Each week here at Lastprophet.info, we discuss a hadith and exchange ideas on how we can carry its teachings into our everyday lives. We've decided, after seeing how fruitful the results of the exchanging of ideas could be, to post our discussions on hadith without ending. This week we would like to share with you our discussions on the hadith: A Muslim is the one from whose tongue and hands the people are safe. And a muhajir (an immigrant) is one who abandons that which Allah has forbidden (Bukhari, Muslim, Abu Dawud)
Nun: The "hands" being referred to here, is mentioned to symbolize the strength of mankind. It also represents man himself.
Kaf: The "hand" also symbolizes what man has done and what he will do. The phrase "touch of a hand" in Turkish is also a good example of this. For example, in the Turkish language, if someone has left a trace or affect on a matter, whether it is good or bad, we say that their "hand has touched it." This is a reflection of our perspective and a tangible reflection of their identity. Therefore, being sure of the hand of mankind, also explains a situation in which one does not have to be concerned about anything done in the past or is yet to be completed in the future. This saying also symbolically points out that the trace or effect we leave following an event, must be aligned with the beliefs of a Muslim. And we have seen that symbolic wording is frequently used in hardest.
Nun: This hadith fully reflects how trustworthy a person needs to be. If you are sure of a person's hands and tongue, then this means that they are very trustworthy. I believe that the concept of trustworthiness is being emphasized here. In the context, the fact that one of the names of Prophet Muhammad (pbuh) is "Muhammad ul-Amin" (Muhammad the Trustworthy one) bears great significance.
A Muslim is the one from whose tongue and hands the people are safe. And a muhajir (an immigrant) is one who abandons that which Allah has forbidden (Bukhari, Muslim, Abu Dawud)
Lam: This is a general rule of moral conduct, but it is something which is a must for a Muslim. Because from your work life to your political life, the Muslim identity that you represent will solidly reflect through this trustworthiness alone.
Ayn: Yes. We frequently see the opposite of this and the most unfortunate aspect is that one person's wrong doing is associated with the entire community. We frequently hear things such as: "The man has gone to hajj (pilgrimage) but he is deceitful in trade in such and such a way..."
Kaf: There is also a different aspect of this matter, which if we were to examine, says, "What comes first? Worship or morals?" "How ideal are they? For example, one often hears: "I don't pray, but I have a pure heart!" Of course, there is the opposite, too. One may pray but not refrain from hurting someone's feelings or doing things which are not morally right.
Ayn: It is not possible to differentiate the two from one another. They need to remain together and you cannot give precedence to one over the other
Kaf: Okay, let's look at this way: if a person doesn't pray, this is a matter between them and Allah. He or she will only be responsible to Allah for this. However, if a person has participated in a morally inappropriate behavior in public, then the situation is no longer determined on an individual basis. Of course he has to respond to Allah for this; however, as stated earlier, these acts can be associated with Muslims as a whole. There is also a social dimension in matters of morality. There is no doubt that morality takes on a different function from worship with regard to a Muslim's identity.
Nun: Yes, that is a very important point. And sometimes we reach such a point that we can say, "Islam is hidden in human relations." A person who prays five times a day but has a potty mouth, approaches people with ill-intent or hurts people's feelings are more difficult to tolerate (by society) than someone who does the same things and does not pray. In Surah Maun (chapter 107) verses 4-7, Allah (s.w.t) says, "Woe unto those who pray who are in a state of loss in their prayer," "So woe to the worshippers, Who are neglectful of their Prayers, Those who (want but) to be seen (of men), But refuse (to supply) (even) neighborly needs." in a reference the debate surrounding the prayers of those who show moral deficiencies at the same time.
Kaf: Actually we need to touch on this point as well: Can a person who prays not make mistakes? Can a person who tries to perform all of the required acts of worship as much as possible and has an outwardly Muslim identity not lean toward sinning? At then end of the day, we all have a potential to commit sin. I don't think this is strange. But what must be noted is that those with outward Muslim identities are always being mentioned for their mistakes, or rather being put on the spotlight due to their mistakes. And this in a way is an intentional operation by a group in order to create a systematic degeneration. For years, in movies in Turkey's Yeşilçam and books from the era of the establishment of the Turkish republic, religious people were represented as the "conning-Hajjis (those having performed pilgrimage -- generally elderly and expected to be angelic in nature)" This perception was injected into people's consciousness. It might be beneficial to also examine this angel as well. Furthermore, some people, in an effort to conceal their own moral problems or other complexes, approach religious people in such a way (shaking their fingers at them and pointing out their shortcomings). Self-criticism can only go so far.
Ayn: How about if we examine the second part of the hadith? Why are people to abandon those things which Allah has forbidden been called immigrants? What is this statement based on?
Kaf: There is another kind of abstract analogy here. In his piece on the symbolic meaning of the Hijra for Muslims, which was previously published on our Website, Ekrem Demirli said the following: "For Muslims, the Hijra is not something that happened during a certain time period and has ended. The Hijra is a symbol of people fighting with ideals and beliefs and changing the conditions which pressurize them; it is symbol of finding new opportunities for one's self." Meaning the Hijra is not seen as a mere physical activity of having changed locations. It is also a symbol of traveling away from all evil towards what is good. Of course, when looked at from this angle, we see that a person trying to truly live Islam is in a state of Hijra in every stage of their life. Because Islam does not offer a static life to mankind, quite the contrary it recommends that a person always be one step ahead in terms of morality and humanity.
Nun: Yes, we learn that the Hijra was not just a physical activity of changing locations from yet another even that took place during the time of the Prophet and understand that intention is what is most important. One man who leaves from Mecca to Medina, along with the rest of the Muslims, does so in order to marry a woman. But it is later learned that this person's hijra is not accepted. Meaning the relocation here should ideally represent a sincere proceeding towards goodness.
Mim: At the same time, it's almost like it represents a move up from a lower lever to a higher level. Moving toward a higher level in terms of fearing of Allah...
Lam: It is important that a Muslim's trustworthiness is mentioned alongside a Muslim's abandoning of Allah's prohibitions. In other words, a Muslim can control his hands and tongue by keeping them away from what Allah has forbidden. We must not forget that a Muslim must not use his or her trustworthiness as a weapon, he or she must control his or her tongue and never use this strong tool in a way that will prevent other Muslims from feelings safe around them.
In our discussion this week, we saw that Prophet Muhammad and his messenger still resonate with us. We hope to take heed of his advice and convene next week with another hadith discussion that takes place in our kitchen.
Note: The discussion above is regarding the practical everyday aspect of the Prophet's teachings and is not intended to be a technical or theological discussion. The persons amentioned in these dialogues are representational and not real.
