Articles

The Importance of Intellectual Security and its Role in Preserving Society
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 10-01-2024

The Importance of Intellectual Security and its Role in Preserving Society

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

Every nation is keen on the intellectual well-being of its children as well as protecting them from doubts, deviations, extremism, terrorism, fanaticism, and Takfir (Accusing Muslims of disbelief). These are barriers to reason, beyond the human norms, both in terms of religion, thought, and ethics.

Thought refers to the concepts and judgments produced by the mind, which is the cause for legal capacity, and Allah the Almighty has made it a means of honoring humans, as He said {What means}: "And We have certainly honored the children of Adam." [Al-Isra`, 70]. The commentators said: "Allah the Almighty, honored and distinguished the offspring of Adam with intellect and knowledge."

Therefore, safeguarding the mind from influences that deviate it from the path of guidance and righteousness is one of the most obligatory duties as well as a fundamental necessity for sustaining life. Preserving intellectual security is a safeguard for the dignity that Allah the Almighty has honored each individual with, constituting the foundation upon which relationships between the children of Adam are built. This requires protection, maintenance, and security. Preserving intellectual security is synonymous with safeguarding the five necessities that Islam has commanded to protect: the preservation of religion, life, intellect, progeny, and wealth. Sound thinking leads people from darkness to light, guiding them to the straight path, as Allah Almighty says {What means}: " Verily, this is My way, leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you. that ye may be righteous." [Al-`An`am, 153].

 

If intellectual security had great significance and immense impact on social security in the past, its effect in these days is even more significant and greater. In fact, the danger of intellectual invasion might be more potent than the danger of military invasion because it targets the cultural structure of society without individuals being aware of it or realizing its danger. Therefore, resisting it requires multiplied efforts and great vigilance from scholars, thinkers, educators, and others.

 

The passage of time has brought about unprecedented events and developments, especially in the context of the rapid evolution of social media and the immense openness to the world, making the world now resemble a small village. Therefore, it is essential to focus on intellectual security and employ all means and methods to fortify our children against the ailments of the new era that target the soundness of thought, erode the foundations of beliefs, and threaten the safety of faith. Allah, the Most High, says {What means}: "It is those who believe and confuse not their beliefs with wrong - that are (truly) in security, for they are on (right) guidance."." [Al-An'am, 82]. Thus, preserving intellectual security becomes one of the top priorities that should be carefully attended to, with scholars engaging with their reality, addressing emerging issues, and finding comprehensive solutions to immunize society from the influence of foreign ideas.

Islam has established a set of measures to protect intellectual security in society, including:

Firstly: The Quran should be the guide for life, the path of guidance, and righteousness. Allah, the Most High, says {What means}: " Verily this Qur’an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;" [Al-Isra`, 9].

 

The Quran was revealed by Allah as a book of guidance to the straight path, a light guiding those who seek His pleasure on the paths of peace, leading them from darkness to light. It is a fortress that keeps the mind safe, stable, and capable of repelling doubts. To safeguard the mind from the darkness of ignorance, it must be built on firm principles and solid foundations of intellectual and religious constants that are not vulnerable to doubts or shaken by deviations. It is a rational thought that derives its certainty from verses of established meaning in the Book of Allah and the Sunnah of His Messenger, peace be upon him. Such thought does not accept doubt or deception, adheres to the truth, and rejects falsehood. Allah, the Most High, says {What means}: "He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding." {Al-Imran, 7}.

Secondly: Reinforcing the values of human brotherhood in society and the relationships based on mutual respect among people.

 

The intellectual security in society is a structure that begins with its foundational principle: the intellectual approaches through which individuals interact with each other. These approaches can either be based on enmity and exclusion, or they can be based on acquaintance and harmony. Allah addresses all people as His servants and organizes the relationship of Muslims with others on the basis of justice in dealings and human values rooted in brotherhood, affection, and love, regardless of their religion, ethnicity, or color. Allah says {What means}: "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 (not that ye may despise (each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)." [Al-Hujurat, 13].This relationship based on affection and human brotherhood is manifested through the Constitution of Medina, established by the Prophet Mohammad (peace be upon him). This document laid a solid intellectual foundation for maintaining social security, as it encompassed the establishment of a community where individuals come together under one umbrella where Muslims viewed others with an inclusive and coexisting perspective, forming a strong basis for building a civilized society.

 

Thirdly: Allah, the Almighty, has commanded us to refer to reliable sources when adopting ideas.

 

Islam has shown great care for intellectual well-being, starting with the prohibition of material substances that affect the mind, such as intoxicants and drugs, which disturb the balance and lead to deviation. This also includes being cautious when using modern technology and digital influencers. Modern technology was originally designed to make life easier, advance civilization, and enhance cultural aspects. The Prophet Mohammad (peace be upon him) emphasized the importance of wisdom, stating, "Wisdom is the lost property of the believer; wherever he finds it, he has the most right to it" (Sunan al-Tirmidhi). However, the misuse of these tools and failing to monitor and guide children in their optimal use can lead to addiction and negatively affect their mental and psychological well-being. Additionally, it can affect their behavior in society and isolate them from the real  challenges of life, directing them towards a virtual world without awareness or understanding.

 

In addition, Allah has commanded us to verify information from reliable sources and not pay attention to false rumors or suspicious sources. He emphasized the necessity of consulting scholars when forming opinions or adopting judgments. Allah says: {What means}: "When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Apostle, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of God unto you, all but a few of you would have fallen into the clutches of Satan.." (Quran 4:83).Therefore, genuine religious institutions that preserve the security of society and educational curricula promoting a culture of social security, aligned with the objectives of Sharia in fostering understanding and harmony among people, should be the authentic source and impregnable fortress for intellectual security in society.

Neglecting intellectual security and not paying attention to it will lead our children to fall into the traps of those who invalidate the truth, the schemes of the malicious, and the doubts of the skeptics. It will also result in the emergence of terrorists, extremists, and those who declare others as unbelievers. As Umar ibn Abdul Aziz, may Allah be pleased with him, said: "Whoever makes his religion a means of disputes will frequently change his position." (Reported by Al-Darimi with an authentic chain of narration).

 

Fourthly: Adopting an Islamic discourse that believes in the freedom of thought and structured dialogue to reach firm intellectual convictions. 

Islam is a religion of leniency, tolerance, and mercy. It is one of the most important means to spread intellectual security in society. Allah, the Almighty, says {What means}: " It is part of the Mercy of God that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (God’s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in God. For God loves those who put their trust (in Him)." [Al-Imran, 159]. Therefore, Allah has commanded us to engage in dialogue with those who differ with us using the best manners. There is no compulsion or coercion in religion. Moreover, Islam did not make freedom absolute; rather, it regulated it with guidelines to preserve it from chaos and violation of the rights and dignity of others. Thus, the spilling of blood and violating people's wealth is not permitted. Islam established a framework that safeguards freedom from chaos and destruction.

The guidelines for the Islamic discourse are to be wise, aligned with the realities of life, offer solutions, and reach constructive results, avoiding exclusionary and provocative rhetoric. Allah, the Almighty, says {What means}: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best" [An-Nahl, 125]. Therefore, Islamic discourse stands out by engaging people with good manners and ensuring that the rights and freedoms of others in belief are not violated.

 

Fifthly: Intellectual security is the vessel for good behavior and noble ethics:

Intellectual security preserves humanity from deviation and serves as a vessel for virtuous qualities and noble ethics worthy of praise. These include qualities such as truthfulness, honesty, justice, equality, mercy, forbearance, and tolerance. Therefore, Islam has urged in numerous verses to safeguard intellectual security, making it a duty and an essential part of our religion and creed. This is because what cannot be fulfilled except through a specific action becomes obligatory when that action is realized. When intellectual security is achieved in a community, the community becomes strong in its beliefs, values, and ethics, influencing others without being influenced by any foreign ideas, whether in adversity or prosperity, weakness, or strength.

Sixthly: Islam encourages the development of human thinking and the enrichment of knowledge with everything beneficial and useful, leading individuals from the darkness of ignorance to the lights of knowledge and understanding. The first revelation in the Quran was the command to read, as stated in the verse: "Read in the name of your Lord who created" [Al-'Alaq, 1]. Moreover, God emphasized the tools of knowledge and writing by swearing by the pen in the verse: "Nun. By the pen and what they inscribe" [Al-Qalam, 1]. This reflects Islam's emphasis on reading and writing. Additionally, Islam encourages individuals to break free from the framework of ancestral ignorance and to exercise freedom of choice, thinking, and reasoning. It invites people to contemplate the greatness of the Creator through reflection on His creation. God says: "Do they not look at the camels – how they are created?" [Al-Ghashiyah, 17]. He also says: "Say, 'Observe what is in the heavens and the earth'" [Yunus, 101]. Moreover, God says: "Indeed, We have made clear to you the signs, if you will use reason" [Al-Hadid, 17]. Many other verses encourage individuals to contemplate the signs of the universe and consequently form intellectual resilience for the minds.

Today, we are in need of spreading the spirit of love and brotherhood among people, based on strong divine principles, and continuous diligent efforts to fortify the community against destructive dark ideologies. It is essential to enhance global peace and propagate the true message of Islam that calls for love towards others and collaboration among all people.

And all perfect praise be to Allah the Lord of the Worlds.

 

 

 

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Summarized Fatawaa

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

What fulfills the requirement of Suhoor?

Suhoor is fulfilled by eating even a single date or drinking a sip of water, anytime after midnight and before Fajr, with the intention of strengthening oneself for fasting.

What is the meaning of the Udhiyah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Udhiyah (Sacrificial Offering) refers to the livestock (An'am) that is slaughtered as an act of drawing closer to Allah the Almighty. This takes place on the day of Eid al-Adha (the 10th of Dhu al-Hijjah) and during the three days of Tashreeq that follow the day of Eid. And Allah the Exalted knows best.

Is it permissible for a woman in her menstrual period to recite from the Mus-haf (copy of the Quran ), or to recite by heart?

A menstruating woman is permitted neither to recite nor to touch the Quran according to what Ali Bin Abi Talib (May Allah be pleased with him) reported about the Prophet (PBUH) who was only held from reciting the Holy Quran by Janabah (Major impurity) [Al-Tirmizi in a sound Hadith]. Although Janabah and menstruation are major impurities, a menstruating woman is permitted to supplicate Allah (Duaa`) and make Zikr (Tasbihat ), even if these involved saying words from the Holy Quran, provided that she does not mean the words for themselves but as a supplication, or Zikr. Moreover, she is rewarded for not reciting the Quran during her menstrual period because she abided by the injunctions of Allah.