Introduction

Today, I aim to impart one of the foundational and essential lessons in Islam, illuminating the concept of Bilal’s Bullseye. While this concept itself is not unique, the approach to its instruction is distinctive and often overlooked in the initial stages of a new Muslim’s journey towards grasping the foundational tenets of Islam and cultivating a profound connection with Allah and the Ummah (community).

Traditionally, the instructional path for new Muslims starts with the Shahada, followed by the Five Pillars of Islam and finally, the Six Pillars of Faith (Iman). Unfortunately, what is frequently omitted in this instructive process is the vital emphasis on understanding the layers of knowledge—a crucial aspect that furnishes a conceptual framework for acquiring and applying Islamic knowledge.

The concept I am about to decode is nested in the imagery referred to by some as Bilal’s Bullseye. The illustration features a sequence of circles, each progressively larger than the preceding one, creating a total of five concentric circles. This visual representation serves as a tool to illustrate the hierarchical layers involved in comprehending Islamic knowledge and practices.

Quick Overview

Layers 1 and 2 are agreed upon throughout the whole of the faith of Islam, considered perfect knowledge, and are obligatory. Layer 3 is also agreed upon throughout the whole faith of Islam, however, it is not obligatory and considered recommendations to enhance the foundational principles, obligations, and prohibitions. Layer 4 requires research but may or may not be agreed upon through the whole of Islam. And layer 5 are questions that the Qur’an and Sunnah does not seem to answer directly.

In comprehending Islam fully, one must navigate through five integral layers of Islamic knowledge, each building upon the other to unravel the entirety of the faith. These layers are denoted as the Foundational Principles (Layer 1), Major Obligations/Prohibitions (Layer 2), Minor Obligations/Prohibitions (Recommended) (Layer 3), Issues the Companions Agree Upon (Layer 4), and the Issues the Ummah (Community) Agree Upon (Layer 5).

The core of Allah’s love is reserved for those who internalize the foundational dawah presented by the Prophets [3:32], with a primary focus on Layer 1 (Fundamental Principles) and Layer 2 (Major Obligations/Prohibitions). After these foundational layers, the central stage of tarbiyah takes place as the third layer, encapsulating education and upbringing.

The prophets, in their fundamental dawah, emphasized the completion of Layers 1 and 2, inviting people to embrace the foundational principles and major obligations/prohibitions – constituting the bedrock of Islamic teachings [3:104]. It is crucial to note that these two layers stand as obligatory pillars in Islam, distinguishing themselves from the recommended nature of Layers 3-5.

Layer 1: Foundational Principles of Islam

The central focal point, denoted as Usul al-Deen (Roots of Religion), represents the very essence, fundamental core, and original principles of our faith.

Ultimately, our religion comprises a framework of principles designed to lead believers along the path of righteousness and virtue. At its foundational level, Islam raises profound inquiries about the essence of human existence, delving into questions such as:

• What are the desires and expectations of Allah from a human being?
• What qualities, attitudes, emotions, thoughts, and beliefs should be inherent in an individual’s character?

Three Ways Allah Tells Us

Allah communicates His desires and expectations for human beings primarily through three distinctive linguistic structures: la’al-lakum (so that you), inna I’laha yuhibbu/inna I-laha la yuhibbu (Allah loves/Allah does not love), and inallaha ma’a (Allah is with). Through these prefixed word structures, Allah explicitly directs humans toward particular qualities, attitudes, emotions, thoughts, and beliefs that He deems pleasing and acceptable.

[1] What does He want for us? La’allakum
[2] What does He want and not want from us? Inna I-laha yuhibbu/inna I-laha la yuhibbu
[3] What does He promise us? Inallha ma’a

1) La’allakum (So that you…)

One phrase to grasp the fundamental principles that individuals should adhere to in their lives is through Allah’s eloquent expression in the Qur’an, utilizing the phrase “la’allakum.” This phrase serves as a means for you to cultivate gratitude, foster remembrance, develop taqwa (consciousness of God, devoted piety, fear of God, righteousness), engage in contemplation, and participate in reflective thinking.

Within these phrases, Allah has given us His desires and rewards that he would like humans to have. These can be thought of as gifts that are given by Him for a more productive, ethical, and successful life here on Earth.

Here are a few examples of “la’allakum” phrases:

La’allakum tus’limuna (so that you may submit [so that He will protect you)

By submitting to Allah alone, he will protect you. [16:81]

La’allakum tadhakkaruna (so that you may be mindful)

"˹This is˺ a sûrah which We have revealed and made ˹its rulings˺ obligatory, and revealed in it clear commandments so that you may be mindful." [24:1]

La’allakum tuf’lihuna (so that you may triumph/prosper/successful)

"O believers! When you face an enemy, stand firm and remember Allah often so you may triumph." [8:45]

"Once the prayer is over, disperse throughout the land and seek the bounty of Allah. And remember Allah often so you may be successful." [62:10]

"O believers! Do not consume interest, multiplying it many times over. And be mindful of Allah, so you may prosper." [3:130]

La’allakum ta’qiluna (so that you may understand)

"Indeed, We have sent it down as an Arabic Quran so that you may understand." [12:2]

La’allakum tashkuruna (so that you may be grateful)

"Then We brought you back to life after your death, so that perhaps you would be grateful." [2:56]

"And Allah brought you out of the wombs of your mothers while you knew nothing, and gave you hearing, sight, and intellect so perhaps you would be thankful." [16:78]

La’allakum tattaquna (so that you may become righteous) [2:63; 6:153; 7:171]

"And ˹remember˺ when We took a covenant from you and raised the mountain above you ˹saying˺, “Hold firmly to that ˹Scripture˺ which We have given you and observe its teachings so perhaps you will become mindful ˹of Allah˺.”" [2:63]

"And ˹remember˺ when We raised the mountain over them as if it were a cloud and they thought it would fall on them.1 ˹We said,˺ “Hold firmly to that ˹Scripture˺ which We have given you and observe its teachings so perhaps you will become mindful ˹of Allah˺.”" [7:171]

Note that 2:63 and 7:171 are similar replicas of each other; this notes the importance of being righteous/moral.

"Indeed, that is My Path—perfectly straight. So follow it and do not follow other ways, for they will lead you away from His Way. This is what He has commanded you, so perhaps you will be conscious ˹of Allah˺.”" [6:153]

"O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful ˹of Allah˺ [righteous]." [2:183]

La’allakum ilayhi yarji’una (so that you may have answers)

"So he smashed them into pieces, except the biggest of them, so they might turn to it ˹for answers˺." [21:58]

La’allahum yahtaduna (so that they may have guidance)

"And We have placed firm mountains upon the earth so it does not shake with them, and made in it broad pathways so they may find their way." [21:31]

These inquiries serve as pillars for Islam and showing the fundamental characteristics that all human beings should have by urging individuals to cultivate gratitude, embrace Taqwa (piety, fear of God), engage in critical thinking, and embody the fundamental qualities inherent to humanity. Allah designed a means to achieve these qualities through various obligations and prohibitions such as adhering to salah and fasting in addition to the characteristics innately given to humans such as hearing, sight, and intellect.

A devout follower is encouraged to be a person of reflection (fikr), a thinker, one devoted to remembrance (dhikr), a guardian of Taqwa (consciousness/awareness of Allah), and a grateful soul. Clarity of thought, gratitude, constant remembrance, self-protection, and the pursuit of success in the afterlife are emphasized as integral elements of a fulfilling human existence.

Why does Allah emphasize these characteristics in humans? Because these actions are a means to an ethical lifestyle. These are the things that Allah wants us to have in our life and He has provided us with instructions on how to obtain and keep them.

Emphasizing the prioritization of principles such as reflection, thought, rememberance, consciousness, and gratefulness in addition to other abstract concepts such as fairness, justice, honesty, and truthfulness, Islam provides a framework for ethical living.

2) Inna I-laha yuhibbu/Inna I-laha la yuhibbu (Indeed Allah loves/does not love)

Furthermore, Allah graciously imparts invaluable guidance through the illuminating phrases “inna I-laha yuhibbu” or “wa allahu yuhibbu” (Allah loves). These linguistic expressions serve as divine revelations, providing a profound understanding of Allah’s preferences and expectations from humanity.

It is essential to underscore that the aspirations delineated in the phrases signaled by Allah’s use of “la’allakum” are not mere wishes; rather, they necessitate purposeful actions. To acquire the coveted characteristics and values that Allah desires for us, we must actively engage in specific deeds. In this intricate process of self-cultivation, Allah, in His benevolence, imparts further wisdom through the phrases containing “inna I-laha yuhibbu,” elucidating the specific actions and virtues that hold favor in His eyes, facilitating our pursuit of these qualities.

Conversely, Allah employs the phrase “Inna I-laha la yuhibbu” (Allah does not love) to steer us away from those actions and attributes that are not aligned with His divine will. This serves as a protective measure, guiding us away from behaviors that may lead to harm and veer us off the path of righteousness. In these divine expressions, Allah not only reveals His preferences but also provides a roadmap for our spiritual growth and moral well-being.

Some examples of inna I-laha yuhibbu include:

Inna I-laha yuhibbu alladhina yaqatiluna fi sabilihi (Indeed Allah love those who fight in His way) 

"Surely Allah loves those who fight in His cause in ˹solid˺ ranks as if they were one concrete structure." [61:4]

Inna I-laha yuhibbu I-mutaqina (Indeed Allah loves those who fear [are mindful] of Him)

"Absolutely! Those who honour their trusts and shun evil—surely Allah loves those who are mindful ˹of Him˺." [3:76]

Inna I-laha yuhibbu I’muq’sitina (Indeed Allah loves those who act justly) 

"Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair." [60:8]

Inna I-laha yuhibbu I-mutaqina (Indeed Allah loves the righteous) 

"As for the polytheists who have honoured every term of their treaty with you and have not supported an enemy against you, honour your treaty with them until the end of its term. Surely Allah loves those who are mindful ˹of Him˺." [9:4]

Inna I-laha yuhbibbu I-tawabina wayuhibbu I-mutatahirina (Indeed Allah loves those who turn in repentance and loves those who purify themselves) 

"They ask you ˹O Prophet˺ about menstruation. Say, “Beware of its harm! So keep away, and do not have intercourse with your wives during their monthly cycles until they are purified.1 When they purify themselves, then you may approach them in the manner specified by Allah. Surely Allah loves those who always turn to Him in repentance and those who purify themselves.”" [2:222]

Inna I-laha yuhibbu I-muh’sinina (Indeed Allah loves the good-doers) 

"Spend in the cause of Allah and do not let your own hands throw you into destruction ˹by withholding˺. And do good, for Allah certainly loves the good-doers." [2:195]

Some examples of inna I-laha la yuhibbu include:

I-laha la yuhibbu I-kafirina (Allah does not love disbelievers) 

"Say, ˹O Prophet,˺ “Obey Allah and His Messenger.” If they still turn away, then truly Allah does not like the disbelievers." [3:32]

Inna I-laha la yuhibbu I-khainina (Indeed Allah does not love the traitors [those who betray]) 

"And if you ˹O Prophet˺ see signs of betrayal by a people, respond by openly terminating your treaty with them. Surely Allah does not like those who betray." [8:58]

Inna I’laha la yuhibbu man kana mukh’talan fakhuran (Allah does not love the one who is proud and boastful) 

"Worship Allah ˹alone˺ and associate none with Him. And be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, ˹needy˺ travellers, and those ˹bondspeople˺ in your possession. Surely Allah does not like whoever is arrogant, boastful—" [4:36]

Inna I-laha la yuhibbu kulla khawwanin kafurin (Indeed Allah does not love whoever is deceitful, ungrateful) 

"Indeed, Allah defends those who believe. Surely Allah does not like whoever is deceitful, ungrateful." [22:38]

Inna I-laha la yuhibbu I-mu’tadina (Indeed Allah does not like the transgressors) 

"Fight in the cause of Allah ˹only˺ against those who wage war against you, but do not exceed the limits.1 Allah does not like transgressors." [2:190]

Inna I-laha la yuhibbu kulla mukhtalin fakhurin (Indeed Allah does not like whoever is arrogant, boastful.

"“And do not turn your nose up to people, nor walk pridefully upon the earth. Surely Allah does not like whoever is arrogant, boastful." [31:18]

3) Inna I-laha ma’a (Allah is with)

Ultimately, Allah declares His presence with profound reassurance, using the expression “inna I-laha ma’a” (Indeed Allah is with). This declaration is encapsulated in various Quranic verses, such as the poignant affirmation found in Surah Al-Baqarah, where Allah asserts, “Inna I-laha ma’a I-sabirina” (Indeed Allah is with the patient). This divine proclamation signifies a divine companionship specifically extended to those who demonstrate patience in the face of challenges.

Another notable instance of Allah’s reassuring proximity is articulated in Surah At-Tawbah, stating “Innallaha ma ana” (Indeed Allah is with us). This declaration underscores the divine presence alongside the believers, emphasizing Allah’s unwavering support and companionship in times of struggle and adversity. Such divine assurances serve as a source of solace, reinforcing the concept of Allah’s closeness to those who exhibit patience and steadfastness, as well as to the faithful community collectively.

Some examples of inna I-laha ma’a (Indeed Allah is with…)

Inna I-laha ma’a I-sabirina (Indeed Allah is with the patient) 

"O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient." [2:153]

Inna I-laha ma ana (Indeed Allah is with us) 

"˹It does not matter˺ if you ˹believers˺ do not support him, for Allah did in fact support him when the disbelievers drove him out ˹of Mecca˺ and he was only one of two. While they both were in the cave, he reassured his companion,1 “Do not worry; Allah is certainly with us.” So Allah sent down His serenity upon the Prophet, supported him with forces you ˹believers˺ did not see, and made the word of the disbelievers lowest, while the Word of Allah is supreme. And Allah is Almighty, All-Wise." [9:40]

Layer 1 Recap

The foundational principles encapsulated in Layer 1 act as a guiding compass, directing believers on their profound odyssey toward spiritual refinement and ethical excellence. Nevertheless, principles, by their very nature, remain inherently abstract—manifestations of ideas that may prompt questions such as: What does it truly mean to be grateful? How does one genuinely embody taqwa? And how can one discern the level of their taqwa?

The intricacy of abstract concepts often renders them challenging to grasp. To bridge the gap between theory and practice, to infuse these abstract notions into the fabric of our daily lives, we must progress to the subsequent layer, Layer 2, encompassing major obligations and prohibitions. This transition serves as a pivotal step in translating the conceptual into the tangible, offering a practical framework for believers to navigate the intricacies of their faith.

Layer 2: Major Obligations/Prohibitions

The fundamental obligations (Layer 2) within the Islamic faith act as a source of education, imparting the wisdom necessary for individuals to internalize and uphold these principles in their daily lives. Thus, Islam emerges as a holistic guide, shaping the character and conduct of its adherents through a profound emphasis on principled living and ethical foundations.

Because every fundamental obligation is an abstract idea, layer 2, the major obligations and prohibitions provide a means to reinforce fundamental principles on a practical level. The major obligations and prohibitions are commanded by Allah to bring the abstract fundamental principles into our life in a practical way.

Why Do We Need to Adhere to Obligations/Prohibitions?

What has happened in our Ummah is that we are adhering to the obligations and prohibitions, but many do not realize the reason to why we do so. For example, many Muslims fast but do not know that the purpose of fasting is to develop taqwa. People are praying but they are not clear on that prayer has specific purposes.

What we have failed to recognize is that the obligations and prohibitions are put into place to provide a means to adhere to the principals that Allah has given to us. For example, the reason to perform salah is not only that it is a fundamental obligation, but its purpose is to fulfill and bring those fundamental principles into your life.

It is not our obligations or prohibitions such as prayer that will make us successful, it is the fundamental principles that will make us successful. Prayers are a means to bring practicality to the abstract idea of those principles.

Every time that the Qur’an mentions an obligation, Allah will tie it to an end; to one of the fundamental principles. We are the ones who have separated it. In addition, not only are the principals tied to obligations, but prohibitions, things we are not suppose to do, they are also tied to upholding the fundamental principles. For example, one of the things that salah does is to prevent us from evil and shamelessness. Because shamelessness will prevent us from one of the fundamental qualities of gratitude, of selflessness; of taqwa.

Inna I-salata tanha ‘ani I-fahshai walmunkari (Prayer prevents from the immorality of evil deeds.)

"Recite what has been revealed to you of the Book and establish prayer. Indeed, ˹genuine˺ prayer should deter ˹one˺ from indecency and wickedness. The remembrance of Allah is ˹an˺ even greater ˹deterrent˺. And Allah ˹fully˺ knows what you ˹all˺ do." [29:45]

Layer 2 Recap

Allah, in His infinite wisdom, bestows upon Muslims guiding principles to govern their lives. However, recognizing the inherent abstract nature of these principles, Allah, in His mercy, provides a tangible framework through specific obligations and prohibitions. These prescribed duties serve as practical avenues for Muslims to translate these abstract principles into actionable steps, facilitating the integration of divine guidance into their daily lives.

The abstract nature of principles may, at times, present challenges in their direct application without a practical framework. Hence, the obligations and prohibitions laid out by Allah serve as a divine roadmap, offering clarity and structure to believers seeking to embody the essence of their faith. By adhering to these concrete directives, Muslims can navigate the complexities of life in a manner that aligns with the overarching principles set by Allah.

In essence, these obligations and prohibitions act as a bridge between the conceptual and the tangible, allowing Muslims to manifest their commitment to divine principles through specific, observable actions. This interplay between principles and practical implementation underscores the dynamic and holistic nature of Islamic guidance, fostering a balanced approach to spiritual and practical living. Through these prescribed acts, believers not only fulfill their religious duties but also actively contribute to the realization of the principles that form the bedrock of their faith.

Layer 3: Minor Obligations/Prohibitions

Layer 3 can be considered primarily as recommendations found in the Sunnah (traditions and practices of the prophet Muhammad) and the good deeds that are talked about in the Qur’an that can enhance your character. For instance lowering your voice or walking with humility. These are enhancements to your character.

Now that you understand and apply the major obligations and prohibitions (layer 2) in order to more successfully stick closely to the principles that Allah wants for human beings, you can apply layer 3, lesser/minor (recommended) obligations and prohibitions.

Recognize that failing to adhere to the layer 3 obligations and prohibitions is not haram, but it will enhance your actions to become more closely and successfully adherent to the principals set forth to improve your life. These are beautiful enhancements to your life just the same as beautiful decorations for your home, not essential or required, but recommended for a beautiful connection with Allah.

Some examples of lesser obligations and prohibitions include:

Lowering your voice [7:205; 31:19; 49:2-3]

Living with humility [7:205]

Entering the masjid with your right foot [(Imam Nawawi, Al-Adhkar al-Muntakhaba pg 46]

Praying with your right foot raised, and left foot to lie on the ground 

"A Sunnah of the prayer is that you should raise your right foot, and make your left foot lie (on the ground)." [Sunan Abi Dawud 958]

Spit on your left 

“The Prophet (ﷺ) said: ‘When you perform prayer, do not spit in front of you or to your right, but spit to your left or beneath your feet.’” [Sunan Ibn Majah 1021]

Eating with your right hand [Mishkat al-Masabih 4162]

Dhikr after salah [Sahih Muslim 583c]

Do not voice negative thoughts 

"Allah does not like negative thoughts to be voiced—except by those who have been wronged.1 Allah is All-Hearing, All-Knowing." [4:148]

Performing Tahajjud (night prayer)

“The Prophet (ﷺ) used to pray the night prayer two Rak’ah by two Rak’ah.” [Sunan Ibn Majah 1321]

Neglecting to adhere to a lesser obligation or prohibition within the Islamic framework does not amount to a violation of a core principle. Consequently, such actions are not deemed as haram, or forbidden. In Islamic jurisprudence, there exists a hierarchical structure that distinguishes between fundamental obligations and prohibitions, often referred to as the major principles, and those of a lesser degree, commonly known as recommended or discouraged actions.

While major obligations and prohibitions are imperative for the foundation of a devout and righteous life, the failure to observe a lesser obligation or prohibition does not carry the same weight in terms of fundamental principles. These lesser aspects, while encouraged or discouraged for spiritual enhancement, do not compromise the fundamental tenets of the faith.

In essence, the distinction lies in the significance assigned to different levels of obligations and prohibitions within Islam. Major principles, being obligatory, form the bedrock of Islamic practice, and neglecting them constitutes a direct violation of essential teachings. On the other hand, the failure to observe lesser obligations or prohibitions does not jeopardize the foundational integrity of the faith but is rather considered as a missed opportunity for additional spiritual merit.

This nuanced understanding highlights the flexibility within Islamic jurisprudence, acknowledging that while adherence to major principles is non-negotiable, there exists room for variation in the practice of lesser obligations and prohibitions without compromising the fundamental integrity of the Islamic faith.

Layer 4: Issues on Which the Companions Agree

Ijma Sahabat

The circle outside of layer 3 is layer 4, the issues on which the companions agreed (for the most part). We don’t find these issues in the Qur’an or Sunnah.

Ijmāʿ is an Arabic term referring to the consensus or agreement of the Islamic community on a point of Islamic law. Sunni Muslims regard ijmā’ as one of the secondary sources of Sharia law, after the Qur’an, and the Sunnah. Exactly what group should represent the Muslim community in reaching the consensus is not agreed on by the various schools of Islamic jurisprudence. Some believe it should be the Sahaba (the first generation of Muslims) only; others the consensus of the Salaf (the first three generations of Muslims); or the consensus of Islamic lawyers. The opposite of ijma (i.e., lack of consensus on a point of Islamic law) is called ikhtilaf.

Three kinds of agreements from the companions:

1. Agreed on an event
2. Agreement among the scholars of the sahaba, the most knowledgeable among them.
3. Agreement among the governors.

1) Agreement on an event

For example, those companions that attended the Battle of Badr, they provide an agreed upon date that it took place (15 March 624 CE [Ramadan 19, 2 AH]), the length of the battle, the supplies that were available, etc. Why are they all in agreement? Because they were all present.

2) Agreement among the scholars of the Sahaba

The Sahaba were those individuals who were the most knowledgeable scholars who had met Prophet Muhammad ﷺ, believed in what he preached, and died as a Muslim.

3) Agreement among the governors

Do not be confused by the terminology of agreement among the companions. Not all companions agreed, but there was a majority consensus on a given issue that was followed by all. So when we say that layer 4 is an agreement between the companions, please note that not every single companion may have agreed upon an issue, however, they sought a consensus that the majority agreed to follow based on the Qur’an, Sunnah, and Sharia law for those issues that were not specifically addressed in any of these texts. For the companions, majority is relative and requires a lot of study and depth.

Sometimes the scholars of the Sahaba had different opinions. They had opposing opinions and that is ok. Where in the deen in absolute agreement? There absolute agreement in the deen in only the first three layers. When we teach or share the information about Islam, we should only teach on the first two layers.

When teach our family and those in our circle of friends that have already accepted Islam, we primarily teach on the first two layers. After these two layers are understood, then we move onto teaching layer 3, the recommendations to enhance our character. Layer 4 is very specific to research and study, but you cannot start with layer four and expect everyone to follow to the letter as this information is not wholly agreed upon; you have to start with where the Prophets started.

Layer 5: Issues on Which the Ummah Agree

This layer is the coolest layer ever as it is the layer in which the Ummah (community) agree upon. You can call this layer the Ijtihad; the independent or original interpretation of problems not precisely covered by the Quran, Hadith, and ijma.

A scholar has a certain opinion, a fatwa, a point of view on Islamic law. The original opinion or thought process of scholars is important to understand. They knew that layers 1, 2, and 3 are perfect. Layer four requires a lot of research to understand why they agreed and why they disagreed. By the time that you get to layer 5, there are some questions that the Qur’an and Sunnah doesn’t seem to answer directly.

For these questions, there doesn’t seem to be any absolute solid evidence that we should or shouldn’t do something. For these questions, you have to do your own research and look through any text that you can find for evidence to come to the best conclusion based on your ability. You have to come to an answer knowing that your answer is not absolute because absolute ends with layers 1, 2, and 3.

Layer 5 is not something that you can impose on anyone else. You can impose this knowledge upon yourself and if others are convinced of the way in which you come to this conclusion is accurate to the best of your and their knowledge, they can follow it as well. But you cannot say that this is Islam and if you don’t follow this it is you are not following Islam. You cannot say that your fatwa is binding on Islam itself.

The most that you can say is, based on my understanding, this is how I think that we should think about it. But realize that someone else may have a different understanding as the Qur’an and the Sunnah do not explicitly make clear.

Conclusion

We need to understand how Islam is today through the lenses of these layers to provide for a more clear understanding of Islam. What is our number one priority? To uphold the fundamental principles including fairness, justice, consciousness of Allah, honesty, and truthfulness. These are priorities. How do we reinforce these fundamental priorities? By following the fundamental obligations and prohibitions we are able to reinforce the fundamental priorities. What enhances those fundamental principles? The third layer.

Most of our questions do not belong even to the fourth layer; they typically belong in the fifth layer. We have lost sight of the fundamental principles through directing our primary attention to the fifth layer.

We have forgotten the principles in these situations but try to justify it even within our own faith. For example, Hajj is fundamental obligation that is suppose to reinforce every single value inside of you, taqwa, gratitude, remembrance of Allah, honesty, justice, and care for all people. However, some people are willing to elbow you in the face in order to touch the black stone.

Another example of this is the trashing of our sacred land, Muzdalifah. It is suppose to be sacred land, but all you can see is trash; water bottles, diapers, napkins, and pop cans. How are these actions upholding the fundamental principles of Islam? We have failed to act upon the very basics principles of Islam. These actions happen because we focus on the rituals but fail to tie it back to the fundamental principles. Islam is suppose to be a beautiful religion but we have failed to recognize and live by the fundamental and essential principles. We have made a mockery of our faith commanded to us by Allah; we have made it ugly.

Why are we fighting over the issues that matter little. What unites us is much more powerful than what separates us. But what unites us, the principles, is so much more powerful than what separates us. When you no longer focus on the things that unite us, the principles, then all that is left is the things that separates us.

Why are we fighting over whether a Muslim is Hanafi, Shafi’I, Maliki, or Hanbali? We are allowing this to divide and separate us. The only thing that we should be asking is, are you Muslim. That’s it!

Remember, the unity of the Ummah comes from layers 1, 2, and 3. We need to stop dividing ourselves on things that have little importance in comparison to the words of Allah through the Qur’an and the words of the Prophets (P) through the Sunnahs including the Major and Minor Obligations and Prohibitions. We don’t all have to have the same fiqh. We all don’t have to pray Dhikr the same way. We don’t all have to have the same fatwas on the issues. That doesn’t make us a divided Ummah. What divides us is if we fail to uphold the principles, major obligations and prohibitions, and minor obligations and prohibitions.

Further Research

• Essentials of Islam – Nouman Ali Khan – Malaysia Tour 2015