Criticism Requires Self-Control

Sheikh Salman al-Oadah

Thu, 03/01/2012




To prevent treating others unjustly in criticism, an important rule to follow is to always exercise self-control. Never
allow your emotions or ego to dictate what you say.

When we are not arguing with someone or trying to refute their position, it is easy to speak or write about almost any
topic in a calm, level-headed and responsible manner. However, when it comes to criticism, our personal feelings
towards the other party or towards their opinion can make it a challenge to maintain our composure.

We should bear in mind that certain approaches are not appropriate forms of criticism. For instance, it is wrong to
present a catalogue of the other persons errors. That is clearly just an attack on the other person. Likewise, it is
wrong to look for that persons irregular statements, bad word choices or slips of the tongue, to use them in counter-
arguments, when it is clear that person holds different views or means something else. It is wrong to pursue a
persons faults. Again, this just amounts to an attack on their character.

A Muslim never seeks out the faults and embarrassments of others. Once, it was brought to the attention of the
Caliph `Uthmn that people had gathered in the street drinking, cavorting, and carrying on. So he went out to confront
them and found that they had already dispersed. He praised Allah and did not pursue them.

Muwiyah, a later ruler of the Muslims, mentioned: Allahs Messenger advised me never to seek out and expose the
shameful deeds of the Muslims, because by doing so, I would almost inevitably corrupt them. [Sunan Ab
Dwd (4888)]

The Prophets advice to Muwiyah indicates two important things:

1. When it becomes the norm in society to investigate into peoples lives and expose their faults, it leads to people
viciously slandering each other. Some will speak truly and others will speak in ignorance. Some will do so justly and
others with iniquity.

2. Exposing peoples faults will just make them worse. Everyone makes mistakes. When these become publicized,
those mistakes become connected to the persons character unfairly, and may lead that person to truly identify with
that conduct. When this behaviour becomes prevalent, it simply makes these shameful deeds the brunt of casual
banter and everyday talk.

We should take heed of this advice from the Prophet (peace be upon him) when we engage in criticism. We should
limit ourselves to the mistake we wish to address. We should also refrain from referring to legitimate differences of
opinion as gross errors, but focus on the merits and demerits of the various points of view.

This brings us to another important rule of criticism. If we wish to do justice, we should take care to accurately present
the opinion we wish to criticize, and give it in its original context. To take it out of its context can make it seem more
erroneous than it is. What looks like a gross error when mentioned in isolation might appear far more reasonable if
understood as part of the persons broader argument. It is wrong to take what may be a persons bad choice of words
and present it without correct statements and strong arguments which surround it.

This applies all the more emphatically when matter of religion are being discussed, especially when the other person
is very likely trying just as hard as you are to ascertain the truth. Ibn Taymiyah writes:
A person who makes an interpretation seeking to ascertain the Prophets intent, that person should not be accused of
disbelief. Nor should he be accused of sinfulness if he exercises his judgment and makes a mistake. This is a well-
known principle that most people follow in dealing with matters of practical religious knowledge. When matters of
creed are concerned, too many people declare as unbelievers those who make mistakes. Such conduct was never
exhibited by the Prophets Companions and those who followed them. It was likewise never encountered with the
great Muslim scholars of the past. Indeed, in the beginning, only those who themselves were involved in one form of
heresy or another would exhibit such behavior. [Minhj al-Sunnah al-Nabawiyyah (5/2390240)]
When we study the intellectual history of Islam and the books written by the great scholars of the past, we do not ever
find one of them compiling in a treatise or book all the mistakes made by another scholar. This does not mean that
scholars never made mistakes that needed to be addressed and corrected, and certainly we find many writings in
which these mistakes are discussed and debated. What matters is the way this was carried out: with moderation, and
without making the other person seem like mistakes are all they are known for.

Consider the writings of the jurist Ibn Hazm al-Zhir. We find that at times he is brilliant. He has insights to his credit
that truly distinguish him. Al-Dhahab singles out some of these for special mention in his famous biographical
dictionary Siyar A`lm al-Nubal. At the same time, we find Ibn Hazm makes some mistakes that are so obvious, it
makes us wonder how he could ever have committed them. If someone were to write a book compiling all of Ibn
Hazms intellectual achievements, it would be a great work representing a giant of Islamic thinking. If someone else,
however, were to compile a book of all of his mistakes, it would paint a picture of a man whose intellect could not
escape from the most banal literalism.

Similar observations can be made about Ab Hmid al-Ghazl and many other illustrious Islamic scholars. This is
why Prophet Muhammad (peace be upon him) said: Overlook the slip-ups of those who have a lot of good to their
credit. [Sunan Ab Dwd(4375) and Sunan al-Nas al-Kubr (7294)]

Fairness is essential for criticism. We should conform to the dictates of justice and fair-dealings that Islam teaches us,
and not just follow our own tastes and predilections. We must make sure never to do injustice to anyone or distort the
truth. People of integrity who have always conducted themselves in an exemplary manner should be shown the
respect they deserve. Certainly, there is a great need in society today for reform and reassessment, but this needs to
be carried out with fairness and compassion, not by exposing and magnifying the seriousness of peoples mistakes
for the sake of it. We must endeavour, nevertheless, to make it clear when someone says something counter to the
essential and incontrovertible teaching of our faith.

It is quite ironic that people can read the works of a scholar or preacher without having any intention of benefitting
from the good things they might learn. However, when their purpose turns to refuting that scholar, they become
attentive of every word choice and every turn of phrase in hopes of uncovering a mistake.

When people need to be corrected, it should be done gently. Prophet Muhammad (peace be upon him) also said:
Gentleness does not enter into something without beautifying it. Its absence from something makes that thing
despicable. [Sahh Muslim (2594)]

The Prophet (peace be upon him) also said: O `ishah, Allah is Gentle and He loves gentleness. He gives to those
who exhibit kindness what He does not give to those who show aggression. He gives us through our kindness what
He gives through no other means. [Sahh al-Bukhr (6927) and Sahh Muslim (2165)]

Allah exhorts us in the Quran: Call to the way of your Lord with wisdom and good preaching, and argue with them in
an even better way. [Srah al-Nahl: 125]

This verse asserts that arguing requires the best possible manners. Preaching just has to be good, but arguing has
to be better. This might be because there is a greater danger in arguing point of letting ones emotions and ego get
in the way. There is a greater chance of anger, and therefore of committing injustice, when people are disputing with
each other.

The truth that Allah has given to us is a trust. It is a religious duty to communicate this truth to others and remedy
misconceptions. Related to this is the duty of enjoining righteousness, forbidding wrongdoing, and disputing false
claims. All of these are religious duties and therefore should be conducted with dignity, decorum, and good conduct.
Carrying out these duties not come with a license to abuse others.

It is always a mistake when criticism takes on an abusive or provocative tone, or when it seeks to humble the
opponent into acquiescence. Such is not the way of those who seek the truth, but rather of those who disregard it. It
is nothing more than succumbing to a base desire for dominance. It is not the way Islam teaches us to behave.

When we look to Prophet Muhammads life example, we find that he never once exhibited such behaviour. He was
always merciful and sensitive, his Companion `Imrn b. al-Husyn described him, gentle as another Companion
Mlik b. al-Huwayrith described him. Ibn `Abbs tells us No one was ever assaulted in his presence.

It is human nature to resent when someone else is domineering or abusive. A persons natural instinct is to resist.
This is why Allah says about Prophet Muhammad (peace be upon him): It is from the mercy of Allah that you are
gentle with them. Had you been severe or harsh-hearted, they would certainly have dispersed from around you. So
pardon them and ask (Allahs) forgiveness for them, and consult them in affairs. [Srah l `Imrn: 159]

Likewise, Allah said to Moses (peace be upon him): And speak to him a gentle word, that perhaps he may take heed
or fear (Allah). [Srah Th: 44] Mercy and kindness bring people together, while severity and harshness drive them
apart.

Islam establishes certain indisputable tenets of creed and practice for Muslims to uphold. It equally establishes for us
inalienable tenets of human kindness and human rights. It is a message to humanity, and Allah created human
beings with all their limitations and affectations. People, by their nature resist those who act harshly towards them.
They resist. Even if you are in the right, why behave in such a way that will almost ensure the opposition of the
person you are criticizing? This is a question of utmost importance. By being harsh, you do not engage in a discourse
of ideas, but rather a struggle between the idea that you are defending (which may be the truth), and the human
nature of your opponent who resists you simply because of your unmannerly way of criticizing.

Look at how the Quran establishes its teachings. In many cases, its commandments are given indirectly, for instance
by praising and promising great reward to those who engage in the desired behaviour, or by expressing disapproval
for those who abandon the practice. The Quran engages in encouraging good behaviour and discouraging bad. It
takes a very human approach. Allah knows how he created us as human beings, and he knows how we need to be
addressed. This is why the essential ethical teachings and good manners that Islam encourages are those which are
recognized by all people.

In the absence of good behaviour, criticism can lead those who are criticized to become even more persistent in what
they are on, no matter how wrong or misguided it might be.

The Idea of Revolution
Sheikh Salman al-Oadah
Sat, 06/02/2012




A revolutionary spirit can mean a desire to look critically at oneself, seeking self-renewal, aspiring to a better way of
being. By this meaning, revolution is an ongoing, never-ending process, as long as people seek to better themselves.
In this light, it is possible to conceive of revolution in the broadest of terms, in a way that does not overturn everything
that came before it, while at the same time not keeping us trapped in the past. We can therefore speak about the
Industrial Revolution, the Scientific Revolution, the Digital Revolution, the revolution in genetics, and the Internet
Revolution.

All of these revolutions were characterised by new and unprecedented ways of thinking which led in their turn to
previously unthinkable achievements for human benefit. These revolutions built on what came before, and achieved
their breakthroughs by way of developing and re-thinking what was already there, not simply by overturning all that
came before.

It is possible to think of continued development as the way revolutionary spirit manifests itself in the most successful
societies. This spirit manifests itself in the social and economic realms, as well as the political. It is the exact opposite,
in spirit, to blind adherence to tradition and maintaining the status quo to the idea that nothing can be better than it
already is.

The factors that threaten society with weakness and decline can permeate every human endeavour. Those who
become aware of these factors need to take appropriate measures to remedy them. Doing so is an act of self-
preservation, and an affirmation of continued relevance and legitimacy to the public at large.

Revolution is to cross-examine the current state of things, to test its norms and assumptions, to look at things in a
new way, and ultimately to rebuild society, whether with the old bricks or with new ones.

As for narrowly defining revolution in its political sense, this is something researchers have disagreed about
substantially. Raymond Williams, in The Long Revolution, has made some insightful contributions in this regard. One
trend of thought sees revolution stemming from the words Latin roots as a cyclical process whereby those at the
bottom find themselves on top and those who were formerly on the top find themselves at the bottom.

This understanding is suggested by the Quran where it reads: Such days (of varying fortunes) We give to various
people by turns [Srah l `Imrn: 140]

This linguistic meaning of revolution has a strong positive connotation. It suggests constructive change and
continuity, which weds the new and fresh with tradition and precedent. It does not indicate a process of uprooting, but
rather one of innovation and renewal.

This understanding of revolution is quite different than what usually happens in wars of independence. The result of
such wars is the ouster of foreign colonial rulers and their replacement by local individuals within the same power
structures. As for revolution, it entails a change of the very system itself to one that is more harmonious with current,
local conditions.

This understanding of revolution also differs from the military coups which all of the sudden bring a small faction into
power, though they might try to justify their actions with revolutionary rhetoric. Almost inevitably, the military junta
takes control of everything and uses its power to serve the interests of a very small sector of society.

The basis of a true revolution, by contrast, is widespread discontent and a general dissatisfaction with the present
state of affairs.

Yet, revolution is not the same as a popular uprising or a populist movement with narrow aims, though such events
can develop into revolutions depending on how the government and the rest of the population reacts.

The narrow definition of revolution we are discussing is a social phenomenon connected with changing the political
system through the action of society at large. The people as a whole carry the revolution through to bring about
fundamental changes. The whole of society is involved in this change, not just one faction or political party. The
difference between a reform movement and revolution is that a reform movement is a call to restore sound principles
that have been corrupted, whereas a revolution is an attempt to change the system and establish a new order.

A revolution is a leap. It is not a gradual process. It may, however, be the outcome of a long build-up of simmering
discontent. This can suddenly compel the people to turn their backs on past experience which had provided them no
satisfaction or redress for their grievances. The French historian Alexis de Tocqueville warned about the danger of
failed or aborted attempts at reform, citing them as a primary cause of revolution. He argued, drawing from his study
of a number of revolutions in history, that the evils which are patiently endured when they seem inevitable become
intolerable when once the idea of escape from them is suggested. Any delay in reform thereafter can then prove
lethal.

Revolution is an attempt to traverse the wide gulf between the ruler and the ruled. It is a movement to bring equality
among the governed as well as between them and their government by re-evaluating the social contract. The desired
contract is one which guarantees the equality of the contracting parties, all of whom are subject the same just laws
without exception, regardless of their status.

Sometimes a revolution is an attempt to traverse the gulf between the actual political situation and the legal system
that is desired.

A revolution does not have to mean fighting and bloodshed. In principle, revolution is a peaceful process. When it is
responded to with violent force, it can lead to armed confrontation from both sides. Nevertheless, the revolution
retains its nature as long as the armed response of the revolutionaries remains limited to legitimate self-defence and
does not erupt into in-fighting or the killing of civilians and non-combatants.

Nonviolent revolutions, like the colour revolutions during the early 2000s which were typified by banners of a
particular colour, use civil disobedience to peacefully achieve their objectives. These usually end without bloodshed.
Among these were the colour revolutions in Yugoslavia and the former Soviet states, the Lawyers Movement in
Pakistan, the Cedar Revolution in Lebanon, and the Green Revolution in Iran.

The police and military play an important role in the success of a revolution and in its peaceful progression. We often
see the distribution of flowers and garlands to soldiers and members of the police force. This is how the Jasmine
Revolution in Tunisia got its name. This can be contrasted with the Libyan Revolution, where military force was
brought to bear on the people.

Revolution does not seek armed violence nor does it court it. Violence is imposed by the repressive machinery of a
state that opts to respond to the peoples disobedience by turning the countrys cities into a bloodbath.

Considering Consequences
Sheikh Salman al-Oadah
Tue, 06/25/2013




Someone asked me to explain the extent to which, in Islamic teachings, a legally accountable person is expected to
take consequences into account, whether the person is a legal scholar, a political leader, a parent, the head of a
company, or what have you.

I set about to gather all the relevant textual evidence I could identify in the Quran and Sunnah, along with information
about the general axioms of Islamic Law. This is what I found:

1. In the story of Joseph (peace be upon him), he advises austerity measures to prepare for drought. This is a clear
application of taking action in consideration of their future consequences. This shows that Islam recognises
acknowledges that consequences are to be identified and taken into consideration. Future outcomes are not part of
the absolute Unseen known only to Allah. They can be anticipated, at least to a degree. It is prohibited for anyone to
claim certain knowledge about the future, since that rests only with Allah, However, we do have expectations based
on past experience and our knowledge of the world. That is possible for anyone, not just the Prophets.

2. There are many verses of the Quran that call our attention to general patterns in Creation that we can take into
account in our decision-making and our plans. Allah says:
(Such was Our) way in the case of those whom We sent before you, and you will not find any alteration in Our way.
[Srah al-Isr: 77]

The evil plot does not encompass except its own people. Can they expect anything but the way the former peoples
[were dealt with]? But you will never find any change in Allahs way, and you will never find any alteration in Allahs
way. [Srah Ftir: 43]

[This is] the established way of Allah with those who passed on before; and you will not find in Allahs way of any
change. [Srah al-Ahzb: 62]

They will not believe in it, even though there has already occurred a precedent the people who have gone before.
[Srah al-Hijr: 13]

And nothing prevents people from believing when the guidance comes to them, and from asking forgiveness of their
Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to
face with them. [Srah al-Kahf: 55]

There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with
respect to those who have gone before; - and the commandment of Allah is certain destiny. [Srah al-Ahzb: 38]

Such has been the way of Allah that has indeed run before, and you shall not find a change in Allah's way. [Srah
al-Fath: 23]

But their professing the Faith when they (actually) saw Our Punishment was not going to profit them. (Such has
been) Allahs Way of dealing with His Servants (from the most ancient times). And even thus did the Rejecters of
Allah perish (utterly)! [Srah Ghfir: 85]

So take a lesson, O you who have eyes (to observe)! [Srah al-Hashr: 2]
Expectations are based upon an understanding of cause and effect, and the norms and patterns in the way events
unfold. It also comes from an understanding of ones present circumstances.

The sacred texts guide us to the realization that Allah has placed such patterns in His Creation. Some of these
pertain to the physical world, which we call scientific laws, while some of them pertain to the social organization and
behaviour of human beings. Of course, the patterns governing human society are more subtle and difficult to discern.

The rise and fall of nations and civilizations occurs in accordance with these patterns. They are patterns which we
can study and learn from, and they can help us to strengthen our societies so they can pass the test of time. If we fail
to take heed of the lessons history provides for us, then our societies are destined to suffer decline and ultimate ruin.
Ibn Khaldn discussed this in detail in his celebrated Muqaddimah.

3. Allah often says in the Quran: Perhaps you will fear Allah. This guides us to the knowledge that the reason Allah
has prescribed various commands and prohibitions for us is so we can develop God-consciousness. This is most
clear to us in the command to fast the month of Ramadan.

4. Allah says: And do not insult those they invoke other than Allah , lest they insult Allah in enmity without
knowledge. [Srah al-An`m: 108]

This verse was revealed after some of the pagans in Mecca threatened Prophet Muhammad (peace be upon him)
saying: If you do not stop insulting our gods, we will insult your God.

Insulting idols and fetishes is not the essence of the Islamic message. The essence of Islams message is to call to
the worship of Allah alone and declare the falsehood of worshipping anything or anyone else. Though trivialising idols
and fetishes may contribute to exposing the falsehood of polytheism, doing so also has harmful consequences that it
is more important to avoid.

We see a similar consideration at play where Prophet Muhammad (peace be upon him) said: It is a major sin for a
man to revile his parents.

His Companions replied: Does a man ever revile his parents? How can that be

The Prophet (peace be upon him) said: Yes, a man insults someone elses father, and that person in turn insults
his. [Sahh al-Bukhr and Sahh Muslim ]

5. We also have form the Prophets Sunnah his decision to leave the Ka`bah on its present foundations, even though
the Ka`bah was not exactly as Abraham and Ishmael (peace be upon them both) had built it. The Ka`bah was
originally larger, and included within it an area designated today by small curved wall. Prophet Muhammad refrained
from rebuilding it, because he was concerned about how it would affect the hearts of those who had only recently
entered into Islam.

Al-Bukhr records this adth in his Sahh under the heading: To Refrain from Certain Good Options Out of Concern
for Peoples Limited Understanding and the Fear of Severe Consequences.

Al-Bukhr refers to the good things that are avoided as options. He does so to indicate that the matters governed
by this principle are ones in which there is a choice.

6.Another case is where Prophet Muhammad (peace be upon him)refused to kill the conspirators who were living in
Madinah and working in collusion with the Muslims external enemies to undermine the security of the state. When
asked about why he did not stop them from their treason, he gave his reason as: It is so people will not say that
Muhammad kills his Companions. This is proof that political concerns and the welfare of the state are legitimate
considerations. He refrained from acting in a certain way to prevent evil statements being made against Islam and its
practices.

7. We also have the case where a desert dweller came to the mosque and urinated against its inner wall. The
Prophet prevented his Companions from scolding the man or even interrupting him while he was urinating. The
prophet was considering the negative effects such conduct would have with the desert dweller who clearly did not
understand the magnitude of what he was doing. When the man finished, the Prophet gently explained to him why his
behavior was wrong.

He strengthened the mans love for Islam and won his heart as a result. This is a valuable lesson for those who want
to call people to Islam. It is wrong to be overly harsh when correcting people who sin and make mistakes. Doing so
only leads to negative reactions and turns people away.

8. There are many prophetic hadith which warn against going to excesses in our worship. This is due to the danger of
the person growing weary or listless in observing religious duties. For example, Prophet Muhammad (peace be upon
him) said to one of his Companions: O `Abd Allah b. Amr, you fast every day and stay up in prayer every night. If you
keep that up, your eye will be besieged and your spirit will be taxed. There is no fast for the one who fasts every day.
Offering three dads of fasting every month is like fasting perpetually.

`Abd Allah b. `Amr said: But I can do more than that.

The Prophet said: Then observe the fast of David. He used to fast one day and refrain from fasting on the next.
[Sahh al-Bukhr andSahh Muslim]

Similarly, the Prophet said: Do good works that you are capable of doing, because Allah does not grow weary, but
you will do so. The most beloved of works to Allah are the ones you observe with constancy, even if they are small.
[Sunan Ab Dwd (1368) and Sunan al-Nas (762)
Consequences & Islamic Law
Sheikh Salman al-Oadah
Tue, 07/16/2013




Prophet Muhammad (peace be upon him) said: A strong believer is better than a weak believer, though there is good
in all. Take care about what benefits you, seeking Allahs help, and do not give up in frustration. If some misfortune
befalls you, do not say: If I had only done such-and-such but rather say: Allah has decided, and what he wished
to happen has come to pass. Saying If only opens the door to Satans intrigues. [Sahh Muslim]

On this basis, Islamic scholars teach us that it is disliked to say: If only when speaking about what happened in
the past, because this opens up opportunities for Satan to play with our thoughts and emotions, so we become
regretful, frustrated, and exasperated.

By contrast, using the same phrase to speak about the present or the future is not disliked at all. In this case, it is not
an expression of regret, but an expression of planning and considering possibilities.

Likewise, it is not disliked to say if only when explaining what would be a better course of action in a similar
situation to the one that has passed. In this case, it is instructional, and also forward-thinking.

In fact, Prophet Muhammad (peace be upon him) would use this phrase in this way. For instance, he said: If I
encounter the same situation in the future, I will not bring an animal offering, but rather change my intention to that of
the lesser pilgrimage. So whoever among you does not have an animal offering should come out of the ritual state
and make their intention for the lesser pilgrimage. [Sahh al-Bukhr and Sahh Muslim]

Likewise, he said: May Allah bestow His mercy on Ishmaels mother. If she had let it go, the well of Zamzam would
have been a full spring. [Sahh al-Bukhr and Sahh Muslim]

In the example of the phrase If only, we see how the Islamic ruling depends on the consequences. In this case,
when it can be understood as an expression of regret over what has happened in the past, it is disliked to use the
phrase because it can take a person down the path of emotional harm. However, when the phrase is used for a
positive reason, it is not disliked at all.

We can also see in this example that the potential consequences of an action are taken into consideration, even
those the person who performs the action might at the time be heedless of. Therefore, we have here an example of
the Islamic legal axiom of preventing the means to harm (sadd al-dhari`) which is discussed in detail in the works of
legal theory.

At the same time, this example also shows the flexibility of Islamic Law in that it responds in different ways to different
conditions to bring benefit to people and facilitate matters for them.

This is how the great legal scholars approached the law. The famed legal theorist al-Shtib said: The legal sources
and the patterns in the laws themselves indicate that consequences are always a consideration in determining the
rulings.

We see this in the many recorded decisions of the four Rightly-Guided Caliphs. We also see it in the legal axioms of
considering the general welfare (al-maslahah al-mursalah), and opting for the most amenable analogous ruling (al-
istihsn). We see it as well in the recognition and accommodation of local customs (`urf) and in safeguarding the
universal needs of faith, life, reason, family, and property.

How scholars of law applied these principles under differing circumstances is one of the reasons for the diversity and
plurality that we see in the law, even in matters where the jurists were interpreting rulings grounded in the sacred
texts. This is even more the case when the questions were matters which were not addressed by the sacred texts
and where the determination of the legal ruling was wholly a question of juristic discretion.

Consideration for consequences also explains why a single jurist would issue various rulings at different times. We
see this clearly with al-Shfi` who issued different ruling s in Iraq than he issued in Egypt. We can also see the same
pattern within a single school of law, particularly in the Hanaf school.

We should also consider how, during the time or Prophet Muhammad (peace be upon him) the revelation of various
rulings came down gradually in stages, and not all at once. A clear example of this is the gradual prohibition of
alcoholic beverages. We also see it in the different rulings that governed Muslim life in the early years in Mecca, then
in Madinah, and even between the early and later years in Madinah. I am not talking about rulings that were
abrogated, but rather those that applied to various situations and circumstances.

For example, when prophet Muhammad (peace be upon him) sent Mu`dh b. Jabal to Yemen, he advised him as
follows:
You are going to a nation from the People of the Scripture, so the first thing you should call them towards is to the
worship of God alone. If they accept this, then inform them that it is incumbent on them to offer five prayers every
day. If they accept this, then inform them that it is incumbent on them to pay a charity tax that is levied on the affluent
among them and distributed to the poor among them. If they obey you in this, then take this tax from them, but do not
take from the best of their wealth. [Sahh al-Bukhr and Sahh Muslim]
Changing circumstances, like those that took place over the twenty-three years of the Prophets mission, occur in
every era of human history. Likewise, the gradual approach is useful to the preacher or Islamic legal scholar
whenever the circumstances call for it. This is enshrined in the way the Quran itself was gradually revealed . Allah
says: And (it is) a Quran that We have divided, that you may recite it unto humanity at intervals, and We have
revealed it by (successive) revelation. [Srah al-Isr: 106]

These intervals were not just to give the people enough time to learn the verses of the Quran and commit them to
memory. The verses of the Quran were revealed as needed, in the context of practical situations and in response to
the communitys changing needs and circumstances. They were reveled in times of weakness and strength, in times
of wealth and scarcity, in times of cohesion and disunity, in times of security and fear.

The principle that Islamic teachings take consequences into account can be seen in the fact that most direct Islamic
injunctions are general and open to numerous specific applications. They are open-ended and their particulars are
left to the judgment of those who need to implement them. Consider, for instance, the principle of consultation. This
principle is set forth in the Quran as the means of governing societys affairs.

Allah praises: those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual
consultation among themselves; who spend out of what We bestow on them for Sustenance [Srah al-Shr : 42]

Allah also says: It is from Allahs mercy that you deal with them gently, and had you been rough and hard-hearted,
they would certainly have dispersed from around you; so pardon them and ask pardon for them, and consult with
them in their affairs. So when you have decided, then place your trust in Allah; for surely Allah loves those who put
their trust in Him. [Srah al-Shr : 42]

The Quran does not go into detail about how this principle of consultation is to be implemented in society. That
matter is left open. It is up to the people, their experience, their societys requirements, and their administrative
sophistication to develop the system of consultation that will best help their nation to prosper.

Numerous rulings that pertain to interpersonal dealings and general social welfare have different implications
depending on the circumstances. The same action can be obligatory in some case, preferable in others, and even
disliked or forbidden in certain other instances. The jurists refer to this phenomenon when they say: The five legal
rulings all apply to this matter.

Al-Shtib says: I have found that the Law-giver has intended the welfare of His creatures, and the general rulings
are all contingent on that welfare, so that we see a single thing can be prohibited when it does not secure their
welfare and permitted when it does.

This allows Islamic Law to respond to contingencies and circumstances. Likewise, the disagreements between legal
jurists in matters of law provide a degree of choice to later scholars. All of their opinions were the results of their
exercising their best legal judgment in the context of Islamic Law. They all referred back to the authority of the Quran
and Sunnah. One legal opinion might appear stronger in one age or under certain circumstances, whereas a another
will appear stronger in another age or under a different set of circumstances. This might be because of the different
level of knowledge in the society, or due to prevailing conditions, or due to difficulties that the people are facing, or
due to the weighing of different pros and cons. There are numerous examples in Islamic Law for all of these
concerns.