The State of the Ummah!!

The State of the Ummah

Shaykh Saleem al-Hilaalee (hafidhahullaah)

Taken from 'al-Ibaanah Magazine'

Benefits and Deductions

The cause of the weakness of the Muslims is due to their having left the clear and pure religion of Islaam. That humiliation has entered into their ranks due to the very same reason. That the sicknesses and diseases in the hearts of the Muslims bring about worldly calamities. In addition to this, being far from the Sunnah and the multiplication of the groups of innovation is another cause for weakness and humiliation. Fighting against these weaknesses is to be upon methodology of the Book and the Sunnah. A detailed explanation of the numerous Hadeeth which mention the prophecies about the downfall of the Ummah.

A Fundamental Principle

We should know that the Messenger of Allaah sallallaahu 'alayhi wa sallam was sent by Allaah to the whole of mankind, to explain and to make clear to them all that which is good and brings one closer to Allaah; and also to explain to them all that is evil and would distance a person from Allaah. The reason for this being, that life - with all its variety, colours and manifestations - is built upon two important matters:-

Firstly: Knowing the good - in order to follow it.

Secondly: Knowing the evil - in order to keep away from it.

So, for example, in the matter of Tawheed of Allaah (to single out Allaah alone for worship) - the crux of Islaam - it is built eeman (faith) in Allaah and the rejection of shirk [2], kufr [3] and taaghoot [4]. Eeman in Allaah is good, whilst belief in at-taaghoot is evil. Thus, it is a must to recognise that which is good in order to follow it, whilst knowing also that which is evil so as to keep away from it. Likewise, in the matter of da'wah (calling) to Allaah, which is built upon commanding the good (ma'roof) and forbidding the evil (munkar). To command the ma'roof is good and is to be followed, whilst munkar is evil and is to be shunned. Likewise, in ittibaa' (following of) the prophet sallallaahu 'alayhi wa sallam, which is built upon following his Sunnah and turning away from bida' (religious innovations). Sunnah is good and is to be followed, whilst bida' is evil and is to be shunned.

Events to Befall this Ummah

The Prophet sallallaahu 'alayhi wa sallam informed us of events which will befall this Ummah (i.e. Muslim peoples), some of these narrations speak of good for this Ummah - indicating also that the future, power and honour is for the Muslims; and that they will be established in the land. Other narrations warn us against those evil matters, that which would distance us from Allaah - the Most High - and make us weak in-front of the nations. We will discuss some of these narrations which mention the two types of weaknesses.

First Type of Weakness Explained

The first of these narrations is that of Thawbaan radiallaahu 'anhu the freed slave of the Prophet sallallaahu 'alayhi wa sallam. He related that the messenger of Allaah said: "The nations are about to call each other and set upon you, just as diners set upon food." It was said: "Will it be because of our small number that day?" He said: "Rather, on that day you will be many, but you will be like foam, like the foam on the river. And Allaah will remove the fear of you from the hearts of your enemies and will throw wahn (weakness) into your hearts." Someone said: "O Messenger of Allaah! What is Wahn?" He said: "Love of the world and the hatred for death." [5]

This Hadeeth explains the first form of weakness, which has befallen the Ummah in all corners of the world, as being a result of inclination to this world, love of it, and being preoccupied with it, whilst turning away from the Hereafter, being distant from it and hatred of death. Hatred of death is a sign of loving this world, since the one who loves this world, hates death. Since, with death, comes the meeting with Allaah - the Most Perfect.

Some Benefits of this Hadeeth

From the Hadeeth we can conclude the following:-

[i] That the disbelievers attentively observe the Muslim Ummah and study their condition, when they see a weakness they strike at it and if they see a barrier, they destroy it. When they see that the Ummah cannot defend itself, they do not show mercy, since they are the enemies of Allaah. So they hate the Muslims because they (the Muslims) call to the worship and obedience of Allaah.

[ii] The Muslim lands possess many riches, being sources of goods and blessings. This is why the enemies of Allaah desire these lands and try to conquer them.

[iii] The Ummah has reached a level where it cannot defend its honour, riches nor wealth from its conquering enemies.

[iv] The disbelievers have divided the conquered lands of the Muslims between themselves, just like diners when gathered around their dish - what do they do? Each of them take their portion until he is full; and he will not be content with that which is in his plate, except with that which fills. The prophet sallallaahu 'alayhi wa sallam, warned us about this fact - the cutting up of the Muslim lands, for he said: "You will form different armies, an army in Greater Syria (Sham), an army in 'Iraaq and an army in Yeman." I asked: "Which one shall I be with O Messenger of Allaah?" He said: "I advise you with the (army) of Sham and whoever refuses then let him join the Yemen and beware. For indeed Allaah - the Mighty and Majestic - has guaranteed Sham and its people for me." [6]

[v] That the disbelievers do not fear the Muslims. At the time of the prophet sallallaahu 'alayhi wa sallam when the disbelievers heard that the prophet was preparing to engage them in battle, they would become fearful and turn on their heels. This is what happened at the battle of Tabook. At this battle, the prophet sallallaahu 'alayhi wa sallam traveled a months journey to fight the Romans, when they heard of the Messenger of Allaah's sallallaahu 'alayhi wa sallam approach they fled. So the prophet sallallaahu 'alayhi wa sallam said: "I have been given five (things) which no one else before me has been given. I have been aided with fear - a distance of one month's traveling......." [7]

Allaah the - the Most High - states:

"Soon We shall cast terror into the hearts of the disbelievers, for that they made Shirk, for which He had sent no authority." [8]

Indeed, fear is a weapon which Allaah implants in the hearts of His enemies. This is why the strength of the Muslims, is not in their great numbers - weapons or wealth - but it is in their aqeedah (belief) and their adhering to it. For today there are plenty of Muslims, but they are like foam, like the foam carried by the waves. And their riches are many but cannot be for them. Rather, it has become the possession of their enemies. For example: The Muslims today approximate over one billion and they grow in number everyday. However, at the same time they are the weakest of nations in every country they are in, being persecuted - why? Because they have become like foam, like the foam on the waves. Also, the lands of the Muslims possess many riches and minerals, but where does it all end up? With the disbelievers in Europe or America, or it goes to the Jews of Palestine. The Muslim oil constitutes approximately one third of the world's reserves, but the Muslims are the poorest of people - why? Because they do not possess anything from their Deen (religion), except a name. So they call to it, but all their riches now belong to their enemies.

Second Type of Weakness

The second form of weakness which illustrates the condition of the Muslims today is their being far from the Sunnah (example) of the messenger of Allaah sallallaahu 'alayhi wa sallam, and being far away from the correct Manhaj (methodology), in a state of innovation. The prophet sallallaahu 'alayhi wa sallam has informed us of this in the Hadeeth of Hudayfah radiallaahu 'anhu in which he said: "The people used to ask the Messenger of Allaah sallallaahu 'alayhi wa sallam about the good, and I used to ask him about the evil out of fear that it would reach me. So I asked the Messenger of Allaah: "O Messenger of Allaah, we were living in ignorance and evil, then Allaah brought this good to us. So will there be any evil after this good?" He replied: "Yes." I then asked: "Will there be any good after this evil?" He replied: "Yes, but it will be tainted." So I asked: "What will be its taint?" He replied: "A people who guide others to other than my way, you will approve of some of their actions and disapprove of others." I further enquired: "Then is there any evil after this good?" He said: "Yes! Callers at the gates of Hell - whoever responds to their call, they will be thrown into the fire." I then said: " O Messenger of Allaah! Describe them to us." He said: "They will be from our people and speak our language." I asked: "So what do you order me to do if that reaches me?" He said: "Stick to the Jamaa'ah (the united body) of the Muslims and their Imaam (ruler)." I further asked: "What if they have neither jamaa'ah or an Imaam?" He said: "Then keep away from all those sects, even if you have to bite upon the roots of a tree, until death reaches you whilst you are in that state." [9]

A Brief Explanation

(You will approve of some of their actions and diaprove of others.)

Meaning: You will accept the Sunnah from them and reject the bid'ah from them.

(Yes! Callers at the gates of Hell.)

Meaning: Callers inviting to the various deviated schools of thought which will lead their followers to the hellfire.

(Whoever responds to their call, they will be thrown into the fire.)

Meaning: Whoever obeys the callers of innovation and misguidance then his end will be the fire, because the Prophet sallallaahu 'alayhi wa sallam has said: "Every innovation is misguidance and every misguidance is in the fire." [10] So the innovation is in the fire along with its companion. Whoever obeys the callers of innovation will be led to the Fire and whosoever obeys the callers of Sunnah will be led to Paradise.

(Stick to the jamaa'ah of the Muslims and their Imaam)

Meaning: Stick to the Islaamic Empire if they have on. So you migrate to it and live amongst the Muslims and do not remain in the lands of the disbelievers. And you give the bay'ah (oath of allegiance) to the leader of the Muslims - if they have one.

(I asked: What if they neither have a jamaa'ah or an Imaam?)

Meaning: Like today (Then keep away from all those sects.) Meaning: Keep away from the callers of misguidance and (religious) innovation, neither being of them, nor aiding or supporting them.

(Even if you have to bite upon the roots of a tree.)

Meaning: Adhere to the Sunnah and cling to its foundations. The meaning of this is not remain in your house and abandon the calling to Allaah, nor abandon ordering the good and the prohibiting of evil, since the Prophet sallallaahu 'alayhi wa sallam said "Hold fast to my Sunnah and to the Sunnah of my rightly guided caliphs - cling (lit. bite) to it tightly." [11] And here, in this Hadeeth, he has ordered them to cling (lit. bite) to the roots of a tree. So the (roots of a tree) here means the Sunnah. (Until death reaches you whilst you are in that state.) Meaning: To die in a state of Islaam, as in the saying of Allaah : "And do not die except as a Muslim." [12]

Striking A Balance

The Prophet sallallaahu 'alayhi wa sallam has explained in many other Ahadeeth that clinging to this world, loving it - whilst neglecting the Hereafter and giving a greater share to worldly matters at the expense of the Hereafter - is also from the causes of weakness amongst the Muslims. These narrations do not mean that a Muslim should ignore this world and not work for it, and become dependant upon others. Rather, he should work, in order to attain his sustenance and support himself so that he is not in need of others. Indeed the words "aakhirah" (Hereafter) and "dunyaa" (this wordly life) appear in the Qur'aan an equal number of times. This is an indication that a Muslim should maintain a balance between this world and the Hereafter, so he performs righteous deeds and seeks the pleasure of Allaah; and he works in this world within the limits of the Shariah (Islaamic Law) to obtain a lawful sustenance, in order to provide for himself and have no need to beg. However, if the balance is not kept, corruption appears. For example, if the Ummah inclines more to worldly matters - forgetting the Hereafter and the meeting with Allaah - it is overcome with weakness and humiliation. If, however, the tendancy is in the opposite direction, the Ummah forgets this world and then becomes in need of people - extending its hands towards them submissively. But the Muslim should be distinguished, strong and honourable - as Allaah says in the Qur'aan:

"And to Allaah belongs all honour and to His Prophet and to the believers." [13]

So the Muslim is obligated to maintain this balance. Therefore, one should be sincere in ones actions, intending with them the face of Allaah and His good pleasure. However, rivalry for this world and love for it weakens the Muslims and debases them.

Rivalry for this World

'Amr ibn Auf al-Ansaaree radiallaahu 'anhu related that the prophet sallallaahu 'alayhi wa sallam sent Abu 'Ubaydah ibn al-Jarrah (the trust worthy one of this Ummah) to Bahrain to bring back its Jizyah. The Prophet had made a treaty with the people of Bahrain and had appointed over them al-'Alaa ibn Hadramee. Abu 'Ubaydah returned with the money. The Ansaar came to hear of his arrival and went to pray al-Fajr with the prophet sallallaahu 'alayhi wa sallam. When the Prophet had finished the prayer he got up and left, so the Ansaar approached him. He smiled and remarked: "I think you have all heard that Abu 'Ubaydah has returned with something." They replied: "Indeed O messenger of Allaah." He said: "Then be happy and hope for that which pleases you, for by Allaah I do not fear poverty for you, but I fear that this world will be opened up for you, just as it was for those before you. So you will compete with one another for it, as they competed for it; and it will destroy you as it destroyed them." [14]

Another Hadeeth which shows love of this world is a reason for ruin, is the Hadeeth of 'Abdullah ibn 'Umar in which he said: The Messenger of Allaah sallallaahu 'alayhi wa sallam said: "O Muhajiroon!! You may be afflicted with five things. Allaah forbid that you should live to see them. (i) If fornication and adultery should become widespread, then you should know that this has never happened without new diseases befalling the people which their forefathers never suffered. (ii) If people should begin to cheat in weighing out goods, you should realise that this has never happened without a drought and famine befalling the people and their rulers oppressing them. (iii) If people should withhold Zakaah, you should realise that this has never happened without the rain being stopped from falling; and were it not for the sake of the animals, it would never rain again. (iv) If people should break their covenant with Allaah and His Messenger, you should realise that this has never happened without Allaah sending an enemy against them to take some of their possessions by force. (v) If the leaders do not rule according to the book of Allaah, you should realise that this has never happened without Allaah making them into groups and making them fight one another." [15]

A Brief Explanation

(If fornication and adultery should become widespread, then you should know that this has never happened without new diseases befalling the people which their forefathers never suffered.)

Meaning: If faahishah (evil actions and sexual iniquity) appears in the Ummah and fornication and adultery increases, then it will be accompanied by many strange diseases not known or experienced by those before, like AIDS and Syphilis. Diseases which now cause so much fear in Western societies like America and Europe. Since this faahishah has become widespread in these communities to a well known degree, rather it is considered a sign of their progression. How can this be a sign of advancement? When the animals in the jungle are ashamed to commit what they do and the bare people in Africa and its forests feel too embarrassed. If nakedness was an evidence of progression, then the naked people of the African jungle would be the most advanced!!

(If people should begin to cheat in weighing out goods.....)

Meaning: Giving short measure is now a common thing, and is something unlawful. Allaah destroyed a nation - the people of Shu'aib alayhis-salaam - because of this, as they did not show mercy to themselves or to others, so how can Allaah show mercy to them. The prophet sallallaahu 'alayhi wa sallam said: "Show mercy to one who is upon the earth, and the One above the Sky will show mercy to you." [16]

(If people should withhold Zakaah, you should realise that this has never happened without the rain being stopped from falling; and were it not for the sake of the animals, it would never rain again)

Meaning: if it rains, then it is not because of them or the fact they deserve it, but it is because of the animals - as a mercy for them.

(If people should break their covenant with Allaah and His Messenger, you should realise that this has never happened without Allaah sending an enemy against them to take some of their possessions by force)

For example: When the Muslims neglected the obedience to Allaah, He gave the Jews the power and they took Palestine, and when were negligent about that which they were reminded of, Allaah established the Christians over them and they took Spain; and when they were negligent yet again, Allaah put the Christians in control in Bosnia.

(If the leaders do not rule according to the book of Allaah....)

Meaning: when they no longer implement the Laws of Allaah, the Muslims will then fight and kill each other like what occurs in border disputes and so on.

The Initial Strangeness

Amongst those Ahadeeth which also highlight the second form of weakness - that is, deviating from the guidance of the prophet sallallaahu 'alayhi wa sallam - is the Hadeeth: "Islaam started as a stranger and it will return to being a stranger in the same way it started, so Tooba (a tree in paradise) is for the Strangers." [17] Initially, Islaam was strange and weak in Makkah, the disbelievers did not know of it. Then people began to believing in Islaam and entered into it in great numbers. It then spread, grew stronger and was no longer strange. Now, after its strength and spread, it has returned once again as a stranger as it first started. How can this be, when the Muslims are great in number and their lands are plenty? Because the Muslims no longer understand the Deen, they are far from Islaam - implementing other than the Sunnah of the prophet sallallaahu 'alayhi wa sallam, committing innovations in worship, whilst they think they are following Islaam. So the correct Islaam, the correct Sunnah, becomes far away from their lives - like a stranger amongst the people, they have no knowledge of it.

In Conclusion

How do we understand these Ahadeeth which point out these weaknesses? Do we merely accept them and remain weak, dependant upon the West and remain far from our Deen (religion)? The prophet did not intend this for us, for he explained to us these things in order for us to flee from them - like a parent who says to his child: 'Do not go up this road, as there is a wild animal awaiting to eat you if you do! ' So this is a warning from the parent to the child not to take that path. So:-

Firstly: When the Prophet sallallaahu 'alayhi wa sallam informed us of these events - which are not from him but from Allaah, as he does not speak of his own desire but it is a revelation inspired to him - it is understood to be a prohibition of taking the path that leads to that.

Secondly: We have to work to repel these weaknesses; to fight them, reject them and not to be pleased with them - since it is an evil which has to be rejected.

Thirdly: We have to acquire knowledge of the Qur'aan and the Sunnah upon the understanding of the Salafus-Saalih (Pious predecessors - the first three generations of Muslims) in order to comprehend our state of affairs. However, if we rely on newspapers, magazines and the radio then these media sources belong to the disbelievers, the West. Will they be truthful in their narrations and in their solutions? Do they really want good for the Muslims? Indeed, they do not spread except that which weakens the Muslims and makes them falsely believe in the West. Thus, we must become people who have understanding of the book and the Sunnah to know exactly what our enemies want from us, and Allaah has indeed informed us: "Never will the Jews and the Christians be satisfied with you, until you follow their way" [18]

FOOTNOTES

1. A talk delivered at the Qu'ran and Sunnah Society Conference in America 1993.

2. Shirk: " Associating partners with Allaah in those matters which are particular to Allaah."

3. Kufr: Disbelief, denial and rejection

4. Taaghoot: All that is worshipped other than, or along with, Allaah.

5. Saheeh: Related by Abu Dawood (no.4297), Ibn'Asaakirin in Taareekh Dimashq (2/97/8) and others. It was authenticated by al-Albaanee in as-Saheehah (no.958)

6. Saheeh:Related by Ahmad (5/33), Abu Daawood (1/388) al-Haakim (4/510) - from 'Abdullah ibn Hawaalah radiallaahu 'anhu. Shaykh al-Albaanee authenticated it in Takhreej Ahaadeeth Fadaa'il ush-Shaam (no.2)

7. Related by al-Bukhaaree (1/436) and Muslim (5/3-4) from Jaabir ibn 'Abdullah radiallaahu 'anhu

8. Surah Aal-'Imraan 3:151

9. Related by al-Bukhaaree (no.7084) and Muslim (no.1847)

10. Related by al-Bukhaaree (no.7084) and Muslim (no.1847)

11. Saheeh: Related by Abu Dawood (no.4606) and others. It was authenticated by al-Haafidh Ibn-Hajar in Takhreej Ahadeeth Mukhtasar Ibnul-Haajib

12. Surah Aal-'Imraan 3:101

13. Surah al-Munaafiqoon

14. Related by al-Bukhaaree and Muslim

15. Hasan: Related by Ibn Maajah (no.4019) and Abu Nu'aym in Hilyatul-Awliyaa (8/333-334), from 'Abdullah Ibn 'Umar radiallaahu 'anhu. It was authenticated by Shaykh al-Albani in as-Saheehah

16. Saheeh: Related by Abu Dawood (no.4941), at-Tirmidhee (1/350) and others, from 'Abdullah ibn 'Amr radiallaahu 'anhu. Al Haafidh al-'Iraaqee authenticated it in al-'Ishaariyaat (1/59)

17. Related by Muslim (2/175-176) and Ibn Maajah (2/320), from Abu Hurayrah radiallaahu 'anhu

18. Soorah al-Baqarah 2:120

Foundations of True Faith : Love for Allah!!

Foundations of True Faith : Love for Allah


By Shaykh ’Abdur-Rahmân ibn Hasan Âlush-Shaykh [1] , (d.1285H) - rahimahullâh

Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).


Love for Allâh

Shaykh ’Abdur-Rahmân ibn Hasan said: [1]

“Allâh – the Most High - says:

“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]

This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.

Characteristics of True Love

Allâh – the Most High – also says:

“O you who believe! If any of you turns back from his religion (then wait) Allâh will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allâh, and will not be afraid of the blame from the blamers.” [4]

Here, Allâh has mentioned four characteristics of those who love Him:

Firstly and Secondly: they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Atâ‘ (d.114H) – rahimahullâh – said, “A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: “Strong against the disbelievers, and merciful towards each other.” [5] ”

Thirdly, Jihâd in the Path of Allâh with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.

Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.

If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allâh the Most High says:

“Those whom they call upon, themselves desire the wasîlah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment.” [6]

Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.

And it is known with necessity that seeking nearness (to Allâh) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allâh does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter.

And due to this denial, their hearts became hardened, and between them and Allâh there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allâh, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allâh the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).

A Comprehensive Definition
Ibn Taymiyyah (d.728H) - rahimahullâh - says:
“There cannot be clearer recognition of mahabbah than this, and this recognition in itself increases love for Allâh. And people have discussed (at lengths) about mahabbah - its causes, its signs, its fruits, its supports and its rulings. The most comprehensive of what has been said about this is what Abû Bakr al-Katânî relates from al-Junayd (d.297H):

Abû Bakr al-Katânî said:
A discussion about mahabbah took place in Makkah, during pilgrimage season. The Shaykhs who were present spoke about this topic, and al-Junayd being the youngest of them. They said to him: What do you say, O ’Irâqî? So al-Junayd lowered his head and tears were gushing from his eyes, then he said:

“A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allâh,
When he speaks, it is from Allâh,
When he moves, it is by the Command of Allâh,
And when he is serene, then it is from Allâh,
He belongs to Allâh, is for Allâh and is with Allâh.”

Upon hearing, the Shaykhs all started weeping, and they said: There is nothing left to add to that, may Allâh reward you O Crown of the Knowledgeable Ones.”

Developing Love for Allâh

Ibn al-Qayyim - rahimahullâh - says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh - the Most High - through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs - under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh - both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh - and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh - the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [7]

References

1. In Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
2. Sûrah Âli-’Imrân 3:31
3. This is the saying of al-Hasan al-Basrî, as is reported by Ibn Kathîr in his Tafsîr (1/366).
4. Sûrah Mâ‘idah 5:54
5. Sûrah al-Fath 48:29
6. Sûrah Mâ‘idah 5:54
7. Madârijus-Sâlikîn (3/17-18).

A Muslim's Nationality and His Belief!!

A Muslim's Nationality and His Belief

Syed Qutb


The day Islam gave a new concept of values and standards to mankind and showed the way to learn these values and standards, it also provided it with a new concept of human relationships. Islam came to return man to his Sustainer and to make His guidance the only source from which values and standards are to be obtained, as He is the Provider and Originator. All relationships ought to be based through Him, as we came into being through His will and shall return to Him.

Islam came to establish only one relationship which binds men together in the sight of God, and if this relationship is firmly established, then all other relationships based on blood or other considerations become eliminated. "You will not find the people who believe in God and the Hereafter taking as allies the enemies of God and His Prophet, whether they be their fathers or sons or brothers or fellow tribesmen." (58:22)

In the world there is only one party of God; all others are parties of Satan and rebellion. "Those who believe fight in the cause of God, and those who disbelieve fight in the cause of rebellion. Then fight the allies of Satan; indeed, Satan's strategy is weak." (3:78)

There is only one way to reach God; all other ways do not lead to Him. "This is My straight path. Then follow it, and do not follow other ways which will scatter you from His path." (6:153)

For human life, there is only one true system, and that is Islam; all other systems are Jahiliyyah. "Do they want a judgment of the Days of Ignorance? Yet who is better in judgment than God, for a people having sure faith?" (5:50)

There is only one law which ought to be followed, and that is the Shari'ah from God; what is other than this is mere caprice. "We have set thee on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge." (45:18)

The truth is one and indivisible; anything different from it is error. "Is anything left besides error, beyond the truth? Then whither do you go?" (10:32)

There is only one place on earth which can be called the home of Islam (Dar-ul-Islam), and it is that place where the Islamic state is established and the Shari¹ah is the authority and God's limits are observed, and where all the Muslims administer the affairs of the state with mutual consultation. The rest of the world is the home of hostility (Dar-ul-Harb). A Muslim can have only two possible relations with Dar-ul-Harb: peace with a contractual agreement, or war. A country with which there is a treaty will not be considered the home of Islam.

"Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other. As to those who believed but did not emigrate, you have no responsibility for their protection until they emigrate; but if they ask your help in religion, it is your duty to help them, except against a people between whom and you there is a treaty; and God sees whatever you do. Those who disbelieve are the allies of each other. If you do not do this, there will be oppression in the earth and a great disturbance. Those who believe, and migrate, and fight in the cause of God, and those who give them refuge and help them, are in truth Believers. For them is forgiveness and generous provision. And those who accept Faith afterwards and migrate and strive along with you, they are of you." (8:72-75)

Islam came with this total guidance and decisive teaching. It came to elevate man above, and release him from, the bonds of the earth and soil. A Muslim has no country except that part of the earth where the Shari'ah of God is established and human relationships are based on the foundation of relationship with God; a Muslim has no nationality except his belief, which makes him a member of the Muslim community in Dar-ul-Islam; a Muslim has no relatives except those who share the belief in God, and thus a bond is established between him and other Believers through their relationship with God.

A Muslim has no relationship with his mother, father, brother, wife and other family members except through their relationship with the Creator, and then they are also joined through blood. "O mankind, remain conscious of your Sustainer, Who created you from one soul and created from it its mate, and from the two of them scattered a great many men and women. Remain conscious of God, from Whose authority you make demands, and reverence the wombs which bore." (4:1)

However, Divine relationship does not prohibit a Muslim from treating his parents with kindness and consideration, inspite of differences of belief, as long as they do not join the front lines of the enemies of Islam. However, if they openly declare their alliance with the enemies of Islam, then all the filial relationships of a Muslim are cut off and he is not bound to be kind and considerate to them. Abdullah, son of Abdullah bin Ubayy, has presented us with a bright example in this respect.

Ibn Jarir, on the authority of Ibn Ziad, has reported that the Prophet called Abdullah, son of Abdullah bin Ubayy, and said, "Do you know what your father said?" Abdullah asked, "May my parents be a ransom for you; what did my father say?" The Prophet replied, "He said, "If we return to Medina (from the battle), the one with honor will throw out the one who is despised." Abdullah then said, "O Messenger of God, by God, he told the truth. You are the one with honor and he is the one who is despised. O Messenger of God, the people of Medina know that before you came to Medina, no one was more obedient to his father than I was. But now, if it is the pleasure of God and His Prophet that I cut off his head, then I shall do so." The Prophet replied, "No".

When the Muslims returned to Medina, Abdullah stood in front of the gate with his sword drawn over his father's head, telling him, "Did you say that if we return to Medina then the one with honor will throw out the one who is despised? By God, now you will know whether you have honor, or God¹s Messenger! By God, until God and His Messenger give permission, you cannot enter Medina, nor will you have refuge from me!? Ibn Ubayy cried aloud and said twice, "People of Khazraj, see how my son is preventing me from entering my home!" But his son Abdullah kept repeating that unless the Prophet gave permission, he would not let him enter Medina. Hearing this noise, some people gathered around and started pleading with Abdullah, but he stood his ground. Some people went to the Prophet and reported this incident. He told them, "Tell Abdullah to let his father enter". When Abdullah got this message, he then told his father, "Since the Prophet has given permission, you can enter now."

When the relationship of the belief is established, whether there be any relationship of blood or not, the Believers become like brothers. God Most high says, "Indeed, the Believers are brothers", which is a limitation as well as a prescription. He also says: "Those who believed and migrated and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other." (8:72)

The protection which is referred to in this verse is not limited to a single generation, but encompasses future generations as well, thus linking the future generations with the past generation in a sacred and eternal bond of love, loyalty and kindness. "Those who lived (in Medina) before the Emigrants and believed, love the Emigrants and do not find in their hearts any grudge when thou givest them something, but give them preference over themselves, even though they may be poor. Indeed, the ones who restrain themselves from greed, achieve prosperity. Those who came after them (the Emigrants) say: 'Our Lord forgive us and our brothers who entered the faith before us, and leave not in our hearts any grievance against those who believed. Our Lord Thou art indeed Most Kind, Most Merciful.'" (59:10)

God Most High has related the stories of earlier Prophets in the Qur'an as an example for the Believers. In various periods the Prophets of God lighted the flame of faith and guided the Believers. "And Noah called upon his Lord and said, 'O my Lord, surely my son is of my family, and thy promise is true, and thou art the Justest of Judges'. He said, 'O Noah, he is not of thy family, as his conduct is unrighteous; so do not ask of me that of which thou hast no knowledge. I give thee the counsel not to act like the ignorant.' Noah said, 'O my Lord, I seek refuge with Thee lest I ask Thee for that of which I have no knowledge, and unless Thou forgive me and have mercy on me, I shall be lost'". (1:124)

"And when Abraham said, 'My Lord! Make this a city of peace and feed its people with fruits, such of them as believe in God and the Last Day'. He said, 'And those who reject faith, I will grant them their pleasure for a while, but will eventually drive them to the chastisement of the Fire. What an evil destination!'" (2:126)

When the Prophet Abraham saw his father and his people persistent in their error, he turned away from them and said: "I leave thee and those upon whom thou callest besides God. I will only call upon my Sustainer, and hope that my Lord will not disappoint me." (19:48)

In relating the story of Abraham and his people, God has highlighted those aspects which are to be an example for the Believers. "Indeed, Abraham and his companions are an example for you, when they told their people, ŒWe have nothing to do with you and with whatever you worship besides God. We reject them; and now there is perpetual enmity and danger between you and us, unless you believe in One God." (60:4)

When those young and courageous friends who are known as the Companions of the Cave found it impossible to live, with their faith, among their family and tribe, they left them all, migrated from their country, and ran toward their Sustainer so that they could live as His servants. "They were youths who believed in their Lord, and We advanced them in guidance. We gave strength to hearts, so that they stood up and said, 'Our Lord is the Lord of the heavens and the earth.

We shall not call upon any god apart from Him. If we did, we should indeed have said an awful thing. These our people have taken for worship gods other than Him. Why do they not bring a clear proof for what they do? Who can be more wrong than such as invent a falsehood against God? So, when you turn away from them and the things they worship other than God, take refuge in the cave. Your Lord will shower mercies on you and will provide ease and comfort for your affairs!" (18:13-16)

the wife of Noah and the wife of Lot were separated from their husbands only because their beliefs were different. "God gives as an example for the unbelievers the wife of Noah and the wife of Lot. They were married to two of Our righteous servants; but they were false to their husbands, and they profited nothing before God on their account, but were told, 'Enter you both into the fire along with those who enter it.'" (66:10) Then there is another kind of example in the wife of Pharaoh. "And God gives as an example to those who believe the wife of Pharaoh. Behold, she said, 'My Lord, build for me in nearness to Thee a mansion in heaven, and save me from Pharaoh and his doings, and save me from those who do wrong.'" (66:11)

Similarly, the Qur'an describes examples of different kinds of relationships. In the story of Noah we have an example of the paternal relationship; in the story of Abraham, an example of the son and of the country; in the story of the Companions of the Cave, a comprehensive example of relatives, tribe and home country. In the stories of Noah, Lot and Pharaoh there is an example of marital relationships.

After a description of the lives of the great Prophets and their relationships, we not turn to the Middle Community, that is, that of the early Muslims. We find similar examples and experiences in this community in great numbers. This community followed the Divine path which God has chosen for the Believers. When the relationship of common belief was broken-in other words, when the very first relationship joining one man with another was broken-then persons of the same family or tribe were divided into different groups. God Most High says in praise of the Believers: "You will not find any people who believe in God and the Last Day loving those whop fight god and His Messenger, even though they be their fathers or their sons, or their brothers, or their kindred. These are the people on whose hearts God has imprinted faith and strengthened them with a spirit from Himself.

And He will admit them to Gardens beneath which rivers flow, to dwell therein. God will be well-pleased with them and they with Him. They are the party of God; truly the party of God will prosper." (58:22)

We see that the blood relationships between Muhammad-peace be on him-and his uncle Abu Lahab and his cousin "Amr bin Hisham (Abu Jahl) were broken and that the Emigrants from Mecca were fighting against their families and relatives and were in the front lines of Badr, while on the other hand, their relations with the Helpers of Medina became strengthened on the basis of a common faith. They became like brothers, even more than blood relatives. This relationship established a new brotherhood of Muslims in which were included Arabs and non-Arabs. Suhaib from Rome and Bilal from Abyssinia and Salman from Persia were all brothers. There was no tribal partisanship among them. The pride of lineage was ended, the voice of nationalism was silenced, and the Messenger of God addressed them: "Get rid of these partisanships; these are foul things" and "He is not one of us who calls toward partisanship, who fights for partisanship, and who dies for partisanship."

Thus this partisanship-the partisanship of lineage-ended; and this slogan-the slogan of race-died; and this pride-the pride of nationality-vanished; and man's spirit soared to higher horizons, freed from the bondage of flesh and blood and the pride of soil and country. From that day, the Muslim¹s country has not been a piece of land, but the homeland of Islam (Dar-ul-Islam)-the homeland where faith rules and the Shari'ah of Gold holds sway, the homeland in which he took refuge and which he defended, and in trying to extend it, he became martyred.

This Islamic homeland is a refuge for any who accepts the Islamic Shari'ah to be the law of the state, as is the case with the Dhimmies. But any place where the Islamic Shari'ah is not enforced and where Islam is not dominant, becomes the home of hostility (Dar-ul-Harb) for both the Muslim and the Dhimmi. A Muslim will remain prepared to fight against it, whether it be his birthplace or a place where his relatives reside or where his property or any other material interests are located.

And thus Muhammad-peace be on him-fought against the city of Mecca, although it was his birthplace, and his relatives lived there, and he and his Companions had houses and property there, which they had left when they migrated; yet the soil of Mecca did not become Dar-ul-Islam for him and his followers until it surrendered to Islam and the Shari'ah became operative in it.

This, and only this is Islam. Islam is not a few words pronounced by the tongue or birth in a country called Islamic or an inheritance from a Muslim father. "No, by they Sustainer, they have not believed until they make thee the arbiter of their disputes, and then do not find any grievance against thy decision, but submit with full submission." (4:65)

Only this is Islam, and only this is Dar-ul-Islam-not the soil, not the race, not the lineage,. not the tribe, and not the family.

Islam freed all humanity from the ties of the earth, so that they might soar toward the skies and freed them from the chains of blood relationships-the biological chains-so that they might rise above the angels.

The homeland of the Muslim, in which he lives and which he defends, is not a piece of land; the nationality of the Muslim, by which he is identified, is not the nationality determined by a government; the family of the Muslim, in which he finds solace and which he defends, is not blood relationships; the flag of the Muslim, which he honors and under which he is martyred, is not the flag of a country; and the victory of the Muslim, which he celebrates and for which he is thankful to God, is not a military victory. It is what God has described: "When God's help and victory comes, and thou seest people entering into God's religion in multitudes, then celebrate the praises of thy Lord and ask His forgiveness. Indeed. He is the Acceptor of Repentance." (110:1-3)

The victory is achieved under the banner of faith, and under no other banners; the striving is purely for the sake of God, for the success of His religion and His law, for the protection of Dar-ul-Islam, the particulars of which we have described above, and for no other purpose. It is not for the spoils or for fame, nor for the honor of the country or nation, nor for the mere protection of one's family except when supporting them against religious persecution. Abu Musa relates: "The Prophet-peace be upon him-was asked about one, who fights for bravery, another for honor and another for fame, which one of these is in the cause of God? The Prophet replied, "Only he is for the cause of God who fights so that the word of God may remain supreme."

The honor of martyrdom is achieved only when one is fighting in the cause of God, and if one is killed for any other purpose, this honor will not be attained. Any country which fights the Muslim because of his belief and prevents him from practicing his religion, and in which the Shari`ah is suspended is Dar-ul-Harb, even though his family or his relatives or his people live in it, or his capital is invested and his trade or commerce is in that country; and any county where the Islamic faith is dominant and its shari¹ah is operative is Dar-ul-Islam, even though the Muslim¹s family or relatives or his people do not live there, and he does not have any commercial relations with it.

The fatherland is that place where the Islamic faith, the Islamic way of life and the Shari`ah of God is dominant; only this meaning of 'fatherland' is worth of the human being. Similarly, 'nationality' means belief and a way of life, and only this relationship is worth of man¹s dignity. Grouping according to family and tribe and nation, and race and color and country are residues of the primitive state of man; these jahili groupings are from a period when man's spiritual values were at a low stage. The Prophet-peace be on him-has called them "dead things" against which man's spirit should revolt.

When the Jews claimed to be the chosen people of God, on the basis of their race and nationality, God Most High rejected their claim and declared that in every period, in every race and in every nation, there is only one criterion; that of faith. "And they say: 'Be Jews, or Christians; then you will be guided'. Say: 'Not so: the way of Abraham, the pure in faith; and he was not among the polytheists.' Say: 'We believe in God, and what has come down to us, and what has come down to Abraham, Ismail and Isaac and Jacob and the Tribes (of Israelites), and what was given to Moses and Jesus and to other Prophets by their Sustainer. We do not make any distinction among the, and we have submitted to Him. If then they believe as you have believed, they are guided; but if they turn away, then indeed they are stubborn. Then God suffices for you, and He is All-Hearing, All-Knowing. The baptism of God and who can baptize better than God? And we worship Him alone.' (2:135-138)

The people who are really chosen by God are the Muslim community which has gathered under God's banner without regard to differences of races, nations, colors and countries. "You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil and you believe in God." (3:110) This is that community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Salman from Persia, and their brothers in faith. The generations which followed them were similar. Nationalism here is belief, homeland here is Dar-ul-Islam, the ruler here is God, and the constitution here is the Qur'an. This noble conception of homeland, of nationality and of relationship should become imprinted on the hearts of those who invite others toward God.

They should remove all influences of Jahiliyyah which make this concept impure and which may have the slightest element of hidden shirk, such as shirk in relation to homeland, or in relation to race or nation, or in relation to lineage or material interests. All these have been mentioned by God Most High in one verse, in which He has placed them in one side of the balance and the belief and its responsibilities in the other side, and invites people to choose: "Say: if your fathers and your sons and your brothers and your spouses and your relatives, and the wealth which you have acquired, and the commerce in which you fear decline, and the homes in which you take delight are dearer to you than God and His Messenger and striving in His cause, then wait until God brings His judgment; and God does not guide the rebellious people." (9:24)

Similarly, the callers to Islam should not have any superficial doubts in their hearts concerning the nature of Jahiliyyah and the nature of Islam, and the characteristics of Dar-ul-Harb and of Dar-ul-Islam, for through these doubts many are led to confusion. Indeed, there is no Islam in a land where Islam is not dominant and where its Shari`ah is not established; and that place is not Dar-ul-Islam where Islam's way of life and its laws are not practiced. There is nothing beyond faith except unbelief, nothing beyond Islam except Jahiliyyah, nothing beyond the truth except falsehood.

Islam: The Cure for Societal Ills!!

Islam: The Cure for Societal Ills

Dr. Ali Al-Timimi

Purdue University
Purdue, Indiana


All praise belongs to Allah and His blessings and peace be upon His messenger. Yesterday, I discussed in brief some aspects of the Islamic faith. I mentioned that we may say that the Islamic faith is based on two major principles: (1.) belief in God, or in Arabic Allah, and that this belief entails believing that God is perfect in His being and that only He is to be worshipped. Further that the greatest sin, which is the only unpardonable sin, is to worship others with God. (2.) the second principle in the Islamic faith is belief in the prophets and messengers and that the final messenger sent to all of humanity is Muhammad. Hence all who have lived from his time onwards it is incumbent upon each and everyone of them to believe in him and obey him in order that they may receive success in the hereafter.

Sharia: the law of Islam

Tonight, I will discuss the law of the Islamic religion and in particular how it is a cure for societal ills. Before entering into the topic, it is important that we understand that the Islamic religion is not merely a faith, in the sense merely some matters of belief and some morals. But also it has a complete law. This law is known in Arabic as ash-shari‘a, or in the English form the sharia. This law extends to all spheres of life: acts of worship, behavior, business dealings, family law, inheritance, criminal law, administration of justice, and politics to name a few topics.

Muslims believe that this sharia, which is found in the Qur’an and the statements of the Prophet Muhammad, is God’s revealed will. Muslims do not have as is with other religions a religious body, a priesthood if you may, that will make laws and then impose those laws on society in the name of God. Muslims rather follow what they find in the God’s scripture and the practice of the Prophet Muhammad. Yes there are scholars who study this law and teach it. But it is not acceptable for these scholars to invent their own laws and then attribute that to God. Every scholar’s teachings is fallible and is always tested against the God’s Book and the practice of the Prophet to see how much it is in accordance with that or how much it varies from that.

The second point I would like to make is that since Muslims believe that this law or sharia has come from God; they therefore hold it to be perfect having no fault in it whatsoever. This is apparent because God is perfect and thus whatever He decrees is perfection. Moreover God has created human beings; He therefore knows what is best for them. He has created humanity in the best form and He has provided humans with an instinct to know what is best for them like the animals. When we see animals, we recognize that every animal knows what it needs to do to continue its existence.

A bird will know for example that to eat a certain berry or avoid another because it is poisonous will result in its death. Who provide this knowledge to the birds to eat from one shrub and avoid another; it is God who created this bird. Likewise with human beings as God has created their bodies and made their bodies fulfill His physical laws also He has provided them with a law that governs their behavior. But since they have a choice or a free will; it is up to them to obey or disobey this law.

For this reason, we find a verse in Qur’an that asks:

Is it a judgment of jahiliya that they are seeking? And who is better than God for judgment to a people who have certainty (in their belief)? (The Qur’an 5:50)

Jahiliya is an Arabic word that means ignorance. It is used to describe the period that proceeded the sending of the Prophet Muhammad as this was a period of ignorance or jahiliya. Hence anything that is outside of the guidance that the Prophet Muhammad brought is therefore jahiliya or ignorance. So Allah is rebuking the pagans of Mecca for seeking the judgment of jahiliya as who could be better in judgment that God for a people who have true faith, Meaning those who believe that God has created them and has provided them what is best for them and that He is more knowledgeable as to what is best for them; than therefore His judgment as to how they should regulate their affairs is best for them.

Six aims of the sharia

Knowing that the sharia comprises a large body of laws covering all aspects of human existence, it nonetheless has six major aims. It is my hope to by laying out these six major aims of the sharia we will see how it provides a remedy for some societal problems. These six major aims have been deduced by the scholars in their study of the texts of the Qur’an, the Scripture of Islam, and the statements and actions of the Prophet.

Aim one: the preservation of religion

The sharia’s first aim is the preservation of religion. This might seem odd at first. Muslims believe that their faith is the only faith that can bring guidance in this world and success in the hereafter. So it follows that from the aims of the sharia is to preserve this faith and not allow anything to harm this faith. From this come the principle of the jihad that I will touch on tomorrow and the difference between jihad and what Muslims are accused falsely of terrorism and the Islamic position towards terrorism.

The point I would like to stress at this time is that the first aim of the sharia is the preservation of the Islamic religion. For this reason the Islamic faith calls for a public observance of the rules of the religion. For those of you who were following the events during Desert Storm you might of come across for instance of how there is a public observance of Islam in Saudi Arabia and that there is no real separation of state and practice of worship in the Islamic world. So therefore there is a public observance of prayer, a public observance of a code of dress, a public observance of behavior. All this is to prevent any harm of the faith itself. The reason why as I mentioned in yesterday’s lecture, Muslims believe we are told in the Qur’an that God has created us for a purpose. This purpose is to worship Him. Therefore since the purpose of our existence here on earth is to worship Him through obedience of God and His prophet. The society then needs to preserve this fundamental. It therefore does not tolerate anything that will harm this faith for which the purpose of humanity’s existence is to worship God by that faith.

Aim two: the preservation of life

Following the preservation of religion, the second aim of the sharia is the preservation of life. For this reason, the sanctity of life is expressed in a number of passages in the Qur’an and in the statements of the prophet Muhammad – sallallahu ‘alaihi wa sallam. The sharia in seeking to preserve life forbids the taking of life except in very few well-defined cases. It also punishes those that take life outside of those cases. Allah says in the Qur’an:

For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. (The Qur’an 5:32)

In this verse, God informs us that He decreed to the recipients of the Scripture before us, and, of course this ruling, extends to us[i], that to save a single life is equal to saving all of humanity. Likewise, to take a single life is as if one has killed all of humanity.

Also we know that female infanticide was among the practices of the pagan Arabs at the time of the sending of the prophet Muhammad. They would typically do this by burying the newly born girls alive. In a number of Qur’anic passages, we find that God sternly rebukes such a hideous practice. In among the earliest revelations, God tells us that on the Day of Judgment:

And when the girl-child that was buried alive is asked for what sin she was slain? (The Qur’an 81:8-9)

Meaning by this to show that her life was taken unjustly. For this reason, we find that Islam forbids abortion for just the merely ridding oneself of an unwanted pregnancy. It does permit abortion in certain restricted cases like if the mother’s life is in danger by bringing the fetus to term or a pregnancy resulting from rape or incest.

Likewise, the Prophet Muhammad – sallallahu ‘alaihi wa sallam – has said that it is forbidden to kill a Muslim except in three circumstances: (1.) as punishment for murder; (2.) adultery; or (3.) apostasy. These are the only times when a life may be taken. As for the first case, taking a life; the wisdom is obvious, for he has taken a life and as a result forfeited his own life. Islam does not allow murders to go on without a severe punishment as deterrence.

God also informs us in the Qur’an that this ruling was also proscribed in the previous Scriptures.

Lo! We did reveal the Torah, wherein is guidance and a light, by which the prophets who surrendered (unto Allah) judged the Jews, and the rabbis and the priests (judged) by such of Allah's Scripture as they were bidden to observe, and thereunto were they witnesses. So fear not mankind, but fear Me. And My revelations for a little gain. Whoso judgeth not by that which Allah hath revealed: such are disbelievers. And We prescribed for them therein: The life for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and for wounds retaliation. But whoso forgoeth it (in the way of charity) it shall be expiation for him. Whoso judgeth not by that which Allah hath revealed: such are wrong-doers. (The Qur’an 5:44-45)

However, at the same time the sharia does provide for the family of the murder victim to forgive the murderer if they so choose; or they except some financial reparation instead.

For this reason, we find in those Islamic societies, like Saudi Arabia, where the laws of the sharia are applied murder is almost unheard of. When it does it occur, the murderer is publicly executed and thereby providing a deterrence for future crimes. On the other hand, where there is no such law, like my hometown of Washington D.C., we find an unbelievable murder rate. Since 1988 there have been over 1,000 murders in the streets of Washington D.C; of those 1000 murders only one-fourth have been brought to court. One cause for this rampant killing is that there is no severe punishment for murder.

Aim three: the preservation of family and the continued propagation of the human species

The third aim of the sharia is the preservation of the family and the continued propagation of the human species. For this reason, Islam is strict in its prohibitions regarding illicit and homosexual intercourse. Islam does not consider sex to be something dirty or shameful. Rather Islam sees sex as something natural, pleasurable and beautiful. It encourages marriage.

However, Islam does not allow sexual relations outside of marriage, which will result in illegitimate children and the inevitable destruction of the family.

For this reason, Islam is severe with those who engage in sexual relations outside of marriage. Islam has set a punishment of lashing and a year’s banishment for fornication and stoning to death for adultery. This ruling applies to both men and women. The difference in the ruling is due to in the case of adultery, as there being a means (marriage) by which an individual may fulfill one’s desires.

Islam seeks to strengthen the family. And thus having a boyfriend or girlfriend or two unmarried people living together which is commonplace in today’s society is considered not to be something wrong although there are some individuals who might consider that morally offensive. But in general American society does not consider this wrong. However, Islam sees this as something wrong.

Since Islam sees that it is natural for two human beings to want to have sex with one another, it has provided these punishments as deterrents for the strong natural sexual urges when the shame of sin and fear of God’s punishment is not sufficient deterrent.

Likewise in order to preserve the family, Islam strongly emphasizes the rights of the parents. Throughout the Qur’an, the rights of parents are mentioned after God’s right of worship alone. In one passage of the Qur’an, we find:

Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not “Fie” unto them nor repulse them, but speak unto them a gracious word. And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little. (The Qur’an 17:23-24)

Likewise, the Prophet Muhammad also has ordered and encouraged righteousness to one’s parents. In one statement, the Prophet says:

If anyone lives to see one or both of his parents attain old age ….

The purpose behind this is to keep the family as the family is the basis of any society. That is why we find in those segments of American society where there is a prevalence of illegitimate children; we find a lot of crime. This is of course a direct result of these children not being raised in functional families. Since these families have broken down, these children neither learn right from wrong so there is no problem for a young man then to “pop” his friend down the street.

Likewise if you look at the statistics regarding AIDS, I noticed in one of the local papers a headline that number one killer of men between the ages of 25 and 44 is now AIDS. On the other hand, we find the number of cases of AIDS in Muslim countries almost negligible. And most of the cases that have been reported have resulted from blood transfusions with tainted blood. This is to be expected, as illicit sex is almost unheard of in Muslims societies.

Additionally, Islam prevents the breakdown of the family by forbidding deviant sex by which I mean homosexuality or lesbianism. The punishment for male sodomy is death.

Aim four: the preservation of one’s repute

The next aim of the sharia is the preservation of one’s repute. Islam holds that the image of a person is of great importance. Therefore anything that results in the unjustified defamation of someone’s character is forbidden. So spreading of rumors, lying about someone, backbiting is all forbidden. Strongly prohibited is false accusation of someone of having illicit sex. God says:

And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony – They indeed are evil-doers – Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful. (The Qur’an 24:4-5)

So here anyone who accuses a woman and not able to provide four witnesses to the act is to be whipped eighty lashes for such slander and that person’s testimony will never be accepted again. This ruling applies to those who accuse men as well. Thus the public accusations of people which is rampant in Democratic societies where you have people who live on scandals and live on talk shows where so and so did so and like the National Enquirer and other examples of tabloid journalism. Society that thrives on smearing the reputes of individuals and people look forward to that and want to hear such things. This is all intolerable in an Islamic society.

As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth; and yet a fifth, invoking the curse of Allah on him if he is of those who lie. And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false, and a fifth (time) that the wrath of Allah be upon her if he speaketh truth. (The Qur’an 24:4-9)

Aim five: the preservation of one’s mind

The next aim of the sharia is the preservation of one’s mind. By mind, we mean a person’s ability and faculty to think and reason. For this reason, we find that the sharia forbids any intoxicant. In an Islamic society, both alcoholic drinks and drug use would be forbidden.

We believe that the greatest gift which God has bestowed on human beings and which distinguishes human beings from animals is the mind an the ability to think. It therefore does not permit anything that will damage the mind, like alcoholic drinks and drugs. The punishment for drunkenness is a lashing of forty stripes.

The punishment for drug selling and distribution is execution as it is considered to be part of the spread of corruption on earth. That is why in Saudi Arabia, as an example, they had a few years ago had drug problem. When the application of the drug distribution was introduced and some drug dealers were executed; this problem cam to an end as no one would gamble with his life for this trade.

As you can see in certain segments of society all the problems that come about from drinking alcohol. All the legislation that has been introduced against drunk drivers, establishment of organizations like MADD (Mothers against drunk drivers), designated drivers at events like the prom; alcoholic anonymous, drug rehabilitation programs, all these societal efforts to prevent people from destroying their mind. Islam cuts the problem from its root. There is no reason to establish any of this as there can be no consumption of alcohol or drugs in society initially.

As the mind is a gift from God, it is therefore impermissible to do anything which will damage or impair this gift; in the same way. It is forbidden for us to take our own lives in suicide.

Aim sixth: the preservation of one’s wealth

The final aim of the sharia is preservation of wealth. The preservation of wealth in that Islam forbids certain practices: gambling, usury (the taking and giving or interest), and extravagant spending. It is consider in a non-Muslim society, like the United States, that extravagance is something praiseworthy; we have the TV program called the lifestyles of the rich and famous. Showing how much money they can spend in building opulent homes. This type of lifestyle is presented as the ideal, which everyone should seek to emulate. This type of extravagance in Islam is forbidden. However, Islam at the same time encourages people to enjoy life. Allah tells us in the Qur’an:

And neglect not thy portion of the world. (28:77)

Islam makes a distinction between extravagance and opulence of lifestyle and between enjoying the pleasures of this world.

Likewise Islam shows a kindness to the poor. It is one of the five pillars of Islam, that every person must give two and one-half percent of his yearly savings (not yearly intake as some people understand) to the poor. This is to help alleviate the problems resulting from poverty in society. Likewise, Islam encourages in general the giving of voluntary charity outside of this required charity that is required upon every Muslim.

These are the six major aims of the sharia: (1.) preservation of religion; (2.) preservation of the sanctity of life; (3.) preservation of the family; (4.) preservation of a person’s character; (5.) preservation of mind; and (6.) preservation of wealth. All the various rulings of the sharia seek to fulfill these six aims.

Sharia in society

Obviously the value of the sharia in curing social ills only comes if people really believe it to be a Divine law coming from God. For those who do not believe it is a Divine law, do not believe that Muhammad was sent to mankind; for those who do not believe Islam is a true religion, but believe it to be a false religion. Hence anything that comes from it is of no value.

Likewise with regards to the application of the sharia is itself only useful when people desire to apply it. To force the sharia upon people through a “religious” police state would not have great worth. Unfortunately now in the Islamic world, for those of you who might of traveled or met someone from there; sharia law is no longer applied in most of the Islamic world as a result of the effects of colonialism by non-Muslim countries and apply secular law. They therefore suffer from the same problems, perhaps not to the same degree, as Western countries. These societies are plagued with one social problem following the other. No matter, how much government resources are spent to solve any social problem; we still do not find any success in solving any problem in the United States. All the problems seem to only worsen. And all the plans for instance in the 60’s or before that no plan has solved any problem.

This is because the foundation of the society is not based upon a basis that Allah has created them for. Even though the United States is probably in terms of non-Muslim societies the best society known to humanity in terms of its justice. Since the time of the Roman Emperors, Constantine who first adopted Christianity until now; there probably has not been a society in the West that has had the justice and the freedom and care for its citizens like the United States. But at the same time, the problems that plague the United States are insurmountable in my opinion because of the lack of the application of the sharia. Every good that is found in the United States comes from what they took from their Scriptures: the moral code that is found in the Bible this is the basis for that good. Once people disregard these teachings in their moral behavior because there is no public observance of a religious law. For this reason you can begin to see the collapse of society in the major cities.



[i] Al-Hasan al-Basri, a scholar of the second generation, was asked does this aya apply to us as did the children of Israel? He responded, “Yes by Him whom there is no god but He.” See ash-Shawkani, Fath al-Qadir, Vol. 2, p. 37.

RENAISSANCE OF MUSLIM UMMAH!!

RENAISSANCE OF MUSLIM UMMAH

[Shamim A Siddiqi, New York]

[www.dawahinamericas.com]


INTRODUCTION: Islam is nowhere traceable in the body politics of any land though there are 57 Muslim countries in the world. Muslim Ummah stands discarded, degraded and in a very wretched condition though in numbers it is more than 1.5 billon [1/4th of world population]. Under this situation every sane Muslim on earth is nurturing grave concern over this dilapidated condition of Ummah. Some brothers say let us concentrate on R & D, some cry to have unity in our ranks and files, some suggest to concentrate on modern education, some are making every effort for "Tableegh" of Deen whereas some are struggling to get rid of foreign influence in the internal affair of the Muslim world. I don't blame anyone of them for their respective truncated solution. If we go in depth as a truthful Muslim and Muslimah, the cause of the steep fall of the Ummah is quite different than what appears to most of us.

Just see how lamentably the poet of the East, Allamah Iqbal has summarized the situation of Ummah in a couplet: "Tum Sabhi kuch hu bata'wo ki Muslman Bhi hu" [Translation: "You are every thing but tell: Are you Muslim too?]

Let us dig in the state of Ummah as it stands today. The cause of its fall is a "solitary" one deeply rooted within the Ummah itself. The cure of its Resurrection too is equally simple and manageable provided we have the will to do so.

1. THE GREATEST TRAGEDY: Ummah has lost the Concept of Islam as Al-Deen, the system of life as a whole. It is divided into different sects, different Mazahib, deviated paths: Shiia, Sunni; Hanafi. Maliki, Shafeii, Humbali; Sufisim and its various branches, thereby sticking only to some rituals, some segments of Islam, some concocted dogmas and some illusive beliefs and "Hazar Imam", culminating in many ritualistic forms of worships, involving themselves in: Worshiping forefathers, Pirs, Graves, and Dargha – fighting with each other bigotedly, forgetting, Islam as Al-Deen in this process altogether. ISLAM has just been rendered virtually into a religion as Judaism and Christianity are.

This tragedy does not end here.

Islam is not only a Deen but a Movement and that is totally missing from our day to day life pattern. If Muslims can offer some routine rituals, they are happy as if they have "conquered" Rome. Whereas Islam demands that it must prevail over all the other "Adyan" as ordained by Allah in Al-Tawbah – 33; Al-Fathay – 28 & Al-Suf -9 and had made incumbent upon Ummah to establish "JUSTICE" [Al-Qist] in human society vide verse # 25 of Surah Al-Hadeed

The life long pursuit of Rasulullah (Sallahu alayhi wasallam) confirms it. Whenever he (Sallahu alayhi wasallam) used to meet someone during his (Sallahu alayhi wasallam) contact for dawah Ilallah, he (Sallahu alayhi wasallam) used to invite him with these words: "O the people: Say [Accept] La Ilaha Ilallah, You will be benefited; you will become the master of Arabs and the "Ajam" [the non-Muslim world] will come under you domination; and when you die, you will also be the master in Jannah". This was his (Sallahu alayhi wasallam) message of DI all along 13 years in Makkah as narrated by Ibne Hisham in Seerah of Rasulullah (Sallahu alayhi wasallam), Balazari in "Fatuhul Baladan" and Ibne Katheer in "Albadayah wa Alnahayah"

I request the reader to think over the situation that just by saying the Kalimah "La Ilaha Ilallah", how one will become master of Arab and Ajam unless he/she struggles for it for the whole of his/her life. In fact, the Kalimah was the most Revolutionary Political Slogan of Rasulullah. It would never keep a Muslim or Muslimah idle in his home if he accepts and starts rightly to comply with what this Kalimah demands.

The Kalimah motivates him/her to get up, call the people to the fold of Allah, organize those who accept it into a Jama'ah, trim and polish their character, and struggle jointly and concertedly towards establishing the authority of Allah on self, family and society accordingly. A Muslim cannot feel rested unless his/her Dawah efforts engulf the entire humanity. That is what Rasulullah (Sallahu alayhi wasallam) expressed in his (Sallahu alayhi wasallam) statement when he (Sallahu alayhi wasallam) addressed his (Sallahu alayhi wasallam) uncle Abu Talib and said: "If the idolaters put sun in my right hand and moon on my left, I will never give up this work [of DI] till Allah's Deen becomes dominant or I give up my life in that pursuit".

Islam is a Deen and a Movement but Ummah has lost this Vision, This is our # One Tragedy.

2. Along with the bifurcation of Muslim community into hundreds of sects and by-sects, Ummah has lost its position of "Ummatun Wasata" and the "Best of Nations" as ordained by Allah in Verses # 143 of Al-Baqarah and Verses # 104 & 110 of Surah Al-Imran. In the midst of this doldrums, Ummah has lost its sense of priorities as "what to do and how to do"; "from where to start and how to start" the process of its Resurrection.

2. DAWAH ILALLAH – THE ONLY MEANS TO ACCOMPLISH THE MISSION OF "LA ILAHA ILLALAH":

* When Rasulullah (Sallahu alayhi wasallam) came out of the Cave of Hera, he (Sallahu alayhi wasallam) was ordained in the very second Wahi: "Rise and Warn; and Glorify thy Lord". Along with it, Kalimah "La Ilaha Ilallah", was entrusted to him (Sallahu alayhi wasallam) as the logical means to call the humanity to accept His authority.

Now one must envision that what Rasulullah (S) was thinking in the Hera: about the peace, human rights, insecurity, poverty, bloodshed and constant fear of violence. However, none of these burning issues he (Sallahu alayhi wasallam) took after his(Sallahu alayhi wasallam) assignment as the Messenger of Allah. His (Sallahu alayhi wasallam) main concern was now to correct the man, the epic center of human troubles: If men and women are corrected, rejuvenated, imbibed with Allah-consciousness [Taqwah] and a trustworthy character with a constant fear of accountability after death, every thing will be Ok and streamlined in the society. Accordingly, he (Sallahu alayhi wasallam) resorted to two most natural steps to augment his (Sallahu alayhi wasallam) efforts of Dawah Ilallah [DI]:

I. Rasulullah (Sallahu alayhi wasallam) started his (Sallahu alayhi wasallam) campaign of Dawah contacts from person-to-person with his (S) close relatives, friends and the citizens of Makkah with one message as quoted above. Those who responded to his (Sallahu alayhi wasallam) call, he (Sallahu alayhi wasallam) organized them into a Jama'ah [organization], trim and polished their individual character. In thirteen years of Makkah, through his (S) hard and constant efforts, he (Sallahu alayhi wasallam) got just 124 persons in the fold of Islam [Ibne Hisham has listed their blessed name individually in his Seerah (Sallahu alayhi wasallam)]. This was the INTENSIVE DAWAH WORK of Rasulullah (Sallahu alayhi wasallam) in Makkah. This process continued in Madinah too after Hijrah unabated.

II. Beside, this individual contacts, Rasulullah (Sallahu alayhi wasallam) used to meet and address the trade caravan in the markets of Makkah and in its vicinity and with different tribes at Mina during Hajj with the same message as quoted above. Thus, his (Sallahu alayhi wasallam) message was reaching or spreading to almost all the tribes of Arabia during Hajj season. Some accepted his (Sallahu alayhi wasallam) mission of DI and some differed. I have given a brief account of these responses in my book: "Methodology of Dawah". This was the EXTENSIVE DAWAH WORK of Rasulullah (Sallahu alayhi wasallam), introducing and spreading the Deen of Allah to different nooks and corners of the country.

Both Intensive and Extensive Dawah works were and are complementary to each other. The means have changed with the change of time but the methods and the process of DI remains the same.

3. Building the Requisite Team of Da'ees in the Context of Modern world -
Briefly speaking, A Da'ee in the field must have:

* Clarity of vision and conviction in Mission;
* Acquired the working knowledge of Islam;
* Understanding of the country, its people, and their problems with Islamic
solution;
* A Trustworthy character;
* Developed the habit of sacrificing time, talents and resources for the Mission;
* Willingness to work collectively with the Movement or the Jama'ah

[I have elaborated these fundamental prerequisites of a Da'ee Ilallah in my paper: "Importance of Dawah in America & Our Obligation". It is available on my Website: WWW.dawahinamericas.com under Section "B" – Islam as a Movement]
4. RENAISSANCE OF MUSLIM UMMAH - HOW ?

I. Clarity of the Mission of Rasulullah (Sallahu alayhi wasallam) – What was his (Sallahu alayhi wasallam) mission and how he (Sallahu alayhi wasallam) did it?. Its details can be seen in my paper: "Mission of Muhammad (Sallahu alayhi wasallam) – How He (Sallahu alayhi wasallam) Accomplished it?" on my Website under Section "B" as referred above.

II. Dawah Strategy – For different people, different region at local, national and International levels: Separately for Muslims and Judeo-Christian-Pagan world with a Global Strategy at the top. This I have discussed in detail in my paper: "Who are our Addressees & How to address them?" It is on Website under Section "B" as referred above

III. Comprehensive Re-awakening Program for Muslim countries to make them Conscious Muslims and Muslimah on the basis of Surah Al-ASR;

IV. Building Effective Teams of dedicated and committed Da'ees on the pattern Rasulullah (Sallahu alayhi wasallam) did. We have to build these teams of Da'ees in different languages, regions and cultures, bearing trustworthy character and missionary zeal;

V. Developing Model Muslim Communities [MMC] in different parts of the Muslim world and in the West too, inviting non-Muslims to be their guest at least for 3 days and observe the practical model of Islamic life in action in modern age. It would be one of the best TOOLS of Dawah Ilallah. These MMC will be basically inhabited by movement-oriented brothers and sisters [DI], bearing a trustworthy character and demonstrating to the world as how to live, act and behave like conscious Muslim and Muslimah in the context of the modern world.

VI. Organizing the Institution of Zakah in the Muslim world locally, nationally and Internationally to cater the needs of the poor, the needy and the "have-nots" in the Muslim countries FIRST then Globally – making Islam Extremely attractive to the deprived and oppressed people of the world and fulfilling the Global Financial Needs of DI under wider connotation of "Fi Sabeel Allah"; [ Its details can be seen in my paper "Zakah- A Guaranteed Solution For Have-nots" on my Website under Section "A" – Islam As A Way of life [Al-Deen]'

VII. Preparing vast quantity of Effective Dawah Literature – Print, Video, Audio and Internet, in different languages in millions and millions to flood the Muslim and non-Muslim world to encounter the anti-Islam propaganda and presenting Islam positively to humanity at large as an alternate way of ;life. It would be the best TOOL of Muslim Da'ees in the field of Dawah Ilallah.

CONCLUSION: If Muslim Ummah resolves to go along with it and is really interested to resurrect its fate, it can do it very easily as all the means and resources are at its disposal. The only things that Muslim Ummah and its leadership lack are: the "WILL to do it ", "Fear of Allah, and "Accountability in Akhirah" along with it the haunting "Fear of death" and "Love of this world" i.e. "Wahan" as described by Rasulullah (Sallahu alayhi wasallam) in a Hadith.

May Allah protect our Muslim leadership with these illusionary images! Amen!