given the woman double the share of man as she is weaker. However, he did not dare do such a thing.

The second question was: “Which is more glorified by Allah: fasting or praying?” The Imam replied “Praying”. Abu-Hanifa continued his words saying that if he followed his personal opinion he would have told women to pray the prayers they have missed in Ramadan rather than fasting the days they missed, but he never dared to do so because it was not what the Prophet (SAWS) said.

The third question he asked the Imam was: “Which is more impure: urine or sperm?” The Imam replied: “In my grandfather’s religion, it is urine”. To this Abu-Hanifa replied that although this was his opinion he would never say that we have to perform the major ablution from urine and perform the minor ablution from sperm. Their conversation ended by Al-Imam Baker kissing Abu-Hanifa's forehead.

Another example was when Al-khawareg (dissidents) entered Al-Koofa mosque, carrying their swords asking Abu-Hanifa about two funerals for two people who have committed grave sins wanting to know if they died as believers or not.

The first funeral was for a man who was a drunk and died while drinking wine. The second funeral was for a woman who committed adultery and died pregnant with an illegitimate child. As Al-Khawareg believed that anyone who commits a grave sin is a rejecter of faith, Abu-Hanifa knew that they will kill him if he said otherwise. Hence, Abu-Hanifa pretended that he was distracted by the swords and that he had forgotten the question.

So he asked them if they are Jewish or Christians. They said that they were neither. Then he asked what their religion was. They replied that they were Muslims. Abu-Hanifa made them say the truth by their own will. They became confused and asked whether they deserve Jannah (paradise) or hell. Abu-Hanifa's answer was a quote from the Qur’an, where Allah (AWJ[4]) says what can be translated as: “So whoever follows me, then surely he is of me; and whoever disobeys me, then surely You are Ever-Forgiving, Ever-Merciful” (18:36). Thus, the debate ended in favor of Abu-Hanifa.

Abu-Hanifa did not mind changing his opinion if it was proved to be wrong. Zohair Ibn-Mo’awya once informed him that there were a number of ahadith, concerning a certain aspect in jurisprudence, which contradict his opinion. As a result, Au-Hanifa revised the matter and willingly changed his opinion.

Abu-Hanifa could also deal with those who couldn’t be convinced except by scientific thinking. He debated with atheists by using this method. Although Abu-Hanifa was the one who set the day for the debate, he arrived very late. He apologized and said that the reason for his delay was that he could not find a boat that could take him to the other side of the river. Suddenly, he found pieces of wood gathering together to form a boat. The atheist did not believe his story and then Abu-Hanifa wondered how they could not believe that a boat could be built by chance while they deeply believe that the whole universe exists unaided.

One day, Abu-Hanifa heard that there was someone who reviled Othman Ibn-Afan May Allah be pleased with him by calling him “a rejecter of faith”. Abu-Hanifa went to the man’s house and asked him whether he would accept his daughter to marry a rich, noble and honorable man, but also a rejecter of faith. The man replied that he would definitely disapprove. Abu-Hanifa replied that the Prophet (SAWS) too would never have allowed his two daughters to marry Othman if he was a disbeliever. The man was convinced and asked for Allah's forgiveness.

In another example, Abu-Hanifa said that in prayer Muslims do not have to read Al-Fatiha because the imam’s reading is enough. This idea was rejected by many people. Some people actually came from Madinah to argue with Abu-Hanifa. He told them that he cannot argue with all of them, and asked them to choose one. When they chose one, he asked, “Will you accept anything he says no matter who wins?” They said, “Yes.” Then he said, “You loose. This is my point. His words are enough.” They were very confused as most of them were young men. He then told them that they are from Madinah, so when they return where Malik is, who believes that each Muslim has to read Al-Fatiha, they should stick to their Imam. He even said that when he goes to Madinah, he will do what Malik does!

The third method of arguing is outwitting. Some people are not flexible. Abu-Hanifa used his tricky intelligence where he could not use reason. Abu-Ga’far Al-Mansoor killed many people and was the caliph in Iraq at that time. A man called Abul-Abbas al-Tusy worked at his council. This man hated Abu-Hanifa. Al-Mansoor invited Abu-Hanifa to attend a session. Al-Tusy said to the one next to him, “I’ll kill Abu-Hanifa today.” and Abu-Hanifa felt what the man schemed for. The man entered and said, “Caliph, can you permit me to debate Abu-Hanifa? I want to ask him a religious question.” Al-Mansoor was worried from Abu-Hanifa because he is a leader, and up-to-date. The man said, “Abu-Hanifa, the caliph has a certain opinion in someone and ordered us to kill him without saying any reasons. Should I kill him obeying the caliph, or disobey him?” Abu-Hanifa asked him if the caliph orders were according to truth or falsehood. Al-Mansoor said, “According to truth.” He said, “Apply the truth without asking.” Then, he won his friendship by changing the subject and saying a funny story. Such characteristics are gained through dealing with people. Do not isolate yourself from people. The Prophet (SAWS) said that the believer who interacts with people and tolerates their evil is better than the one who isolates himself.

Another example was when a couple came to him quarreling. The husband swore that he will divorce his wife and not talk to her unless she talked to him. She also said that she will not talk to him unless he talks to her. Abu-Hanifa said, “Nothing happened, you are not divorced.” When Sufyan al-Thawry heard about it, he went to Abu-Hanifa and said, “Do you legalize adultery?” He replied, “It is simple. She said to him that she will not talk to him unless he talks to her. By saying this, she did in fact talk to him. I reached a solution through an intelligent trick. I did not commit a sin.”

The forth principle is patience. Some people cannot be convinced by any of the previous ways, such as the people who insult you out of hatred or envy. Abu-Hanifa was insulted many times because he created new methods that were not acceptable at his time. One day a young man told him, “You are an innovator, and a disbeliever.” He replied, “Only Allah (AWJ) knows that I am not. I ask Allah to forgive me if you are right, and to forgive you if you are wrong.” The young man said, “I was wrong. I ask Allah’s forgiveness.”

By the way, he was not only patient with those who disagree with him, but also with the disobedient. For example, he was known for praying the voluntary night prayer almost everyday. He had a young neighbor who used to drink a lot and become really noisy singing that he lost everything. One night, Abu-Hanifa didn’t hear him, so he asked about him. He was told that the police arrested the young man so he went to the police to release him. On their way home and he didn’t talk to him. When they arrived he said, “You can attend my lessons at the mosque if you want”, and this young neighbor later became one of Abu-Hanifa’s students.

Abu-Hanifa was humorous with some people too. One day, he was ill and a man visited him and stayed for an hour. Abu-Hanifa was tired. The man told him, “It seems that I have tired you.” He said, “No, you are tiring me even if you are at home.”

This is Islam, and we are proud of it. This program is to teach you all how to coexist with each other: Muslims and non-Muslims. This is how our Prophet (SAWS) taught us to deal with those who disagree with us. So while we opt to coexist, we do not want anyone to impose their culture upon us.

The last point today is that if someone attempts to impose their opinion upon you in basic issues, you should insist on your opinion. Coexistence does not mean losing our personality or giving up your rights.

The man we mentioned earlier, Al-Mansoor, plotted against Abu-Hanifa because he did not like him since he was against the Abasiyans. One day he ordered Abu-Hanifa to be the magistrate, but Abu-Hanifa refused. He refused because he knows that the caliph does not provide the magistrates with any freedom, and freedom was a basic rule in his life.

For disobeying the caliph, he was whipped everyday ten times until his blood reached his heels. He said, “I will not accept. I am free.” This is how this great man coexisted without renouncing himself.

Abu-Hanifa was hardly whipped, imprisoned for many days, and is now on his death bed.

He succeeded in his life because he was able to coexist with himself, and he was a pious man. He was also so elegant. He is a university it himself. Some people say that he died in prison while others say that he died a few days after he was set free. Al-Mansoor was afraid that a public revolution may take place after Abu-Hanifa was whipped the 120 lashes which is why he set Abu-Hanifa free.

When the Al-Mansoor let Abu-Hanifa go, he was so weak and tired. His son asked him, “I want to take your opinion in so and so.” He replied, “I cannot, son. The caliph ordered me not to give my opinion in anything.”

Because he wanted to unite Muslims, he obeyed the caliph and yet kept his freedom.

When Abu-Hanifa died, 50.000 people prayed for him at his funeral. They were not able to pray all at the same time. They divided themselves into six groups.

We now finished the story of this great scholar, Abu-Hanifa. Next episode inshAllah will be about another great scholar in Hanafi jurisprudence.

ash-Shafi'y was born in the same year Abu-Hanifa passed away. Allah is merciful with Muslims. The last one who prayed for Abu-Hanifa was his son, Hamad. Abu-Ga’far Al-Mansoor prayed for him too. Those who believe in freedom and coexistence are immortals, while those who believe in strength are mortals.

When the great Muslim leader Salah Ad-Din came to Egypt, he ordered that Abu-Hanifa’s jurisprudence be taught at schools in Egypt, although he was a Shaf’I (follower of ash-Shafi’ey’s school of thought). He also sent his sons to learn Maliki jurisprudence in Madinah. This is a great example of coexistance. He believed in coexistance, and that is why he won his struggles.

Before Abu-Hanifa died, he asked the people not to burry him in this place, because it is occupied by Al-Mansoor. He wanted to be burried in a free territory. When Al-Mansoor heard about this incident he said, “Who will forgive me for what I have done to Abu-Hanifa in his life, or after his death?” May Allah bless his soul. Scholars say that every Muslim should pray for him as he delivers the islamic jurisprudence to us until this day.

Episode 6

In the name of Allah the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad .

The idea behind this program originated from the conflicts we are facing in our countries among the Muslims themselves.

Our intention throughout this program is derived from the following ayah that says, what can be translated as, "Surely the believers are only brothers; so make a reconciliation between your two brothers…" (49:10). Another ayah that stresses this meaning, "…so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences…)" (8:1).

Our program tackles these points through learning about the four Imams of Islamic jurisprudence. We are honored to have a specialized scholar, Dr. Osama Refa'y, the Mufti[An Islamic scholar who is an interpreter of Islamic law, and is entitled to issue fatwas (legal opinions)] of A'kkar in Northern Lebanon, to discuss with us Imam Abu-Hanifa’s application of coexistence.

Mr. Amr Khaled:

What is the Abu-Hanifa’s main characteristic? And what was he motivated by?

Dr. Osama Refa'y:

Imam Abu-Hanifa’s main characteristic was his concern with humanity and the dignity of humans. The humanity and dignity of humans was easily preserved by shari’ah (Islamic law) For example, the majority of scholars agreed upon confiscating the wealth of an incompetent person when he/she reaches 25 years of age. Imam Abu-Hanifa disagreed with them saying that a person is free in and is responsible for their actions and beliefs, and will be held accountable for this in the hereafter. Although scholars contradicted him, he believed that no stone should be left unturned in preserving the freedom, and dignity of man.

Mr. Amr Khaled:

This point leads us to the issue of women in Abu-Hanifa's jurisprudence. How did he tackle the issues of women's freedom in getting married and holding the office of judge?

Dr. Osama Refa'y:

Imam Abu-Hanifa, may Allah bless his soul, regards women as an integral member of any society, fully competent to take action and bear the responsibility of these actions. For instance, his opinion is that if a rational mature woman wants to marry someone, then her guardian has no authority to deny her the legal right to choose her husband. He only has the right to object if the girl chooses to marry an ineligible suitor. Her decision is given precedence over her guardian’s according to the Islamic law. The Prophet (SAWS) acknowledged this right by saying that an unmarried woman is more entitled than her guardian to choose her husband.

In spite of the fact that the other Imams disagreed with Imam Abu-Hanifa regarding his opinion, yet their disagreement was not absolute. It is noted that al-Hanafy juristic school states that it is more appropriate for a woman not to personally fulfill the contract of her marriage so as not to be attributed to any sort of impudence. Meanwhile, a balance between the woman's wish and her father's should be struck.

Mr. Amr Khaled:

I would like to emphasize that this is the opinion of Imam Abu-Hanifa, who lived in the year 80 A.H. It is a clear proof for those who accuse Islam of denying the freedom of women that Islam infact preserved the rights of women.

Some people would say: ‘How can we learn about coexistance from the stories of the four Imams, while they themselves (the four imams) disputed over hundreds of issues?’

Dr. Osama Refa'y:

It is said that coexistence is accepting the other, but I cannot accept the other unless I have sound knowledge of his culture. Consequently, if we consider the four Imams as an integral image of Islamic unity and coexistence, we have to realize that the reasons for their differences in the issues of Islamic jurisprudence are justified. When anyone of us hears the justifications of the one opposing him, he will be convinced that he has his own reasons. It is then that we come to accept the other.

Mr. Amr Khaled:

Speaking of differences, I would like to refer to the many youths who sometimes accept only one opinion and absolutely refuse to listen to other opinions.

Dr. Osama Refa'y:

This is one form of fanaticism. Fanaticism may be a blind-folded support to one school or may take the form of relentless opposition to other schools or sects.

The four Imams agreed upon all the issues related to the fundamentals of the Islamic creed, while they disagreed upon the branches of Islamic jurisprudence such as the detailed rules of prayers, fasting, …etc. Nevertheless, their disagreement is necessary and a mercy from Allah Glorified and Sublime be He on this ummah.
When a man came to write a book on the differences of the jurisprudents, Imam Ahmad asked him to call it the “Book of Abundance”.

Now, let us return to our major point; the reasons of the disagreements between the Imams. There are three main reasons. First, the nature of the human soul that varies from one person to the other. Indeed, people are different in their abilities, cultures, and styles. Second, the nature of the texts of the Glorious Qur'an and sunnah (the Prophet’s tradition), which may hold more than one meaning. Third, the differences which exist in customs and traditions.

To further apprehend the nature of the differences between the four imams, let us reflect on the Prophet’s (SAWS) words when he said that the buyer and the seller have the option of canceling or confirming the deal unless they separate.

Abu-Hanifa and Malik considered that the contract is fulfilled upon oral agreement. Meanwhile ash-Shafi'y and Imam Ahmad stipulated the physical separation of both contractors in order to consider the contract fully fulfilled. Abu-Hanifa then asked ash-Shafi'y, 'What if both of the contractors were in the same boat in the middle of the sea, how come they get separated physically?' ash-Shafi'y then reconsidered his view of the hadith based on Abu-Hanifa's logical interpretation.’

Mr. Amr Khaled:

I want to emphasize that even though they were discussing the same hadith; each one of them had a different view for the word 'separated'. This accentuates the flexibility and tolerance of Islam.

Dr. Osama Refa'y:

Precisely, ash-Shafi'y even suggested a rule to reduce the consequences of dispute. He said: ' Islamic jurists have agreed that Allah (SWT) does not enforce punishment because of a debatable issue'. Similarly, Omar Ibn-Abdul-Aziz, the renowned caliph, and his successors emphasized this rule by announcing: 'If you see a man practice a debatable issue, upon which you do not agree, do not forbid him form practicing it.’

Mr. Amr Khaled:

That is why when ash-Shafi'y visited Abu-Hanifa's grave; he did not practice his own view of raising up his hands with dua'a (supplication). Instead, he practiced Abu-Hanifa's method, and hence respecting his view in this regard.


Dr. Osama Refa'y:

Correct. Here is another example. When Abu-Hanifa met Imam Malik in Madinah to discuss some juristic issues, Layth Ibn-Saad (one of the followers of Imam Malik) asked him about their weary discussion. Imam Malik answered: 'I was debating a man whose logic could easily convince you'. Similarly, when Abu-Hanifa was asked about Imam Malik he said: 'I've been conversing with a mountain of knowledge.’

Mr. Amr Khaled:

Indeed; this encourages all of us to follow suit. I recall when Imam Ahmad Ibn-Hanbal suggested that the basmallah[In the name of Allah, The All-Merciful, The Ever-Merciful] should never be spoken out loud except in Madinah, in which Muslims speak it out loud, out of respect of their practice and for reconciliation.

Dr. Osama Refa'y:

Moreover, when Abu-Yusuf (a follower of Abu-Hanifa) came along with the Abbassid caliph to Madinah, the caliph did hijamah [an Arabic term for cupping], a practice that Abu-Hanifa considers a nullifier of ablution. The caliph followed the view of Imam Malik that such an act does not spoil the ablution. Yet, Abu-Yusuf respected Imam Malik's view and was led by the caliph in prayer.

Another example is when al-'Andaliyy (one of the followers of Imam Ahmad) related a discussion between Imam Ahmad and Ali-Ibnul-Madiniyy (a distinguished scholar). In that discussion, Imam Ahmad insisted that each one of the ten, who were promised jannah (paradise) by the Prophet (SAWS) in his hadith, will unquestionably enter the jannah. While al-Madinyyi disputed this point and believed that their entering the jannah should not be considered a given, as they were yet to await the grant of Allah. Al-'Andaliyy said: 'They were conversing so loudly that I thought they would fight'. After the discussion had ended, Imam Ahmad then held Ibnul-Madiniyy's hand and told him: "Haven't we been joined by our brotherhood even though we've disagreed?”


Mr. Amr Khaled:

Can we have a closer look regarding the difficulties that Abu-Hanifa faced in his defense of the Islamic creed?


Dr. Osama Refa'y:

Imam Abu-Hanifa was a key factor by which Allah (SWT) helped the Sunni Muslims of Iraq to stand firm in such a sectarian and conflict-filled ambiance. He indulged in debates with people of different juristic schools of thought as well as al-Khawarij [A group of people who rebelled against Ali Ibn-Abu-Taleb (RA) after he had acceped arbitration, and finally assassinated him (RA)]
(the dissenters) and al- Murji'ah especially in Kufah.


Mr. Amr Khaled:

How did he overcome the complexities of being in such an environment?


Dr. Osama Refa'y:

He was firm in his faith. He used his logical interpretations of the sunnah (the Prophet’s tradition) in his debates with such misguided sects instead of the Qur'an; as he emphasized that they interpreted it in a wrong way. He asked his followers not to argue with any group regarding creed-related issues.


A group of al-Khawarij once asked Abu-Hanifa about the validity of performing the funeral prayer on a Muslim whom they killed unjustly, claiming that he was a renegade. They wanted Abu-Hanifa to issue a verdict contradicting theirs, in order to justify executing Imam Abu-Hanifa. Abu-Hanifa realized this and asked them whether the man was a Jewish, a Christian, or a Muslim and their answer was "A Muslim." Abu-Hanifa then answered with ease, 'Then you have answered your question yourselves!'


He was a brilliant speaker who studied the laws of speech. Another group of Khawarij asked him about the validity of arbitration (regarding the famous dispute between Imam Ali and Mu'awiyah). He then answered: ‘Since we are discussing this issue, isn’t it rational that we assign a judge between us in case we keep arguing about it and fail to come to an agreement?' They answered, 'Yes'. Abu-Hanifa then again responded, 'Then you have answered yourselves!


Mr. Amr Khaled:

The learned lessons from the life of Abu-Hanifa are numerous. One important lesson is that we must be firm regarding the fundamentals of the tenets of faith while the branches’ interpretation allows more flexibility and broadness. Is there anything more you wish to add, Sheikh?

Dr. Osama Refa'y:

We deduce that being steadfast with our Islamic creed does not imply that we do not coexist. Coexistence is a lesson we learn from the life of the Prophet (SAWS). Having different juristic schools of thought is a blessing from Allah (AWJ). Disagreement is acceptable if done within the frame of fraternity.


Mr. Amr Khaled:

Let us end our episode with this wonderful statement by Abu-Hanifa describing his real attitude towards those who disagree with him when he said: ‘O Allah! Let our hearts be tolerant of those who bear grudge against us’.

peace

I want to apologize because I didn't keep posting the Episodes ....

you can follow out the Episodes from here: A Call for Coexistence

peace

format_quote Originally Posted by mariam.

peace be upon you ALL:

Let's make this thread the best example of COEXISTENCE between religion, between sects and nations.
and I think that the FIRST step to make this COEXISTENCE reality is dialogue.
Let's discuss ..with cultural and superior conversation .. With out fanaticism or extremism ..
Intelligent conversation from heart to heart.

Are you curious about Islam .. do you have any Question .. any suspicion
.... dialogue with me about, maybe I can HELP you

IF we still have a different OPINION .. maybe could this help us to understand each other.

peace

Wow.. this thread took me all night to read..
MashaAllah great posts.
JAzzakAllahu , thanks for sharing all this.

format_quote Originally Posted by (¯¨›Åÿê§h勨¯)

Wow.. this thread took me all night to read..
MashaAllah great posts.
JAzzakAllahu , thanks for sharing all this.

your welcome sister

format_quote Originally Posted by Rezvana

Assalamu Alaikum

I recently completed an open university course called Islam in the West: Politics of the coexistence. It was an excellent course from which many muslims and non muslims can learn many things about the environment in which muslims reside and how we can learn much from one another through patient communications regarding many topics such as integration, education, social policies etc. Take a look at the open university website to check it out insha allah

wasalam

Jazaka'allah khairan sister .. I hope this courses help us to coexist with each other and forget our differences.

this is the link .. Islam in the west (Open University)