Dear All Readers,
Pls be warned about this website http://www.ahl-alquran.com/
The info is available both in English and Arabic and both is extremely dangerious to the very core and basic aqeedah of islaam.
How stupid that such people say that Muslims should follow the Qur'an yet do not follow the Sunnah and the Ahadeeth of Rasul Allah (saw). From the very first words of "Alif, Laam, Meem" - til the end "...Wan Naas" - all of it is transmitted to us from the lips of our beloved Rasul Allah (saw). The same lips that has given us advices to live our lives according to the rules of Allah (azza wa jal).
When Ayesha (ra) - the wife of Rasul Allah (saw) was asked about him (saw) - she mentioned that means - that Rasul Allah (saw) was like a walking, talking Qur'an!
May the curse of Allah be upon those who deny even a single Hadith uttered from the lips of our beloved prophet - Mohammad (saw) and may they be destroyed - in the next life - A'meen.
Monday, March 28, 2011
Thursday, January 14, 2010
The Sacred Duty of Defending Jerusalem
By Shaikh Yusuf Al-Qaradawi
It is very important to note that the land of Islam is not for sale; it is not to be relinquished, and no damages can possibly make up for its loss. Therefore, it is incumbent on Muslims, wherever they may be, to shoulder their responsibility of defending Jerusalem and Al-Aqsa Mosque.
Elaborating more on this issue, the prominent Muslim scholar Sheikh Yusuf Al-Qaradawi states the following:
No Muslim, be he in authority or not, is allowed to abandon any of the lands of Muslims. The land of the Islamic world is not the property of any president, prince, minister or group of people. It is not up to anyone therefore to relinquish it under any circumstances.
Conversely, it is the duty of individuals and groups to strive hard to liberate occupied territories and retrieve usurped land. The entire nation is jointly responsible for that and it is not up to the ruler or his subjects to choose to give up the land. If a particular generation lapses in idleness or is incapable of shouldering the responsibility, it has no right to force its idleness or incapacity on all the coming generations up till Judgement Day, by giving up what it has no right to. Therefore, I have issued a Fatwa indicating that it is unlawful for all homeless Palestinian refugees to accept damages in return for their lost land, even if they amount to billions. The land of Islam is not for sale; it is not to be relinquished, and no damages can possibly make up for its loss.
If this is the ruling concerning any ordinary piece of land in an Islamic state, what will be the case with the holy land of Jerusalem, the land of the first of the two qiblahs and Al-Aqsa Mosque and the third most venerable city in Islam, after Makkah and Madinah? This land was the destination of Al-Israa' and the land from where Al-Mi`raj was launched. Nothing better explains its revered status than Allah's words, (Glory to (Allah) Who did take His servant for a journey by night from the sacred Mosque to the farthest Mosque, whose precincts We did bless, in order that We might show him some of Our Signs: for He is the One Who Heareth and Seeth (all things) ) (Al-Israa' 17:1).
Therefore, Jerusalem has come to enjoy a special place in the heart of every Muslim in the entire Arab world. The occupation of Jerusalem moves his heart and pains him, out of love, keenness and jealousy over it as well as his concern about it. It is mainly on account of Jerusalem that the Palestinian cause comes first on Muslims' list of priorities. It is Jerusalem that Muslims fear for and are keen to preserve, defend and fight for. It is for the sake of Jerusalem that they willingly give their lives and all they hold dear. Jerusalem is the symbol of the cause of Palestine. It is the backbone and the very core of the problem. True are the words of the poet who once said,
Palestine is meaningless with no Aqsa or Jerusalem.
Without Jerusalem, it is like a body with no head.
Jerusalem is not for the Palestinians only, but for all Muslims, be they Arabs or not. It is a city for all Arabs, be they Muslims or Christians. Therefore it is incumbent on Muslims, wherever they may be, to shoulder their responsibility of defending Jerusalem and Al-Aqsa Mosque. This is an obligation for them all. They are to jointly defend it, offering in the process their lives, their money and all they possess, or else they will be subject to Allah's punishment, for Allah says: (O ye who believe what is the matter with you, that when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter ) (At-Tawbah 9:38).
During my tours across the Arab world, many a time have I been asked by Muslim youth who would hide their heads in their hands and fervently crying, would ask, “How do we clear our conscience and shoulder the responsibility of defending Jerusalem?”
We have seen how the Arab world in its entirety was turned upside down when a Jewish fanatic attempted to burn Al-Aqsa Mosque in 1969. Muslims called on each other across the world. The first Islamic Summit was held, which in turn gave rise to the Islamic Conference Organization.
When the crusaders formerly occupied Jerusalem, it was liberated by non-Arab Muslims, like Turkish Emad Ed-Din Zinky and his son Nour Ed-Din Mahmoud Eshahid as well as his disciple, Kurdish Saladin Al-Ayoubi, who was able to regain Jerusalem from Christians. Muslims everywhere are still, as they have always been, ready to do all what they can in defense of Jerusalem. This is the case with all the nations I have visited, starting with the Philippines and Indonesia in the very East through Morocco in the Muslim West, though unfortunately this was not the temperament of Muslim rulers.
Jerusalem is an invaluable part of the homeland of Islam. For more than 14 centuries, Muslims have lived there. They have not usurped it from the Jews who had already ceased to live there hundreds of years before that. The Jews’ longest reign in Palestine lasted for only several hundred years, while Arabs and others have been there for thousands of years. The Christian patriarch of Jerusalem handed it to `Umar ibn Al Khattab. Among the patriarch's conditions was that no Jew should live there.
The sovereignty over Jerusalem, particularly East Jerusalem, must be Islamic, Arab, and Palestinian. This will not prevent any Jew or Christian from observing his religious rituals with the perfect freedom and tolerance which Islam has been famous for throughout the eras. The international legitimacy embodied in the Security Council resolutions assert that Jerusalem is part of the Arab lands occupied since 1967.
Hence, evidence based on history, religion and international law all jointly prove that Jerusalem belongs to the Palestinians. The crisis of Jerusalem should be the number one item on the agenda of the Islamic World.
Friday, December 25, 2009
Muslims planning killing non-muslims in non-muslim lands | Clear violation of Islamic Sharia
Bismillah HirRahman Nirraheem
It has now become a common news item to hear of muslims - sometimes young and impressionable, who get VISA permit to visit some non-muslim country - only to be caught preparing to commit acts of murder or mass murder.
Sadly - these young muslim men - who consider themselves to be on the right path - and consider it to be their duty to inflict harm on non-muslims (infidels / kuffars) are totally on the wrong - and their basic understanding of Islamic law and Islamic Sharia is totally incorrect.
There is no difference between these jahil men and those who commit wrongful acts because of hate and anger.
This article is to simply show that any such person who plans or supports such actions:
1. That their basic islamic belief is incorrect and while they may "think" that they are benefitting the muslim ummah, they are actually going against the orders of Allah (swt) and His Rasul - Muhammad Mustafa (saw).
2. They need to stop and realize that what they are planning to do - not only brings harm to non-muslims, but also brings harm and dis-respect to islam and muslims - all over the world.
3. Anyone who encourages these people, or supports these people - with their time or with money is also supporting wrong understanding of Islam and of Islamic Sharia.
Let's start with the fact that Islam strictly forbids treachery, betrayal and violation of treaties, and promises.
Quran mentions about the fulfillment of promises in various aya - only a selected few are mentioned here for brevity.
“And fulfill (every) covenant. Verily! The covenant will be questioned about.”
(Surah Isrâ 17:34)
“O you who believe! Fulfill (your) obligations.” (Surah Maeda 5:1)
“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.” (Surah Saff 61:2,3)
“It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” (Surah Al-Baqarah 2:177)
Abu Hurairah (RA) reported: Rasulullah (SAW) said:
“Three are the signs of a hypocrite:
1. When he speaks, he lies;
2. When he makes a promise, he breaks it; and
3. When he is trusted, he betrays his trust.”
(Source: Al-Bukhari)
Another narration adds the words: “Even if he observes Saum (fasts), performs Salaat (prayer) and claims to be a Muslim.”
Imam Ibn Qudama said:
"Those who came in to the enemy's land, receiving a guarantee of security, has no right to falsely impinge on their property or to engage with them usurious transactions. As for treachery towards them, it is forbidden, because their guarantee of security means that, there would not be committed treason against them. Even if these conditions were not negotiated in good faith in words, the meaning is clear from the action itself." "Al-Mughni", 13-152.
Imam As-Sarhasi said:
"If a Muslim came to the infidels with their permission, he must not have a perfidy against them (i.e. not be disloyal to them). And if he did show them the perfidy and usurp their property, and then he was kicked out to the Islamic country, then it is condemned for a Muslim to buy anything from this man, if a Muslim knows that it was gained through a bad way!" "Al-Mabsut" 10-96.
Imam An-Nawawi said:
"If a Muslim entered the enemy territory under warranty and had taken something that belongs to them or had stolen something, and then returned to the land of the Muslims, he is obliged to return what has been misappropriated" See "Ravdatu-talibin" 10-291.In conclusion - as stated by many modern scholars, including Muhammad al-Maqdisi, Abu Al-Basyr Tartusi, and others , a muslim man who arrives in a country that is even at war with Muslims, with the original non-military purpose of visit, for example, to live, work, learn, get an education and so on, is under a contract between him and the country he is visiting, and the blood, honor and property of all non-muslim citizens and residents of the country the person is visiting are thus totally forbidden to him.
Thursday, November 19, 2009
Standing United against Terrorism & al-Qaeda
Author: Sheikh Salman al-Oadah
This article contains some harsh words for those who choose to follow the path of violence. However, I find it necessary to use a harsh tone – which departs from my normal writing style – in order to confront those people who take up arms with the purpose of bringing death to numerous people and reducing societies to ruin.
When I wrote about al-Qaeda, some of my dear friends took exception to my doing so, warning me that I would be the brunt of libel and attacks upon my honor, or worse. However, I replied that the situation required that we speak clearly and frankly, and it does not matter what people will say.
I have persistently called upon our sincere scholars and preachers – and continue to call upon them – to describe things by their proper names, and to disassociate the word "jihād" (a word rich in meaning which is found in our sacred texts) form the activities of those killing organizations which murder innocent people and undermine security in societies around the world – regardless of whether those societies are Muslim or non-Muslim – since carrying out atrocities and targeting civilians is categorically forbidden in Islam.
Today, I must stress how important it is for us to condemn the abominable and criminal acts being perpetrated around the world in Islam’s name and which are being misrepresented as "jihād". We must expose those acts and the people who carry them out by calling them what they really are, whether their perpetrators refer to themselves as al-Qaeda, or a jihad organization, or a militant organization or an "Islamic state". It is not enough to give vague indications and make ambiguous general statements.
At the same time, I must stress that it is the right of every country in the world to defend itself against external aggression and to carry out resistance against an invader or occupying power. This is an international right acknowledged by all nations. Nevertheless, carrying out such legitimate resistance neither justifies nor excuses the targeting of civilians and innocents, regardless of where they are.
It is not enough that we speak up. Things have gone farther than that. A crisis has rent the intellectual and cultural fabric of our society. Therefore, I appeal to myself and to my fellow preachers to condemn this great evil in the clearest and most unambiguous terms, an evil which is causing bloodshed, destroying society, and blackening Islam’s good name. It is also hampering our development, bringing ruin to our countries, inciting transgression against human life, while violating both the tenets of Islam and the dictates of basic human values.
Therefore, we must take care not to confuse our message by discussing other wrongdoings at the same time we discuss this matter, tying them in with each other. Some ignorant people might claim that we are justifying those atrocities or seeking an excuse for them. Indeed, we should not bring up the question of terrorist attacks when we discussing social and political issues, or the media, and say: "This is the cause of that. Avoid these mistakes so as not to give cause for extremism…" This is not a good way to address the matter. It could make some of those people feel, when they see things they dislike, that they have an excuse to perpetrate acts of violence. We need to make a clear distinction between issues, and take care how we speak, so as not to unwittingly have a negative impact upon such people.
We should be wary of how we use the words "but" and "however", words which can lead some young people to fall into misunderstandings, as if what we are saying has many angles to it which can be interpreted in various ways.
The problem we are addressing is one of blind civil strife, where "every time it seems to come to an end, it just goes on" as the Prophet Muhammad (peace be upon him) said in an authentic tradition describing the tribulations of the Last Days. The onus of quelling this strife and exposing how it violates Islamic teachings falls upon the sincere scholars and preachers of Islam who do not fear the censure of others and who feel no hesitation in calling a crime a crime, regardless of the consequences.
I do not care if some people who dislike what I say are going to accuse me of working for this or that interest group, or of being a "government stooge". I call Allah to witness for what I say. My condemnation of terror stems from my religious faith and my firm convictions. No one has any sway over my beliefs. I am neither for nor against the governments. Regardless of the consequences, I am against deviance, destructive behavior, and acts of atrocity in general, and especially when those acts are perpetrated in the name of religion. I make my position plain.
I do not care if my opponents insist on making false accusations against me. I say what I mean, loudly and clearly. These are my religious beliefs, which I have not changed and which have not been any different in the past. However, there is a more pressing need today than at any previous time to reiterate those beliefs and announce them all the more forcefully. Indeed, ever since the outbreak of these violent acts, speaking out against them has become a religious, educational and moral imperative for anyone who cares about the future of Islam, our country, the generations to come, and preserving what little stability is left in the Muslim world.
That which is happening in Somalia and elsewhere is a heartbreaking tragedy. Everything is being laid to waste and people are killing each other over the ruins – all in Islam’s name. People have being killed by the droves, without pause, even in the month of Ramadan.
I declare that Allah does not make right the deeds of those who perpetrate atrocities. Nor does He bring the plots of the deceivers to right guidance. Those who, in the name of Islam, kill innocents – and very often they happen to be Muslims – or who claim that by doing so they are upholding Islamic teachings, they will not succeed and they will not set things right. Rather, they will face Allah’s punishment and become a warning to others unless they repent beforehand.
Al-Qaeda is not what it was before September 11. It has turned into a media phenomenon with many people claiming the name merely for its symbolic value, mobilizing the youth under its umbrella. In this way, the strategy has changed, the evil has shaken loose from its reins and become like shrapnel all over the place, possessing a regional character but making a global noise. Al-Qaeda has become like a trademark that anyone can get hold of and carry out their activities in its name. It is no longer a cohesive organization with strong ties between its leaders and followers.
I call upon those who still make excuses and hesitate when they speak to think about the judgment they will face when they will stand before Allah. They should not let the oppressive acts of governments or their policies – like what took place in Algeria – or the embargoes that governments impose upon them, cause them to be unjust. The heavens and the Earth are only set aright by justice.
The merciful thing to do is to tell those young people who have been deceived, and those who are set to join their ranks tomorrow, that: "This path you are taking is not going to bring you to your goal. It will not save you from Hell or earn you Paradise. Whoever wants success in this life, salvation in the next, and Allah's pleasure should adhere to the true teachings of Islam and keep far away from bloodshed and strife. Do not attempt to reinterpret the faith so as to justify acts that are clearly and patently evil. In the boldness with which you commit such mortal sins, you engage in crimes far worse in Allah's estimation than those whom you purport to condemn."
This should be the message that parents give to their families, that mothers teach their children, that teachers impart to their students, and that preachers address to their congregations. The condemnation of terror should not be connected with any official campaign, media drive, or salaried work. Rather, it should come from an inner sense of religious duty, from our obligation to raise the next generation correctly and to call people to what is right. It should be carried out with the intention of fostering reconciliation in society and building bridges between ourselves and those who disagree with us, which can be achieved on the basis of our shared concern to safeguard our faith and our worldly lives. In our thinking, we need to get beyond defending our individual interests and look to the general good and to the future. Our concern should be for society: its common folk and its leaders, its rich and its poor, those who are righteous and those who are sinners. All of these people are part of our society, and we must share a sense of loyalty with them all.
When we talk about this issue, which is of the utmost seriousness, we must not mix it up with talk about other things. Those other matters might very well be equally important, or more important, or less. In any case, those issues can be addressed on other occasions.
In all earnest, I call upon our young people to discuss this matter both in person and on the Internet, to uncover the reasons why some people have sympathies for such activities and organizations and how to remedy the causes for those sympathies. I call upon them to hold fast to the clear and explicit teachings of Islam, as set forth in the Qur'an and Sunnah, which warn against sowing dissention, killing, and murder. Indeed, this was one of the last exhortations that the Prophet Muhammad (peace be upon him) made to his followers at the end of his life, on the occasion of his final pilgrimage.
Some sick-minded people have started talking about assassinations as if they were a tradition established by the Prophet. This is more than a misunderstanding – it is delusional. Did the Prophet permit the execution of the leaders of Quraysh in Mecca when they sought to stamp out the Muslims in their midst? No. Or the leaders of the traitorous hypocrites in Madinah when the sought to undermine the nascent Muslim community? No. Did he call for executing the leaders of the Jews when there was a covenant between them? No. Did he ever grant anyone the right to pass personal judgment over others and their faith and carry out punishments? No. Never did he permit such things. What chaos would have been worse than that? But this is what these people today want to reduce us to.
I assert, on the basis of certain conviction, that the people who follow that extreme path, if they ever come into power, will bring destruction and ruin to everything. Society, from its civil cohesion, to its family integrity, to its agriculture, would waste away. Those people would foster civil strife and suffer for it in turn. This is because they have deviated from the straight path. They have no understanding of Islamic teachings and the wisdom behind those teachings. They are ignorant of the natural laws that Allah has placed in His creation. Therefore, they will never be successful and never find divine support. That is for certain, as anyone who has understanding can see. Nevertheless, those people are quite successful in spreading chaos and confusion. They are good at misleading the simple-minded and causing discord, and they are given support in this whenever we are silent, mince our words, or withhold judgment.
May the peace and blessings be upon our Prophet Muhammad, who brought the clear message and established the clear proof. And praise be to Allah, the Lord of All the Worlds.
Courtesy: www.islamtoday.net
This article contains some harsh words for those who choose to follow the path of violence. However, I find it necessary to use a harsh tone – which departs from my normal writing style – in order to confront those people who take up arms with the purpose of bringing death to numerous people and reducing societies to ruin.
When I wrote about al-Qaeda, some of my dear friends took exception to my doing so, warning me that I would be the brunt of libel and attacks upon my honor, or worse. However, I replied that the situation required that we speak clearly and frankly, and it does not matter what people will say.
I have persistently called upon our sincere scholars and preachers – and continue to call upon them – to describe things by their proper names, and to disassociate the word "jihād" (a word rich in meaning which is found in our sacred texts) form the activities of those killing organizations which murder innocent people and undermine security in societies around the world – regardless of whether those societies are Muslim or non-Muslim – since carrying out atrocities and targeting civilians is categorically forbidden in Islam.
Today, I must stress how important it is for us to condemn the abominable and criminal acts being perpetrated around the world in Islam’s name and which are being misrepresented as "jihād". We must expose those acts and the people who carry them out by calling them what they really are, whether their perpetrators refer to themselves as al-Qaeda, or a jihad organization, or a militant organization or an "Islamic state". It is not enough to give vague indications and make ambiguous general statements.
At the same time, I must stress that it is the right of every country in the world to defend itself against external aggression and to carry out resistance against an invader or occupying power. This is an international right acknowledged by all nations. Nevertheless, carrying out such legitimate resistance neither justifies nor excuses the targeting of civilians and innocents, regardless of where they are.
It is not enough that we speak up. Things have gone farther than that. A crisis has rent the intellectual and cultural fabric of our society. Therefore, I appeal to myself and to my fellow preachers to condemn this great evil in the clearest and most unambiguous terms, an evil which is causing bloodshed, destroying society, and blackening Islam’s good name. It is also hampering our development, bringing ruin to our countries, inciting transgression against human life, while violating both the tenets of Islam and the dictates of basic human values.
Therefore, we must take care not to confuse our message by discussing other wrongdoings at the same time we discuss this matter, tying them in with each other. Some ignorant people might claim that we are justifying those atrocities or seeking an excuse for them. Indeed, we should not bring up the question of terrorist attacks when we discussing social and political issues, or the media, and say: "This is the cause of that. Avoid these mistakes so as not to give cause for extremism…" This is not a good way to address the matter. It could make some of those people feel, when they see things they dislike, that they have an excuse to perpetrate acts of violence. We need to make a clear distinction between issues, and take care how we speak, so as not to unwittingly have a negative impact upon such people.
We should be wary of how we use the words "but" and "however", words which can lead some young people to fall into misunderstandings, as if what we are saying has many angles to it which can be interpreted in various ways.
The problem we are addressing is one of blind civil strife, where "every time it seems to come to an end, it just goes on" as the Prophet Muhammad (peace be upon him) said in an authentic tradition describing the tribulations of the Last Days. The onus of quelling this strife and exposing how it violates Islamic teachings falls upon the sincere scholars and preachers of Islam who do not fear the censure of others and who feel no hesitation in calling a crime a crime, regardless of the consequences.
I do not care if some people who dislike what I say are going to accuse me of working for this or that interest group, or of being a "government stooge". I call Allah to witness for what I say. My condemnation of terror stems from my religious faith and my firm convictions. No one has any sway over my beliefs. I am neither for nor against the governments. Regardless of the consequences, I am against deviance, destructive behavior, and acts of atrocity in general, and especially when those acts are perpetrated in the name of religion. I make my position plain.
I do not care if my opponents insist on making false accusations against me. I say what I mean, loudly and clearly. These are my religious beliefs, which I have not changed and which have not been any different in the past. However, there is a more pressing need today than at any previous time to reiterate those beliefs and announce them all the more forcefully. Indeed, ever since the outbreak of these violent acts, speaking out against them has become a religious, educational and moral imperative for anyone who cares about the future of Islam, our country, the generations to come, and preserving what little stability is left in the Muslim world.
That which is happening in Somalia and elsewhere is a heartbreaking tragedy. Everything is being laid to waste and people are killing each other over the ruins – all in Islam’s name. People have being killed by the droves, without pause, even in the month of Ramadan.
I declare that Allah does not make right the deeds of those who perpetrate atrocities. Nor does He bring the plots of the deceivers to right guidance. Those who, in the name of Islam, kill innocents – and very often they happen to be Muslims – or who claim that by doing so they are upholding Islamic teachings, they will not succeed and they will not set things right. Rather, they will face Allah’s punishment and become a warning to others unless they repent beforehand.
Al-Qaeda is not what it was before September 11. It has turned into a media phenomenon with many people claiming the name merely for its symbolic value, mobilizing the youth under its umbrella. In this way, the strategy has changed, the evil has shaken loose from its reins and become like shrapnel all over the place, possessing a regional character but making a global noise. Al-Qaeda has become like a trademark that anyone can get hold of and carry out their activities in its name. It is no longer a cohesive organization with strong ties between its leaders and followers.
I call upon those who still make excuses and hesitate when they speak to think about the judgment they will face when they will stand before Allah. They should not let the oppressive acts of governments or their policies – like what took place in Algeria – or the embargoes that governments impose upon them, cause them to be unjust. The heavens and the Earth are only set aright by justice.
The merciful thing to do is to tell those young people who have been deceived, and those who are set to join their ranks tomorrow, that: "This path you are taking is not going to bring you to your goal. It will not save you from Hell or earn you Paradise. Whoever wants success in this life, salvation in the next, and Allah's pleasure should adhere to the true teachings of Islam and keep far away from bloodshed and strife. Do not attempt to reinterpret the faith so as to justify acts that are clearly and patently evil. In the boldness with which you commit such mortal sins, you engage in crimes far worse in Allah's estimation than those whom you purport to condemn."
This should be the message that parents give to their families, that mothers teach their children, that teachers impart to their students, and that preachers address to their congregations. The condemnation of terror should not be connected with any official campaign, media drive, or salaried work. Rather, it should come from an inner sense of religious duty, from our obligation to raise the next generation correctly and to call people to what is right. It should be carried out with the intention of fostering reconciliation in society and building bridges between ourselves and those who disagree with us, which can be achieved on the basis of our shared concern to safeguard our faith and our worldly lives. In our thinking, we need to get beyond defending our individual interests and look to the general good and to the future. Our concern should be for society: its common folk and its leaders, its rich and its poor, those who are righteous and those who are sinners. All of these people are part of our society, and we must share a sense of loyalty with them all.
When we talk about this issue, which is of the utmost seriousness, we must not mix it up with talk about other things. Those other matters might very well be equally important, or more important, or less. In any case, those issues can be addressed on other occasions.
In all earnest, I call upon our young people to discuss this matter both in person and on the Internet, to uncover the reasons why some people have sympathies for such activities and organizations and how to remedy the causes for those sympathies. I call upon them to hold fast to the clear and explicit teachings of Islam, as set forth in the Qur'an and Sunnah, which warn against sowing dissention, killing, and murder. Indeed, this was one of the last exhortations that the Prophet Muhammad (peace be upon him) made to his followers at the end of his life, on the occasion of his final pilgrimage.
Some sick-minded people have started talking about assassinations as if they were a tradition established by the Prophet. This is more than a misunderstanding – it is delusional. Did the Prophet permit the execution of the leaders of Quraysh in Mecca when they sought to stamp out the Muslims in their midst? No. Or the leaders of the traitorous hypocrites in Madinah when the sought to undermine the nascent Muslim community? No. Did he call for executing the leaders of the Jews when there was a covenant between them? No. Did he ever grant anyone the right to pass personal judgment over others and their faith and carry out punishments? No. Never did he permit such things. What chaos would have been worse than that? But this is what these people today want to reduce us to.
I assert, on the basis of certain conviction, that the people who follow that extreme path, if they ever come into power, will bring destruction and ruin to everything. Society, from its civil cohesion, to its family integrity, to its agriculture, would waste away. Those people would foster civil strife and suffer for it in turn. This is because they have deviated from the straight path. They have no understanding of Islamic teachings and the wisdom behind those teachings. They are ignorant of the natural laws that Allah has placed in His creation. Therefore, they will never be successful and never find divine support. That is for certain, as anyone who has understanding can see. Nevertheless, those people are quite successful in spreading chaos and confusion. They are good at misleading the simple-minded and causing discord, and they are given support in this whenever we are silent, mince our words, or withhold judgment.
May the peace and blessings be upon our Prophet Muhammad, who brought the clear message and established the clear proof. And praise be to Allah, the Lord of All the Worlds.
Courtesy: www.islamtoday.net
Sunday, February 01, 2009
Gaza – The Imperative of Keeping Focus
Article by: Sheikh Salman al-Oadah
(Post: Thanks to www.islamtoday.com)
This present wave of blind violence against the people of Gaza comes right on the eve of a new administration in the White House and right before the Israeli elections. It would seem that election success in Israel is dependent on how much destruction a political party can mete out against the Palestinians.
The pain that constricts our hearts is an expression of our humanity, and of our identifying with our kindred in humanity as well as in faith. Allah says: "The believers are naught else but brothers." [Sûrah al-Hujurât: 10]
The Prophet (peace be upon him) "believers are to each other as a single body." As long as the body has sensation, the whole body feels pain if any limb feels pain.
We must translate this pain into hope and into productive effort. Our words, if they are to be good words, we cannot allow them to be words that stir up division between us or support one faction at the expense of another. We have no reason to deliberately curse or malign one another in our frustrations. We should also never invoke hopelessness or despair. Our voice should be a bold cry of faith in the face of the terrible flood that is bearing down on us.
Full news coverage of what is unfolding in Gaza is an imperative, and everything that happens should be rigorously followed by the media. This is, in fact, part of the solution. Were it not for the news cameras and the news reporters, the suffering of the people of Gaza would pass by most people of the world with no more effect than the stirring of a light breeze. However, the media has made an impact on our hearts and has made everyone distinctly uncomfortable about what is taking place. Even if the right-wing factions in Israel do not care about human sentiment, they are concerned when the scale of the crisis makes the political environment restrictive for them and exposes their racism and the violence of their deeds.
Allah says: "Those who do wrong will come to know what vicissitudes their affairs will take!" [Sûrah al-Shu`arâ': 227]
It is an injustice when various factions use this crisis for their own political gain. It, in fact, makes light of the human tragedy that is unfolding for some people try to use it as a means to score points against their political rivals. The truth of the matter is simple: It is a case of an oppressive entity acting in a high-handed, violent manner, wantonly killing and destroying. It is a case of a people who are under fire, under siege, and being denied the most basic necessities of food, medicine, and security - a people whose lives are being treated as cheap. We must stand together, resolute, upon this description of what is going on in Gaza. We must show respect for that great people and refrain from using their suffering as political currency in our domestic, regional, and international disputes. It is imperative that we all stand together in support of the people of Palestine.
Our faith in Allah's decree should give us resolve. We know that Allah has wisdom in what he brings about in the world. At the same time, we should be proactive and dispel what we dislike of Allah's decree with Allah's decree. As `Umar said when he was criticized for fleeing Allah's decree by his avoiding a plague-ridden town: "We are fleeing from Allah's decree to Allah's decree."
One way we can do this is to expend our utmost efforts in assisting the victims of this brutality, giving them all the support and help that we can afford to give.
Beyond this, our sincere prayers brings about Allah's help from whence we cannot perceive. The Prophet (peace be upon him) said:
Beware the supplication of the oppressed, for indeed it is carried up to the clouds, and Allah says: "By My might and My glory, I will help you, even if after a time."
This is a case even when the oppressed person is an unbeliever or a sinner. How much more we can expect the supplication to be answered when the supplicant is a Muslim who worships Allah alone?
We should be constant in offering supplication in qunût during our congregational prayers at the mosques and at home when we pray alone. We should beseech Allah in qunût to grant the Muslims victory against those who transgress upon them. We cannot doubt the effect of the supplications of no less than 1.5 billion Muslims. The imam should keep the supplication in focus and to the point, so as not to set the hearts of some of the congregation wandering.
Any opportunity should be availed to speak a good word about this crisis and keep it at the forefront of people's minds. This can be on television, the radio, the newspaper, the Internet, at a meeting or social gathering, in a petition to an official, or on the pulpit of the mosque. Online forums and e-mail mailing lists are also valuable in this regard.
Those who can - should donate blood to medical relief agencies to assist the wounded. Charitable donations should be given to relief organizations which are working to provide assistance.
Every legal and sound means should be used to lobby and put pressure on the politicians and decision-makers of one's countries so that they adopt policies that are correct and just and that are helpful to our brothers and sisters.
Expressing our solidarity and identification with our brothers and sisters brings about positive results. It keeps us from falling into despair. When we engage in positive action, it improves our mindsets and gives us emotional balance. This is better than seeing nothing but bloodshed and violence on television.
We need to put our trust in Allah and in His divine justice. He may let an oppressor act iniquitously for a while, but His justice is inevitable.
Allah says: "Such is the chastisement of thy Lord when He chastises communities in the midst of their wrong: grievous, indeed, and severe is His chastisement." [Sûrah Hûd: 102]
Allah also says: "And you shall certainly know the truth of it (all) after a while." [Sûrah Sâd: 88]
We are impatient, but Allah is not hasty.
The present excessive Israeli violence against those who are defenseless is not something that just happened today. It has a long history, as long as the history of the Israeli nation. It is not just a sudden reaction to present circumstances, but a continuation of past policies, and Israel continues to prove quite capable of finding justifications for its transgression. Today, they are blaming their conduct on Hamas. Yesterday, it was someone else.
This issue is not just the responsibility of every Palestinian, or Arab, or Muslim, it is the responsibility of everyone on Earth who possesses a human heart.
(Post: Thanks to www.islamtoday.com)
This present wave of blind violence against the people of Gaza comes right on the eve of a new administration in the White House and right before the Israeli elections. It would seem that election success in Israel is dependent on how much destruction a political party can mete out against the Palestinians.
The pain that constricts our hearts is an expression of our humanity, and of our identifying with our kindred in humanity as well as in faith. Allah says: "The believers are naught else but brothers." [Sûrah al-Hujurât: 10]
The Prophet (peace be upon him) "believers are to each other as a single body." As long as the body has sensation, the whole body feels pain if any limb feels pain.
We must translate this pain into hope and into productive effort. Our words, if they are to be good words, we cannot allow them to be words that stir up division between us or support one faction at the expense of another. We have no reason to deliberately curse or malign one another in our frustrations. We should also never invoke hopelessness or despair. Our voice should be a bold cry of faith in the face of the terrible flood that is bearing down on us.
Full news coverage of what is unfolding in Gaza is an imperative, and everything that happens should be rigorously followed by the media. This is, in fact, part of the solution. Were it not for the news cameras and the news reporters, the suffering of the people of Gaza would pass by most people of the world with no more effect than the stirring of a light breeze. However, the media has made an impact on our hearts and has made everyone distinctly uncomfortable about what is taking place. Even if the right-wing factions in Israel do not care about human sentiment, they are concerned when the scale of the crisis makes the political environment restrictive for them and exposes their racism and the violence of their deeds.
Allah says: "Those who do wrong will come to know what vicissitudes their affairs will take!" [Sûrah al-Shu`arâ': 227]
It is an injustice when various factions use this crisis for their own political gain. It, in fact, makes light of the human tragedy that is unfolding for some people try to use it as a means to score points against their political rivals. The truth of the matter is simple: It is a case of an oppressive entity acting in a high-handed, violent manner, wantonly killing and destroying. It is a case of a people who are under fire, under siege, and being denied the most basic necessities of food, medicine, and security - a people whose lives are being treated as cheap. We must stand together, resolute, upon this description of what is going on in Gaza. We must show respect for that great people and refrain from using their suffering as political currency in our domestic, regional, and international disputes. It is imperative that we all stand together in support of the people of Palestine.
Our faith in Allah's decree should give us resolve. We know that Allah has wisdom in what he brings about in the world. At the same time, we should be proactive and dispel what we dislike of Allah's decree with Allah's decree. As `Umar said when he was criticized for fleeing Allah's decree by his avoiding a plague-ridden town: "We are fleeing from Allah's decree to Allah's decree."
One way we can do this is to expend our utmost efforts in assisting the victims of this brutality, giving them all the support and help that we can afford to give.
Beyond this, our sincere prayers brings about Allah's help from whence we cannot perceive. The Prophet (peace be upon him) said:
Beware the supplication of the oppressed, for indeed it is carried up to the clouds, and Allah says: "By My might and My glory, I will help you, even if after a time."
This is a case even when the oppressed person is an unbeliever or a sinner. How much more we can expect the supplication to be answered when the supplicant is a Muslim who worships Allah alone?
We should be constant in offering supplication in qunût during our congregational prayers at the mosques and at home when we pray alone. We should beseech Allah in qunût to grant the Muslims victory against those who transgress upon them. We cannot doubt the effect of the supplications of no less than 1.5 billion Muslims. The imam should keep the supplication in focus and to the point, so as not to set the hearts of some of the congregation wandering.
Any opportunity should be availed to speak a good word about this crisis and keep it at the forefront of people's minds. This can be on television, the radio, the newspaper, the Internet, at a meeting or social gathering, in a petition to an official, or on the pulpit of the mosque. Online forums and e-mail mailing lists are also valuable in this regard.
Those who can - should donate blood to medical relief agencies to assist the wounded. Charitable donations should be given to relief organizations which are working to provide assistance.
Every legal and sound means should be used to lobby and put pressure on the politicians and decision-makers of one's countries so that they adopt policies that are correct and just and that are helpful to our brothers and sisters.
Expressing our solidarity and identification with our brothers and sisters brings about positive results. It keeps us from falling into despair. When we engage in positive action, it improves our mindsets and gives us emotional balance. This is better than seeing nothing but bloodshed and violence on television.
We need to put our trust in Allah and in His divine justice. He may let an oppressor act iniquitously for a while, but His justice is inevitable.
Allah says: "Such is the chastisement of thy Lord when He chastises communities in the midst of their wrong: grievous, indeed, and severe is His chastisement." [Sûrah Hûd: 102]
Allah also says: "And you shall certainly know the truth of it (all) after a while." [Sûrah Sâd: 88]
We are impatient, but Allah is not hasty.
The present excessive Israeli violence against those who are defenseless is not something that just happened today. It has a long history, as long as the history of the Israeli nation. It is not just a sudden reaction to present circumstances, but a continuation of past policies, and Israel continues to prove quite capable of finding justifications for its transgression. Today, they are blaming their conduct on Hamas. Yesterday, it was someone else.
This issue is not just the responsibility of every Palestinian, or Arab, or Muslim, it is the responsibility of everyone on Earth who possesses a human heart.
Wednesday, January 07, 2009
Fear Not - Not Grieve. Trust in no one except Allah (swt)
As israeli forces keep indiscriminately murdering and maiming hundreds of Muslim Men, Women and Children - for the simple fact that they are resisting israeli zionist expansion plans with nothing more than their own bodies - the carnage is nothing short of horrific to say the least.
Excellent wall to wall coverage is available on Press TV here.
At this time - muslims must remember that the most powerful weapon they have is reliance and trust in Allah - azza wa jal.
Here is a presentation that insha Allah would help... as it shows various Quranic ayas and ahadeeth that remind us of what we should be doing when in distress.
Excellent wall to wall coverage is available on Press TV here.
At this time - muslims must remember that the most powerful weapon they have is reliance and trust in Allah - azza wa jal.
Here is a presentation that insha Allah would help... as it shows various Quranic ayas and ahadeeth that remind us of what we should be doing when in distress.
Saturday, April 08, 2006
Building Ummah - One Muslim Individual at a time
Assalamu alaikum all,
I just read a beautifully written article about Individual Responsibility by respected Sheikh Salman al-Oadah - which insha Allah can help us "think globally (about the ummah yet) act locally" and at inidividual levels to slowly try to come out of the morass that we find outselves in.
May Allah help instill in us - the desire to change for the better - to be better able to deserve His blessings and to be able to deserve the title of "Khalifa" a'meen. Pls read the article from Sheikh Salam al-Oadah below:
Courtesy of: Islamtoday.net emphasis added by me (in bold)
- Now go out and change yourself 1st and then change the world around you - one bit at a time. May Allah reward you - for even spending the time to think about this - remember "A'fala Yatadabbaroon".
==============================================
The individual is, without doubt, a part of society and an essential aspect of the Islamic way of life.
Allah says: “You began to say: Whence is this? Say: It is from yourselves.” [Sûrah Âl `Imrân: 165]
Allah also tells us: “Truly, Allah does not change the condition of a people until they change what is within themselves.” [Sûrah al-Anfâl: 53]
Indeed, the very idea of the resurrection and the judgment in the Hereafter is founded on the concept of individual responsibility. The same can be said for our creation. Allah says: “Leave me to deal with the one whom I created in a lonely state.” [Sûrah al-Mudaththir: 11]
A person will be all alone, though he might fancy that he will be resurrected along with his wealth, his children, his particular group, or his fellow countrymen. However, the truth is that even his nearest and dearest will forsake him on that day.
Allah says: “On the day when a man will flee from his brother, from his mother and his father, from his spouse and his children. Every person on that day will have concern enough to make him heedless (of others).” [Sûrah `Abasa: 34-36]
When we observe i`tikâf in the mosque, one aspect of the wisdom behind our doing so might be so we can restore to ourselves our awareness of our individual responsibility. This is because i`tikâf frees us from the outside pressures of our group affiliations and of society as a whole, pressures that normally weigh heavily on our thoughts. When we observe a retreat in the mosques, we as individual Muslims can restore the health and natural state of our minds.
The general public can cry out, prod and push, and carry out all kinds of activities. This is why Allah guides us as follows: “Say: (O Muhammad): I do admonish you on one point – that ye do stand up before Allah, - (it may be) in pairs, or (it may be) singly, - and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty.” [Sûrah Saba’: 46]
The clear thinking and reflection that Islam calls for is something that does not follow after the whims of the people, but it demands respect for the opinions of others and to give those opinions due consideration. One of us may disagree with what someone else might say, but he has to be prepared to defend that other person’s right to express what he believes.
Each individual has to wrestle with most of the concerns that people generally have. Each Muslim faces most of the problems that confront Muslims today. When a person faces problems without the awareness of individual responsibility that Islam seeks to cultivate in him, that person finds it easy to foist the blame on outside influences. He starts talking about globalization, Zionism, hidden hands, and shadowy powers playing some clandestine game. He might blame the government, the scholars, fate, or history for whatever crisis he faces.
He will never think of blaming himself. He takes his own innocence for granted. His views and opinions are always right. He knows it all. If only everyone else would follow his lead, everything would be alright.
We might find this same person incapable of solving his own domestic problems, unable to put one and one together to make two, inexperienced, unschooled, and indecisive. He might be incapable of overcoming his bad habits and character flaws.
We see this often in a young man who has just recently become religious. He thinks that he has the keys to everything in his hands. He acts as if he, like Christ, can heal the leper and the blind with a mere touch of his finger and resurrect the dead with Allah’s leave. When he talks about the Qur’ân and the Sunnah, he acts as if only he understands it. How easy it is for him to accuse others of ignorance and misguidance.
This is a great personal failing and it contributes the general crisis facing the Muslims today and contributes nothing to the solution.
Individual responsibility varies from person to person depending on the importance of that person’s position in society, his knowledge and his expertise. Individual responsibility exists within a historical context and is not something that just appears overnight. Responsibility means having to bear burdens, fulfill obligations, uphold rights, and do what is proper.
Though individual responsibility is by definition focused on the individual, it reaps rewards for society as a whole. The Prophet (peace be upon him) said: “Every joint in a persons body has charity due upon it for every day that the Sun rises. It is an act of charity to bring reconciliation between two people. It is charity to help a man onto his horse. Likewise, to raise his luggage up to him is charity. A good word is charity. Every step taken on the way to prayer is charity. It is charity to remove an obstacle from the road.”
Even holding ourselves back from abusing others – if we find ourselves incapable of anything else – is a form of charity that we give to ourselves.
The individual obligations discussed in the classical books of Islamic Law are nothing other than individual responsibilities. All of those obligations are prescribed to develop a person’s Islamic character so that the person can make a positive contribution to society.
In spite of this, we find a good number of Muslims preoccupied with general concerns and global problems at the expense of dealing with their own deficiencies. They think about the affairs of Muslims world and neglect the matters affecting them in their own countries. They fret about the state of humanity but fail to correct their own numerous faults or make amends for their own wrongdoings, though they may be perpetrating injustices and be beset by ignorance, indolence, and weakness of faith.
If we as individuals are in such a sorry state – where we are misappropriating the wealth of others, engaging in licentiousness, backbiting and slandering people, and operating under vested interests that cloud our judgments – then how can we speak generally about the problems of the Muslims? If we are in such a state, we will ourselves have become part of the problem.
Therefore, in order to solve the problems of the world, we have to starts by rectifying ourselves as individuals. The first steps on the long road to reforming society are the steps we take to reform ourselves.
We are easily distracted by the general problems and crises that erupt around the world and forget about the serious problems that exist within our own selves. We neglect the important task of developing ourselves and our thinking – which will contribute to solving our general problems. All of the individuals that make up the organizations, institutions, and nations of the world they have considerable power to make a difference, though they may be unsung by history and unknown in the media.
The great expansion of Islam in the early days should not only be remembered in the context of the prominent leaders whose names have gone down in history. All of those who sacrificed, struggles, and even laid down their lives, and all of the women who gave their support and lent their fortitude, they must be remembered as well.
Islamic civilization is not to be credited only to the caliphs and rulers, but to all the workers, artisans, thinkers, planners, and investors who built that civilization, though history might only remember the names of the rulers associated with it.
The meaning of individual responsibility is embodied in the teachings of the Qur’ân and Islamic thought. It is the essential building block of society. A building is made of many individual bricks.
The Prophet (peace be upon him) said: “The believers with respect to one another are like a building, each one lending support to the whole.” [Sahîh al-Bukhâri and Sahîh Muslim]
I just read a beautifully written article about Individual Responsibility by respected Sheikh Salman al-Oadah - which insha Allah can help us "think globally (about the ummah yet) act locally" and at inidividual levels to slowly try to come out of the morass that we find outselves in.
May Allah help instill in us - the desire to change for the better - to be better able to deserve His blessings and to be able to deserve the title of "Khalifa" a'meen. Pls read the article from Sheikh Salam al-Oadah below:
Courtesy of: Islamtoday.net emphasis added by me (in bold)
- Now go out and change yourself 1st and then change the world around you - one bit at a time. May Allah reward you - for even spending the time to think about this - remember "A'fala Yatadabbaroon".
==============================================
The individual is, without doubt, a part of society and an essential aspect of the Islamic way of life.
Allah says: “You began to say: Whence is this? Say: It is from yourselves.” [Sûrah Âl `Imrân: 165]
Allah also tells us: “Truly, Allah does not change the condition of a people until they change what is within themselves.” [Sûrah al-Anfâl: 53]
Indeed, the very idea of the resurrection and the judgment in the Hereafter is founded on the concept of individual responsibility. The same can be said for our creation. Allah says: “Leave me to deal with the one whom I created in a lonely state.” [Sûrah al-Mudaththir: 11]
A person will be all alone, though he might fancy that he will be resurrected along with his wealth, his children, his particular group, or his fellow countrymen. However, the truth is that even his nearest and dearest will forsake him on that day.
Allah says: “On the day when a man will flee from his brother, from his mother and his father, from his spouse and his children. Every person on that day will have concern enough to make him heedless (of others).” [Sûrah `Abasa: 34-36]
When we observe i`tikâf in the mosque, one aspect of the wisdom behind our doing so might be so we can restore to ourselves our awareness of our individual responsibility. This is because i`tikâf frees us from the outside pressures of our group affiliations and of society as a whole, pressures that normally weigh heavily on our thoughts. When we observe a retreat in the mosques, we as individual Muslims can restore the health and natural state of our minds.
The general public can cry out, prod and push, and carry out all kinds of activities. This is why Allah guides us as follows: “Say: (O Muhammad): I do admonish you on one point – that ye do stand up before Allah, - (it may be) in pairs, or (it may be) singly, - and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty.” [Sûrah Saba’: 46]
The clear thinking and reflection that Islam calls for is something that does not follow after the whims of the people, but it demands respect for the opinions of others and to give those opinions due consideration. One of us may disagree with what someone else might say, but he has to be prepared to defend that other person’s right to express what he believes.
Each individual has to wrestle with most of the concerns that people generally have. Each Muslim faces most of the problems that confront Muslims today. When a person faces problems without the awareness of individual responsibility that Islam seeks to cultivate in him, that person finds it easy to foist the blame on outside influences. He starts talking about globalization, Zionism, hidden hands, and shadowy powers playing some clandestine game. He might blame the government, the scholars, fate, or history for whatever crisis he faces.
He will never think of blaming himself. He takes his own innocence for granted. His views and opinions are always right. He knows it all. If only everyone else would follow his lead, everything would be alright.
We might find this same person incapable of solving his own domestic problems, unable to put one and one together to make two, inexperienced, unschooled, and indecisive. He might be incapable of overcoming his bad habits and character flaws.
We see this often in a young man who has just recently become religious. He thinks that he has the keys to everything in his hands. He acts as if he, like Christ, can heal the leper and the blind with a mere touch of his finger and resurrect the dead with Allah’s leave. When he talks about the Qur’ân and the Sunnah, he acts as if only he understands it. How easy it is for him to accuse others of ignorance and misguidance.
This is a great personal failing and it contributes the general crisis facing the Muslims today and contributes nothing to the solution.
Individual responsibility varies from person to person depending on the importance of that person’s position in society, his knowledge and his expertise. Individual responsibility exists within a historical context and is not something that just appears overnight. Responsibility means having to bear burdens, fulfill obligations, uphold rights, and do what is proper.
Though individual responsibility is by definition focused on the individual, it reaps rewards for society as a whole. The Prophet (peace be upon him) said: “Every joint in a persons body has charity due upon it for every day that the Sun rises. It is an act of charity to bring reconciliation between two people. It is charity to help a man onto his horse. Likewise, to raise his luggage up to him is charity. A good word is charity. Every step taken on the way to prayer is charity. It is charity to remove an obstacle from the road.”
Even holding ourselves back from abusing others – if we find ourselves incapable of anything else – is a form of charity that we give to ourselves.
The individual obligations discussed in the classical books of Islamic Law are nothing other than individual responsibilities. All of those obligations are prescribed to develop a person’s Islamic character so that the person can make a positive contribution to society.
In spite of this, we find a good number of Muslims preoccupied with general concerns and global problems at the expense of dealing with their own deficiencies. They think about the affairs of Muslims world and neglect the matters affecting them in their own countries. They fret about the state of humanity but fail to correct their own numerous faults or make amends for their own wrongdoings, though they may be perpetrating injustices and be beset by ignorance, indolence, and weakness of faith.
If we as individuals are in such a sorry state – where we are misappropriating the wealth of others, engaging in licentiousness, backbiting and slandering people, and operating under vested interests that cloud our judgments – then how can we speak generally about the problems of the Muslims? If we are in such a state, we will ourselves have become part of the problem.
Therefore, in order to solve the problems of the world, we have to starts by rectifying ourselves as individuals. The first steps on the long road to reforming society are the steps we take to reform ourselves.
We are easily distracted by the general problems and crises that erupt around the world and forget about the serious problems that exist within our own selves. We neglect the important task of developing ourselves and our thinking – which will contribute to solving our general problems. All of the individuals that make up the organizations, institutions, and nations of the world they have considerable power to make a difference, though they may be unsung by history and unknown in the media.
The great expansion of Islam in the early days should not only be remembered in the context of the prominent leaders whose names have gone down in history. All of those who sacrificed, struggles, and even laid down their lives, and all of the women who gave their support and lent their fortitude, they must be remembered as well.
Islamic civilization is not to be credited only to the caliphs and rulers, but to all the workers, artisans, thinkers, planners, and investors who built that civilization, though history might only remember the names of the rulers associated with it.
The meaning of individual responsibility is embodied in the teachings of the Qur’ân and Islamic thought. It is the essential building block of society. A building is made of many individual bricks.
The Prophet (peace be upon him) said: “The believers with respect to one another are like a building, each one lending support to the whole.” [Sahîh al-Bukhâri and Sahîh Muslim]
Saturday, January 07, 2006
The Priorities of the Muslim Ummah
Bismilla hirRahman nirRaheem,
Assalamu alaikum wr wb to all brothers n sisters in Islaam
What are "The Priorities of the Muslim Ummah ?"
Is it quite easy to simply list a set of priorities? Are the lofty & utopian words like "Unity", "Khilafa", "Islamic State" the right priorities? Or is it Economic and intellectual upliftment? Is self reliance in defence (military) more important than self reliance in energy (fuel) ?- or is making Justice and the Rule of Law reign supreme more important than changing the form of government - be it Kingship, Dictatorship, or Democracy ?
How do we go about selecting the priorities and in what order? Moreoever - what research do we do beforehand to first and foremost take a stock of where we are as an Ummah and where we need to be. If an severe road accident victim having multiple wounds comes into a hospital ER (Emergency Room), a good doctor identifies the most severe of the wound that can cause the most blood loss first and then works his way through the rest of the wounds to make sure that the patient can be saved. The doctors' goal is the to save the victim's life first even if it requires some painful amputation.
Just as knowing the Goal is very important - equally or possibly more important is the fact that we need to have a very clear and realistic understanding of our current state of affairs. Indeed - this question of "The Priorities of the Muslim Ummah" is something that requires serious contemplation (tadabbur).
Just like a pilot needs to know his starting point to be able to properly fly the airplane towards its destination with the right heading - taking all of the passengers along, those who want to be the pilots of the Muslim Ummah - need to understand the Ummah's starting point as well as its destination, so that hopefully they can set the Ummah's heading correctly.
Remember that the shortest distance between two points is a straight line. This means that if both the starting point and the destination is properly understood and mapped - the time taken for the journey will be the shortest. If the pilot does not know of the Starting point, or he misunderstands the destination or maps it incorrectly - the pilot can easily get lost and take the wrong route possibly consuming all the fuel (energy & drive) to get to the destination.
If you have ever tried to study and prepare for an exam - you would agree that if you properly organize yourself for this task - you need (i) a goal (passing the exam), (ii) a strategy (study the relevant course material), and (iii) Prioritize (your preparation for the exam). And hopefully if done right - you will achieve your goal (pass the exam).
However - if you have a team to take along with you and achieve a team goal - the team dynamics also comes into play and so you need a fourth element - (iv) Educating the team about the goal.
In every team - you would notice the following types of people:
What is needed is to 1st and foremost seek help from Allah through prayers, & patience and then:
During all this exercise - the issue of "Seeking the pleasure of Allah (subhanahu wa ta'ala)" must be kept paramount - in light of the purpose of our creation. The Qur'an calls us all - both muslims - as well as any human being to do tadabbur (contemplate) about the reasons for our creation and it informs us that neither this world nor anything in it has been created without a purpose. Instead it states quite clearly:
“…We created not the heavens and the earth, and all that is between them, for mere play. We created them not except with truth but most of them do not understand” (Qur’an 44:38-39)
In another place - the Qur'an states:
“And I (Allah) created not the jinn and men except they should worship Me (Alone).” (V. 51:56)
Worship here means that on an individual level - we need to humble and lower ourselves in front of Allah (swt) and to recognize Allah as the sole power and authority. Included in this meaning is that after recognizing the supremacy of Allah - we need to fully submit to His Will by being obedient to His commands.
Sheikh Ahmad Kutty, senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states the following:
So knowing the purpose of our creation - what are the priorities of the Muslim Ummah?
Assalamu alaikum wr wb to all brothers n sisters in Islaam
What are "The Priorities of the Muslim Ummah ?"
Is it quite easy to simply list a set of priorities? Are the lofty & utopian words like "Unity", "Khilafa", "Islamic State" the right priorities? Or is it Economic and intellectual upliftment? Is self reliance in defence (military) more important than self reliance in energy (fuel) ?- or is making Justice and the Rule of Law reign supreme more important than changing the form of government - be it Kingship, Dictatorship, or Democracy ?
How do we go about selecting the priorities and in what order? Moreoever - what research do we do beforehand to first and foremost take a stock of where we are as an Ummah and where we need to be. If an severe road accident victim having multiple wounds comes into a hospital ER (Emergency Room), a good doctor identifies the most severe of the wound that can cause the most blood loss first and then works his way through the rest of the wounds to make sure that the patient can be saved. The doctors' goal is the to save the victim's life first even if it requires some painful amputation.
Just as knowing the Goal is very important - equally or possibly more important is the fact that we need to have a very clear and realistic understanding of our current state of affairs. Indeed - this question of "The Priorities of the Muslim Ummah" is something that requires serious contemplation (tadabbur).
Just like a pilot needs to know his starting point to be able to properly fly the airplane towards its destination with the right heading - taking all of the passengers along, those who want to be the pilots of the Muslim Ummah - need to understand the Ummah's starting point as well as its destination, so that hopefully they can set the Ummah's heading correctly.
Remember that the shortest distance between two points is a straight line. This means that if both the starting point and the destination is properly understood and mapped - the time taken for the journey will be the shortest. If the pilot does not know of the Starting point, or he misunderstands the destination or maps it incorrectly - the pilot can easily get lost and take the wrong route possibly consuming all the fuel (energy & drive) to get to the destination.
If you have ever tried to study and prepare for an exam - you would agree that if you properly organize yourself for this task - you need (i) a goal (passing the exam), (ii) a strategy (study the relevant course material), and (iii) Prioritize (your preparation for the exam). And hopefully if done right - you will achieve your goal (pass the exam).
However - if you have a team to take along with you and achieve a team goal - the team dynamics also comes into play and so you need a fourth element - (iv) Educating the team about the goal.
In every team - you would notice the following types of people:
- Leaders or "active" team members. These are typically in a minority
- Followers or "passive" team members. These are typically the majority, and finally
- Critics or those who are good at finding flaws.
What is needed is to 1st and foremost seek help from Allah through prayers, & patience and then:
- Identify the Goal
- Come up with a Strategy, and
- Prioritize the tasks (i.e. make mini-goals that lead towards the central/larger goal)
- Educate about the Goal, Strategy and Priority to the active members and positive critics of the Ummah
During all this exercise - the issue of "Seeking the pleasure of Allah (subhanahu wa ta'ala)" must be kept paramount - in light of the purpose of our creation. The Qur'an calls us all - both muslims - as well as any human being to do tadabbur (contemplate) about the reasons for our creation and it informs us that neither this world nor anything in it has been created without a purpose. Instead it states quite clearly:
“…We created not the heavens and the earth, and all that is between them, for mere play. We created them not except with truth but most of them do not understand” (Qur’an 44:38-39)
In another place - the Qur'an states:
“And I (Allah) created not the jinn and men except they should worship Me (Alone).” (V. 51:56)
Worship here means that on an individual level - we need to humble and lower ourselves in front of Allah (swt) and to recognize Allah as the sole power and authority. Included in this meaning is that after recognizing the supremacy of Allah - we need to fully submit to His Will by being obedient to His commands.
Sheikh Ahmad Kutty, senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states the following:
The priority for Muslims at all times must be to educate themselves in the sound teachings of their religion and to act accordingly. Most of the confusion prevailing in the Ummah is due to lack of proper understanding of Islam. The Qur'an makes it imperative for us to educate ourselves first; that is why Imam Bukhari in his work, As-Sahih says, "Knowledge comes before speech or action!" The pious Caliph `Umar ibn `Abdul-`Aziz said, "Whoever acts without knowledge, he is bound to be more destructive in his approach rather than doing something constructively."
Having said this, I must also add: As an Ummah we need to consider the challenges facing us as a community and chalk out a program of action. Such an effort must be done by an Islamic think-tank consisting of Muslim intellectuals, scholars and leaders.
One lesson we could learn from the seerah (biography) of the Prophet (peace and blessings be upon him) is that he was a planner par excellence; so we would only be following his footsteps if we plan out steps carefully after due thought, consultation, and discussion. May Allah guide our steps. Ameen
So knowing the purpose of our creation - what are the priorities of the Muslim Ummah?
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