قصة غايات القرآن الكريم مع المفكر حسن فرحان المالكي
The Story of the Objectives of the Qur’an with the Scholarly Work of Shiek Hassan Farhan Al-Maliky
By: Faysal Burhan
Published: 2021
Editor: Munir Merchant
Abstract
Shaykh Hassan al-Maliky’s teachings are some of the most outstanding contributions to understanding the objectives of the Qur’an. He states that the Qur’an calls for sixteen global Ghayaat (Objectives), which are optimal for a person’s growth and prosperity. In addition, four other goals are related to God’s relation with the individual. These topics include justice, intellectualism, trials, taqwa (abstaining from harming and hostility), and the remembrance of God. Unfortunately, the early resources of Islamic theology, including the Sunnah and Hadith, do not study the Qur’an’s core aspirations and objectives.
Al-Maliky has become an outstanding authority in Islamic intellectual history. Al-Maliky criticized and challenged the Saudi Salafi’s education system, which he had taught earlier in his career. Taking his complaints to the higher education authorities cost him his teaching job. Al-Maliky dedicated his time to studying Islamic intellectual history and the scholars’ and clerics’ lives that produced Islamic theology. He presents his subject scientifically—his analysis of the historical events considers the political influence, evolved creeds, culture, and tribal associations. Describing the influential elements that formed this intellectual history makes his work valuable and trustworthy.
The Objectives of the Qur’an
In his writings, interviews, presentations, and social media, al-Maliky addresses the Qur’an’s twenty objectives. Sixteen of these are related to nourishing a person’s beliefs, traits, and manners—the other four objectives strengthen an individual’s relationship with God. Each goal requires a comprehensive scholarly study to give it its due role in community-making. Four of the sixteen Ghayaat (Objectives) are universal and shared with other peoples and nations of the world—Justice, learning and education, charity, and believing in God and the Day of Accountability/Justice. People globally acknowledge such noble criteria, for God integrated them into their innate nature. The author briefly discusses some of these Qur’anic goals, starting with the four global ones.
Al-Ibtila’ (Trial and Test)
الابتلاء (trial and test) is the Qur’an’s number one objective. Allah sets Ibtila’ for measuring a person’s ability to maintain Godliness and taqwa—ceasing mischief and hostile acts while building the earth. God created humankind and trials along with them to test the endurance of their submission to His Will. Unlike angels fashioned as pure submitters, Satan is a party to the existence of humanity.
35:6 إن الشيطان لكم عدو فاتخذوه عدوا إنما يدعو حزبه ليكونوا من أصحاب السعير
Lo! The devil is your enemy, so treat him as an enemy. He only summoned his faction to be owners of the flaming Fire. (35:6)
The Qur’an tells us that living and dying on the earth are made solely as a trial for people. Consider the following passages,
تبارك الذي بيده الملك وهو على كل شئ قدير
الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا وهو العزيز الغفور
Eternally Blessed is He in Whose hand, the supreme king of the universe, and He is the influential designer of His laws for everything. The One who created death and Life that He may test you, which of you will do better works? He is the Noble, the Forgiving. (67:1-2)
76:2 إنا خلقنا الإنسان من نطفة أمشاج نبتليه فجعلناه سميعا بصيرا
Verily, We created humankind from a drop of mingled sperm to try him, so We gave him (the gifts) of hearing and sight. Qur’an 76:2
11:7 وهو الذي خلق السماوات والأرض في ستة أيام وكان عرشه على الماء ليبلوكم ايكم احسن عملا
He (Allah) created the heavens and the earth in six stages … Life is a test for yourselves to see which leads a balanced life and is best in conduct. (11:7)
Remember, modern science speaks of 4.5 billion years required for the earth to become suitable for people. And indeed, all that could be a step in God’s plan for testing people. Yet, committing sins for some is as easy as drinking water. According to the Qur’an, Allah gave people all: their being, organs and limbs, mind, heart, senses, health, wealth, offspring, beauty, love for others, and Mother Earth are subject to trial.
ولاتقف ماليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا
Follow not that of which you do not know; the hearing and the sight and the heart shall be called to account [on the Judgment Day!] (17:36)
This passage dictates a basic rule: People are accountable for everything they do. One must have good knowledge of a matter before acting upon it. The misuse and abuse of what God gives the individual—the senses, the sight, the hearing, the mind, limbs, health, wealth, etc. is an outright failure of the person under test.
Yet, in another passage, Allah states:
ولو شاء الله لجعلكم أمة واحدة ولكن ليبلوكم فيما آتاكم فاستبقوا الخيرات الى الله مرجعكم جميعا
Had Allah willed, He could have made you one nation, but He might try you by what He has bestowed upon you. Race with one another in good works…(5:48)
Al-Maliky holds that the brain carries greater weight in accountability, for it is an individual’s only intellectual organ that distinguishes wrong from right. Al-Ibtila’ may occur in stages—the senses communicating with the mind may sin first. Then, the sinful act could settle in the heart, spoiling the faith, Iman, of a person, and this is the ultimate goal that the devil wanted to achieve.
The question that this poses, al-Maliky adds, is: Why has such a meaningful Qur’anic objective not received even a minor study focused on the crucial role of the senses, mind, or heart in preventing evil-doing? Why is there no discussion of the role taqwa plays in reducing acts of aggression and hatred? Yet hundreds of thousands of pages encourage violence, false accusations of disbelieving, and fostering hate.
Al-Addle (Justice)
Justice is the second Qur’anic objective that received no heavy study or classification in Hadith volumes by the early clerics. Al-Maliky holds that al-‘addle is a worldwide trait taught by the previous prophets. The Qur’an states:
ان الله يامر بالعدل والاحسان وايتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون
Behold, God enjoins justice, and the doing of good, and generosity towards [one’s] fellow people; and He forbids all that is shameful, and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind. (16:90)
57:25 لقد أرسلنا رسلنا بالبينات وأنزلنا معهم الكتاب والميزان ليقوم الناس بالقسط
We verily sent Our messengers with clear evidence and sent down with them the Scripture and the Scale [of balance] that the people may maintain [their affairs] in fairness. (57:25)
Al-Maliky questions why ‘addle, a crucial Qur’anic concept, was not transmitted to the world’s people as a mutual bond rather than declaring wars against them. Al-Maliky teaches that the criteria of ‘addle precedes belief (faith). Before and after Islam, all nations adored ‘addle and esteemed fairness. Al-Maliky added Allah allows people to believe or disbelieve in Him, yet He did not give people the same privilege for ‘addle. Without ‘addle, chaos and corruption would be imminent, al-Malily added.
He claims no sections or chapters exist in all primary Hadith sources on ‘addle. Because of its absence, corruption found its home in Muslim societies. Yet, most other nations enjoy far more justice in their progress toward building the earth.
Al-Ibadah (The Rituals, a Way to Become Spiritually Close to God)
Al-Ibadah is a wholehearted submission to God. The common forms of worship rituals—prayers, pilgrimage, and fasting. These are not the goals of Ibadah. These rituals accomplish the purpose and objective— remembering God and building a closer connection and repentance to God. Allah said,
انني انا الله لااله الا انا فاعبدني واقم الصلاة لذكري
“Establish prayers for remembering Me.” (20:14)
As al-Maliky explained, nowadays, Muslims are under the impression that they pray to God because prayers are compulsory. On the contrary, prayers are for people’s benefit—giving them the strength to overcome their desires. He added prayers are faith, ايمان, charging methods, and a spiritual connection to God. The stronger the belief, the closer a person to God, and the farther away from vices, wrongdoing, and evils. Allah said:
اتل ما اوحي اليك من الكتاب واقم الصلاة ان الصلاة تنهى عن الفحشاء والمنكر ولذكر الله أكبر والله يعلم ماتصنعون
Recite what has been sent down to you of the Book, and establish the Prayer. Prayer forbids indecency and dishonor. The remembrance of Allah is [even] greater, and Allah knows what you do. (29:45)
In reality, those who pray but do not abstain from indecency do not pray since God described the Prayer as enabling people to avoid sensuality and the dishonorable.
29:45 اتل ما اوحي اليك من الكتاب واقم الصلاة ان الصلاة تنهى عن الفحشاء والمنكر ولذكر الله أكبر والله يعلم ماتصنعون
Recite what has been revealed to you of the Book and keep up Prayer; indeed, Prayer keeps (one) away from indecency and evil, and the remembrance of Allah is the greatest, and Allah knows what you do. (29:45)
Al-Maliky argues that Hadith resources only considered the prayers’ physical attributes and mechanics. Still, the Qur’an’s full attention is on khushu’, خشوع, the spiritual status of humbleness and self-presence before Allah.
قد أفلح المؤمنون الذين هم في صلاتهم خاشعون
“Indeed, successful are those believers, who are humble in their prayers.” (23:1-2)
Al-Maliky further states that the Prayer’s expected results, deterrence from sensualities, indecencies, and self-desires, are not achieved when poorly performed and fail to inhibit such evil acts.
The Prayer’s higher objective is a strong spiritual connection with Allah for enforcing taqwa (preventing harm and hostility). The Qur’an states,
واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعين.
“Help yourselves [reaching purity and taqwa] by steadfast patience and [devote] prayers. Behold, such is hard except for those with خشوع, humbleness.” (2:45)
Al-Maliky states that it is essential to realize that God’s pleasure in achieving khushu’ is a nobler and higher goal than the means of obtaining it. He gave an example of a pen used for writing. The regard for the report should be higher than the concern over the pen. Al-Maliky alleged that the priority equation changed because Muslims moved away from the Qur’an’s teachings. The prayers’ mechanics became the goal, and one’s presence before Allah became irrelevant.
Al-Maliky contends that many mosques, including the two Sacred Mosques of Mecca and Medina, have become spiritually dry, deluding, and misguiding. The congregational prayers have promoted political agendas and accusations of kufr, hate, and violence.
Al-Malik’s reasoning for the spiritual bankruptcy is the clergy’s irrelevant and in-depth discussions and rulings on the Hadith and Sunnah outside their essences. More often than not, such methods and debates further negate the Qur’an and, as such, turn people away from the real spirit of Islam.
Al-Iman (Faith)
Faith/belief. The Faith objective follows that of justice. Al-Maliky states the Faith objective trails the Justice objective–God did not give people a choice between justice and injustice. He demands fairness in all affairs. As for Faith (Iman), God has decided whether people can believe or disbelieve. Therefore, the ‘addle (Justice) objective carries more weight than the Faith objective. Here, people may choose to accept or deny believing in God. Let us recall:
18:29 وقل الحق من ربكم فمن شاء فليؤمن ومن شاء فليكفر
Say, (It is) the truth from the Lord of you (all). Then, whoever will
let him believe, and whoever will let him disbelieve. Qur’an 18:29
And,
ان الله يامر بالعدل والاحسان وايتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون
God commands justice, ihssan, the doing of goodness beyond justice,
and liberality to kith and kin, and He forbids all destructive deeds,
injustice, and rebellion.Qur’an 1 6:90
This (ايمان) Iman objective is a central concept in all the early Prophet’s messages. The Qur’an delineated Iman in two segments: 1) Believing in God and the Day of Judgement, and 2) Believing in the prophets, scriptures, and angels. According to al-Maliky, both belief categories are essential, but Segment 1, belief in God and the Day of Judgement, ranks higher. With this minimum belief, people ensure they are with God—they secure salvation, safety, and reward. Moreover, such an activity encourages them to sacrifice and endure the test and trial—doing good, evading injustice and wrongdoing, and foreseeing Allah’s pleasure and the Hereafter’s rewards.
The uniqueness in the beauty of this belief of ” God and the Judgement Day” is the acceptance of all people, including Christians and Jews, who believe in God and the Hereafter and do good. Good shared acts include justice, truthfulness, and charitability.
Agreeing, the Qur’an (2:62) states:
2:62 إن الذين آمنوا والذين هادوا والنصارى والصابئين من آمن بالله واليوم الآخر وعمل صالحا فلهم أجرهم عند ربهم ولاخوف عليهم ولاهم يحزنون
Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites-whoever of these believe in God and the last day and does that which is right, shall have their reward with their Lord: no fear shall they have, and neither shall they grieve. 2:62
More Qur’anic passages on the same lines state:
3:113 ليسوا سواء من اهل الكتاب امة قائمة يتلون آيات الله آناء الليل وهم يسجدون
3:114 يؤمنون بالله واليوم الآخر ويأمرون بالمعروف وينهون عن المنكر ويسارعون في الخيرات وأولئك من الصالحين
They are not alike. Some of the People of the Book are a nation upstanding through nights, reciting God’s signs in the watches of the night, bowing themselves. They believe in God and the last day, command that which is, and forbid that which is unjust and zealously strive to excel in good works: These are of the righteous.
Al-Maliky maintains that such crucial Qur’anic faith concepts, which are helpful to share with the world, received no severe study. This Qur’anic “belief” “concept conveniently establishes peace and security as shared with everyone. One must not act upon the many misleading fatwas for jihad against Christians, Jews, and the world just because they are not Muslims. The Qur’an maintains “no” compulsion in religion,” “and shares natural principles such as ‘adle, learning, charity, and the belief in God and the Day of Accountability/Justice.
Other Qur’anic objectives
Al-Rahmah الرحمة Mercy. Mercy is one of the mutual God-individual objectives. God will be upon a person if they have compassion for others.
Al-Falah-h, الفلاح triumph.
Al-Taqwa, التقوى: كف الأذى والعدوان، ceasing mischief and hostility.
Al-Thikr, الذكر The recollection and remembrance of God.
Al-Tafakur, التفكر Contemplation.
Al-Rushed, الرشد Logical understanding.
Al-Hidayah, الهداية Guidance.
Al-Aql, العقل the mind (intellect).
Al-Fikr, الفكر intellectuality.
Leqaa’llah, لقاء الله Preparation to the meeting (facing) Allah.
Al-Tazkiyah, التزكية Inner-self purification and moralities
Al-Tadharu’التضرع Plea with humbleness.
Al-Hathar, الحذر Caution, and care.
Al-Ruju’, الرجوع The return to God.
Al-Yaqeen اليقين بلقاء الله Deep and solid belief in God and His capability
No further expansion on the above categories of objectives is intended at this point.
The Roots of Muslim Decline and Al-Maliky’s Story in Brief
Al-Maliky grew up in the Southern mountains of Saudi Arabia and received the Salafi/Wahhabi-only curricula. He had an early interest in Islamic history and Ali Ibn Abi Talib. During his high school and college studies, he questioned the integrity of the Salafi/Wahhabi creed and materials taught in Saudi schools.
As a teacher in Saudi Arabia’s educational institutions, al-Maliky expressed his grievances with the Ministry of Education, but resentment negatively affected his dismissal. Al-Maliky communicated his criticism to other religious authorities, like Ibn Baz, the late Mufti of Saudi Arabia. He also debated top Salafi/Wahhabi thinkers and authors, showing them the creed’s laws and how it made Islam difficult and brutal.
Al-Maliky’s repeated disappointments and denials forced him into a far more profound study uncovering the Salafi/Wahhabi crcreed’s deviant roots and, after that, Muslim decline. Political impositions and tribal favoritism debarred all others ‘goodness in society, inducing mischief, violence, and sectarianism. Asabiyah, عصبية an ill-founded tribal patriotism, and the love for power was elemental to Muslims’ decline.
Al-Maliky’s intellectual history research extended from the Prophet Muhammad’s sermon to the Righteous Caliphs, the Umayyads, the Abbasids, and modern times. Al-Maliky regards the information as a science unconscious of favoritism, emotions, and the influence of creeds and politics.
He upheld that Muawiya’seign experienced excessive engagement in interpreting and collecting the Hadith and Sunnah. Such verdicts and rulings, favored by the rulers, oblivious to the Qur’an’s teachings, dominated the culture, leading the Muslim masses away from genuine Islam and the Qur’an’s objectives.
Al-Maliky holds that Muawiya and his hires attracted clerics willing to serve their plans of hoarding wealth and lust. At the same time, they killed several of the Prophet’sompanions and exiled others. Umayyad rulers maliciously induced violence, intolerance, and cracks in the Ummah, except for Umar bin Abd al-Aziz. They encouraged the Israelites to infiltrate the prophetic Hadith and Sunnah. Appealing to irrelevance is yet another malign thrust to molest Islam. One observes in the pages of theology, politicians’ stamps, and political influence.
To comprehend what went on, a student must study the history of intellect and how politics impacted Hadith’s writings and the ProProphet’snnah. See, مخالفة معاوية لتعاليم الرسول – تأثير السلاطين وبني امية على الثقافة الاسلامية, https://youtu.be/E-gyIKLY3uw
Al-Maliky explains that the Science of Hadith reporters and scholars such as Abu Hurayrah, Muhammad ibn Muslim al-Zuhri, and Ahmad ibn Hanbal were politically inclined. Abu Hurayrah (d. 678) acquaints Muawiya, Muhammad ibn Muslim al Zuhri (d. 741), an appointee of Hisham ibn Abd al-Malik to document the Hadiths, and Ahmad ibn Hanbal (d 855) was privileged by al-Mutawakel. By their association, writers will likely write what pleases their ruler and political climate. Al-Malky firmly holds that Hadith’s scientists did not consider intellectual history and political orientations.
Al-Maliky maintained that the Umayyad-favored clerics were inclined to focus on the minutia, not the core concepts of the Qur’an. This politician-designed trick to engage the masses with the minutia worked well and turned the people’s attention away from the politicians’ indulgence. As a result, Ghulu, extremeness in religion, grew and spread, harvesting violence and division. Many nonsense verdicts followed for killing oblivious to the QurQur’anssuing death for blasphemy, executions for reddah (disclaiming Islam), and using force for IslIslam’sssemination.
They designed hate as a religious belief system (al-Walla wa al-Barrah) and accused all non-Salafi/Wahhabi of apostasy and kufr. The Salafi/Wahhabi vindications and teachings affected extreme hate and intolerance toward other Muslim groups to the point of declaring actual jihad against them. Al-Maliky argues that all such findings and philosophies are innovations in religion, odd and alien to Islam.
The trend of engagement in insignificant matters, away from the core topics of the Qur’an, is exhibited by a focus on the physical shape of rituals as opposed to their roles of humility and closeness to God. Such educational trends, al-Maliki claims, have continued to the present time.
Al-Maliky claims that the study of the Qur’an’sayaat (intents, goals, and objectives) was neglected during the Umayyad rule. Al-Maliky claims that ignoring the Qur’an’s purposes allowed Satan and his soldiers to breed and expand. Similarly, his ways of seducing people and encouraging vice and violence were another notable negligence.
Al-Maliky’s choice to focus on studying Islam’s intellectual history is a giant step in the Ummah’s recovery. It is, too, what makes his work viable, valuable, and relevant. He emphasizes that an unbiased new study of the Hadith’s sciences, scientifically based, is crucial and a must. He proclaims false narratives would continue to lead the Ummah into chaos, as it has been.
Al-Maliky’s appearances, interview shows, lectures, hundreds of books, articles, and tweets are easily accessible online and on his website, www.almaliky.net.
This writing is influenced and sourced from al-Maliky’s book, حرية الاعتقاد في القرآن الكريم والسنة النبوية, https://islamic-study.org/wp-content/uploads/2021/03/حرية-الاعتقاد-في-القرآن-للمالكي.pdf