Q. Back home people insist on certain practices which they consider to be of high importance. When they are told that these are not part of our worship and that they better follow what the Prophet did, they may turn hostile. How to persuade them to discard such practices without getting into an unnecessary argument? The practices I am speaking about include the following:
— Reading the Fatihah after obligatory prayers and collective functions, followed by a collective supplication;
— Reciting poems which praises the Prophet, most of them in a highly exaggerated way;
— Celebrating the Prophet’s birthday;
— Wearing a talisman and amulet containing Qur’anic verses;
— Reciting a particular supplication before breaking fast in Ramadan; and
— Paying out zakah-al-fitr in cash.
M.A.D, Riyadh
A. Some people err in following certain practices, giving them undue religious importance. Others err in putting too much effort to prove that these practices are not right. In their effort they may cause friction within the Muslim community. When we look up to the Prophet for guidance, we note that he used to choose the right moment for giving advice, and he gave simple and short advice, speaking to the point and not asking a great deal. Hence, it is always important to remember the verse that requires us to call people to follow God’s path, but using wisdom, sound counsel and kindly argument. And it is equally important to follow the Prophet’s practice in choosing a gradual and caring approach in his teachings. But if we adopt an attitude of "I know better than you," we are unlikely to convince anyone of what we say. Besides, when people do something for God’s sake, seeking to draw closer to Him, and there is nothing in what they are doing that is contrary to Islamic beliefs and principles, or any deviation from what the Prophet has taught us, then their practice may be acceptable, even though it was not done by the Prophet.
What we should guard against is an action that contravenes Islamic principles. In the examples cited by our reader, the worst one is wearing a talisman or a charm or an amulet, of any type, whether what is written in it is taken from the Qur’an or any other text.
This is something the Prophet has warned very strongly against. He also prayed to God not to accomplish the purpose for what such a thing is worn. Hence, when we counsel someone not to wear such articles and we find him unconvinced, we may take a gradual approach. We may ask him first whether he would wish to join people whose purpose the Prophet prayed to be foiled.
When he answers in the negative, we may ask him to think why would the Prophet say such a prayer. If he acknowledges the enormity of an action requiring such a prayer, we tell him of the Hadith containing the Prophet’s prayer, and explain that wearing a charm or a talisman is a form of associating partners with God. If he argues, we remind him of our duty to take our religion only from the Prophet’s teachings, but if the argument seems to be futile, we leave him alone.
The same may be said about the exaggerated forms of praise addressed to the Prophet. We should remind our people of what the Prophet said about himself and what he insisted on to ensure that people do not give him other than the status God has honored him with. As for the Prophet’s birthday, we should try to persuade people that loving the Prophet means following his example and obeying his orders. Hence, studying his Sunnah and implementing it is the best form of demonstrating our love of the Prophet. This is how we should mark his birthday, not by holding functions that sing his praises and distribute sweets and cakes.
Saying a prayer before breaking the fast, acknowledging God’s favor and declaring that our fast is for God’s sake only is not unacceptable.
In fact it is good by itself. However, if one treats this as obligatory, or thinks that his fast is more acceptable or better rewarded for saying it, or that its omission decreases his reward, then that is wrong and unacceptable. People need to know that such a prayer is like any personal prayer we say on occasions.
Paying zakah-al-fitr in cash is acceptable according to the Hanafi school of law. It is also felt by many contemporary scholars to be more beneficial to the poor, particularly in cities where the poor hardly have the facilities to use what we may give them of flour, dates or grains. If we consider that many poor people will need to sell such articles because they cannot use them, and that when they sell them, they can hardly get more than one-third of their price, then we see that it may serve the purpose of this zakah better to give them cash rather than goods.
One last point. If a matter is approved by a number of scholars who are competent and trustworthy, we better steer away from controversy. We let every one do what he or she may feel best, praying that God may accept from all according to their intentions