Islam and Modernity: An Essay by Mufti Muhammad Taqi Usmani

Search for “Modernity” by itself is a commendable desire and a natural urge of humankind. If this urge was not there, man would not have reached from stone-age to atomic era, could not have gained access to aeroplanes and spacecrafts from camels and bullock carts, nor would have progressed to electric bulbs and search lights from wax candles and earthen lamps. All these material advancements and scientific achievements, which have put nooses on the planets and conducted their buckets to the bottom of sea, are in fact an importunate effect of man’s inherent trait that he is a “modernist” and avaricious of “better to best” achievements.

Hence Islam, being a natural religion, is not opposed to modernism as far as it implies to be modem in simple sense of the word. Very often it has been appreciated and given due encouragement. Particularly the use of latest and newer methods in industry and craft and war technologies is proved from prophetic traditions. On the occasion of battle of Ahz’ ab when the tribes of Arabia joined together and raided Madinah, a renowned companion Salman F’arsi suggested a new technique for its defence which was never practised in Arabia before. He suggested digging of a trench around the city. This was hailed by the Prophet (PBUH) and he himself took part in digging the trench (Al-bidayah wan-Nih’ayah 4:95)

On the advice of Salman F’arsi the Prophet used two new weapons in the battle of Ta’if which, according to some narration, were constructed by Salman himself. One of them was catapult which served as cannon of the time;

the second was “Dababah” the Tank of the time (Al-bidayal wan-Nib’ayahy 4:95). Not only this, but Ibn-e-Kathir has reported that the Prophet (PBUH) had sent two of his companions, namely ‘Urwah Ibn Mas’ud and Ghitan Ibn Salmah to the city of Jarash in Syria to learn the techniques of manufacturing Dababas, Maujaniq (catapult) and Dhabur. Jarash was the famous industrial town of Syria and Dhabur was a weapon similar to Dababa which was used by Romans in their wars. These two companions could not take part in the battle of Hunayn and Ta’if because they were in Syria learning this technology (Tabqat-e-Ibn-e-Sa’ad vol 2, p. 221, Tarikh Tabri p. 353 vol. 2., Al-bidayah wan-Nih’ay ah p. 345 vol 4).

Ibn-e-Jarir has reported that the Prophet (PBUH) had asked the people of Madinah to promote agriculture by increased cultivation and use of camel skulls in their fields for increased production (Kinzul-’Ammal p. 199 vol: 2).

According to one narration the Prophet advised people to promote their business by increasing trade in clothes because a cloth-merchant always wishes that the people remain prosperous and free from worries (Kanz-ul ‘Animal p. 199, vol. 2).

Also he persuaded many people to go to ‘Omman and Egypt for trade (Kanz-ul-’Ammal p. 197, vol. 2)

To get the benefits of agriculture and minerals he said:

(Seek your living in the hidden wealth of the Earth) (Kanz-ul ‘Ammal p. 197, vol. 2).

The people of Arabia were ignorant of naval fleet, but the Prophet (PBUH) had joyously predicted that some of his people will travel through the sea for Jeh’ad in the way of Allah as if they are kings on a throne (Sahih Bukhari, kitab-ul-Jeh ad). He described several virtues of the first naval fleet of the Muslims. Consequently Hadhrat Mu’awiyah (RA) prepared the first naval fleet during the caliphate of Hadhrat Usman Ghani (RA). This enabled the access of Muslims to Cyprus, Rhodes, Crates and Scicily and then the entire Mediterranean Sea came under their command.

Hadhrat ‘Amr bin ‘Aas (RA) in the year 8 AH used the method of “Blackout” during the war ofZat-us-salasil against Lakbrn and Juzam, and ordered his troops that there should be no lights nor any fire kindled for three nights in the battlefield. When the troops reached Madinah and the Prophet (PBUH) came to know of it he inquired the reasons for this action. ‘Amr bin ‘Aas replied “0 Messenger of Allah, my troops were less in number than the enemy troops, hence I ordered to keep all lights off at night lest the enemy may boost its morale by finding the low count of our troops”. The Prophet was pleased with this tactics and offered his thanks to Almighty Allah (Jam’a -ul-Fawa’id p. 27, vol.2).

These were the few examples of the Prophetic era which have been casually mentioned. The aim of this description was to emphasize that Islam has not objected to any modern advancement just because it is recent and modem. Rather it has encouraged modernity for rightful purposes and within rightful limits.

However, in its own sphere it remains a reality that whereas modernity has elevated man’s material status to great heights, given him newer inventions and provided him with better means of comfort and ease in life, it has, at the same time, caused man to suffer from many depravities and led him to many disastrous ends. It is due to the same modernity that human history is full of Pharaohs and Shiddads who were not contented with any limit of power and authority. Their lust for authority took them to the extent of claiming deification to them. The same modernity gave birth to Hitler and Massolini whose ever increasing urge for expanding territorial boundaries demanded a new piece of land every day. It is the same modernity that has engulfed the whole world in the tornado of nudity and obscenity, and has provided an excuse for fornication, and more so it has led, under thunder claps to the passage of a bill in the British House of Commons to legalise homo­sexuality. It is in the shadow of the same modernity that Western women are openly displaying banners on the streets demanding legalisation of abortion. And it is the same modernity which is providing argument for justifying marriage with true sisters, daughters and other blood relations.

It proves that “Modernity” is a double-edged sword which can be used for the benefit of mankind and to cut its own throat. Hence any new thing is neither acceptable just for being new nor refutable just because it is new. That Much is clear and obvious. But the most important question is, “what is the criterion to decide which invention is useful and acceptable and which is harmful and not acceptable.

One way to determine this standard is to follow the dictates of reason alone. Hence, in secular societies this decision rests with logic and reasoning. But the difficulty in it is that those people who robbed humanity of all the attributes of morality and character in the name of ‘Modernity’ and put it on the road to barbarism and brutality were all men of reason and philosophy, and there was none of them who had not made pure intellect as their guide. The reason is that once free of the divine guidance of Wahy ‘intellect’ becomes like a beloved of every Tom, Dick and Harry, so that each of different kinds of contradictory elements considers it to be its exclusive property while in fact it belongs to none of them. In such an “Intellect” one can find glamorous justifications for every evil concept and filthiest of action. For example, the names of Hiroshima and Nagasaki cause the humanity sweat with shame, but the scholarly and world-fame book “Encyclopedia Britannica” has mentioned the disasters caused by Atom Bomb in these cities after the introductory sentence as follows:

“Former Prime Minister Winston Churchill estimated that by shortening the war the Atomic Bomb had saved the lives of 10,000,00 US soldiers and 250,000 British soldiers”. (Britannica vol.2, p. 647, 1950).

Several examples of similar rational interpretations can be presented. With due apologies to modesty I would like to present another example in the light of which correct position of pure intellect would become clear. In the history of Islam there has passed a sect known as Bati-niyah. A renowned leader of this sect Ubayd-ullah al-Qirwani has written:

“What can be more surprising that a person having claim to wisdom acts so stupidly that he has with him beautiful sister or daughter. His wife is not so pretty, he marries her daughter or sister to a stranger. If these ignorant ones had any trace of wisdom they would have known that they themselves had a greater right on their sisters and daughters than a stranger. The main reason of this stupidity is that their Master has forbidden good things on them.”

No matter how you react to this disgusting and repulsive statement, it is an obvious example of what havoc is caused to human reason when it is not guided by divine guidance. What argument is there with reason to reject this hideous suggestion of marrying with real daughter and sister? Hence we see that the dream of ‘Ubayd-ulla Qirwani is coming true centuries afterwards, and voices are being raised in some Western countries to legalise marriages with real sisters.

In short, carried by the wave of Modernity, if the decision for good and bad is left on reason alone the result will be that no value of life will remain intact. Besides, man will be lost in the labyrinth of contradictory opinions and concepts from which no way out could be traced. The intellectual level of every person is different from the other. The reason is that independent of divine guidance ofWahy is regarded by man as free but in fact it becomes the slave of his beastly passions and sensual desires. This is the worst form of servility. In the Qur’anic phraseology it is termed as Haw-a that is passion, and it is about this that the Qur’an declared:

(If Truth becomes subjected to their passions great tuMult will occur between the earth and skies and the creations therein).

A group of philosophers has been mentioned in the discussions of Legal Theory. Their concept of morality is called the Cognivist Theory. The famous legal expert Dr. Friedman has summerised this view in his book “Legal Theory” in these words:

“Reason is and ought only to be the slave of the passions and can never pretend to any other office than to serve and obey them (p.36).

The end result to be derived from this view, in the words of Dr. Friedman, is:

“Every thing else but also words like ‘good’ ‘bad’ ‘ought’ ‘worthy’ are purely emotive, and there cannot be such thing as ethical or moral science (pp.36,37).

However bad or wrong this view may be to form the basis of moral conceptions, it provides a true and realistic interpretation of secular reasoning. Factually, there can be no other outcome of submission to secular reason that no such thing as “Morality” should exist in the world, and nothing but passions should govern the words and deeds of man. In fact secular reasoning and ‘morality’ can never go together because a stage is arrived in the pursuit of ‘modernity’ when a man’s conscience regards an action as bad yet he feels bound to adopt it because ‘modernity’ and secular reasoning offer no argument to reject it. The western thinkers of today are helplessly facing the same predicament. A large number of British thinkers do not like the legalisation of homosexuality adopted by the Parliament a few years ago but they were obliged to accept it because in the doctrine of purely intellectual “modernity” there remains no option but to legalise every evil that has prevailed in the society. How admonishing are words of Wolfender Committee which was appointed to consider this issue:

“Unless a deliberate attempt is made by society acting through the agency of the law to equate this fear of crime with that of sin, there Must remain a realm of private morality and immorality which in brief and crude terms is not the law’s business.” (The Legal Theory).

In fact, once reason alone is made a judge to decide what is good and bad man will be deprived of every standard that may be used as a basis to stop a new practice harmful to society. Reason has to be made to follow divine standard of good and bad.

The law-makers are extremely worried that in the presence of general trend of modernity what method can be adopted through which at least some exalted human values might be preserved. An American judge Carduzo has written that the most important legal need of today is that a philosophy of law should be organised which could create a harmony between the contradictory and antagonistic demands of stationary and revolutionary values. But the fact is that this job cannot be done through reason and philosophy. The entire disruption has started because the function of Wahy (Divine Revelations) has been imposed on the intellect of man and in this way a burden has been placed on its shoulders which it cannot bear. It is only on the basis of some valid arguments that a law can be called perpetual and free of changes, but the human intellect is incapable of producing any such argument. Today some people may regard a law as unalterable on the basis of their reasons but tomorrow others may realise that it is not fit to be a perpetual law and they would declare it alterable. The only solution to the problem is that instead of making his self to be a slave of his passions he should submit it to the Being who created him and the entire universe. Since that Being is fully aware of all the changes that would occur, no body else can determine which principles of law are unalterable.

The famous author of jurisprudence, George Paton, has written:

“What interests should the real legal system protect? This is a question of values in which legal philosophy plays its part….But however Much we desire the help of philosophy, it is difficult to obtain. No agreed scale of values has ever been reached indeed. It is only in religion that we can find a basis, and the truth of religion Must be accepted by faith or invitation and not purely on the result of logical argument. (Portion: Jurisprudences p.121).

In short secular intellect has totally failed to define the good and bad. Hence there is no solution to the problem except that the man should seek guidance from God and follow the revealed doctrines. There is no other way of salvation for humanity. The Qur’an said:

“Is he who has a clear proof from his Lord like those to whom their evil deeds are made alluring and they follow their caprices?” (Muhammad : 14)

Hence the only solution to the problem is that every new trend or custom and convention should be judged, not on its apparent shine and glitter but on the basis of standards laid down by Allah, the Lord of the Universe? Once one finds any injunctions of Allah and His Messenger concerning it, then it Must be followed without the least hesitation. The Qur’an says :

“And it is not for a believing man or a believing woman, when Allah and His Messenger have decreed a matter to have choice in their matter” (Q: 33:35)

Another verse of the Holy Qur’an speaks:

“But no, by your Lord, They will not believe until they make you (0 Prophet) the judge of what is in dispute between them, then find no vexation in their hearts over what you decide and submit with full submission” (Q:4:65)

Whatever injunctions Allah has revealed in His Book or through His Messenger (PBUH) pertain to such matters that if they are let to be decided by reason they have led to aberrance; and since Allah is well aware of all the past and future happenings only His commands can be obeyed in every time. Hence it is stated:

“Allah makes clear (His commandments) to you, lest you go astray. And Allah is Knower of every thing.” (Q: 4:176)

This makes another thing about “Modernity” very clear that the need for divine revelations (Wahy) and commandments of Allah was felt because it was difficult to achieve true guidance in this matter through intellect alone. It is, therefore, essential that the divine injunctions be followed exactly as they are. It is a wrong practice that any prevalent custom of time be first taken as correct on the basis of self-reasoning, and then attempts be made to fit the Qur’an and Traditions to it by making distant interpretations. Such a method cannot be called submission to the will of Allah. Rather it amounts to alteration and amendments for which no man is authorised, because that would annul the very purpose of sending divine guidance. True submission means that the commandments of Allah should never be allowed to be altered or modified even if the entire mankind collectively so desire. Allah says:

“And perfect are the words of your Lord in truthfulness and justice; there is none who can change His words; and He is the Hearer, the Knower. And if you (0 Prophet) obey most of those on earth they would lead you astray from Allah’s way. They follow nothing but surmise, and they do but guess. Surely your Lord knows best who astrays from His way. And He knows best who are rightly guided.” (Q: 6:115-117)

(And when Our clear revelations are recited to them) those who hope not for the meeting with Us say, “Bring a Qur’an other than this or alter it. Say (O Prophet) “It is not for me to alter it of my own accord, I follow nothing, except what is revealed to me (Q: 10: 15).

This kind of true obedience may bring opposition of the people and one may face difficulties but those who stand this test of the time, are rightly guided in this world and the Hereafter. Allah says:

“And those whos strive in Our way, We shall certainly guide them in Our ways. Indeed Allah is with the good-doers.” (Q: 29:69)

It is not the way of a true Muslim that he accepts what he finds to fulfil his material desires and rejects what calls for some material loss or puts him through some trials. This attitude, in Qur’anic terms, leads one to lose both in this world and in the Hereafter.

“And among mankind is he who worships Allah upon the very edge—so that if good befalls him he is contented with it, but if a trial befalls him he turns round on his face. He loses this world andr the Hereafter. That is indeed a manifest loss.” (Q: 22:11)

The only way to judge between desirable and undesirable modernism is to examine it in the light of Qur’anic injunctions. If it is not in opposition to Allah’s Commandments it may be accepted otherwise it Must be rejected without misinterpreting and distorting it even though it may be against the common trend of time. Reproaches and mockery coming from the people should not be allowed to change his firm belief. A true Muslim has a clear answer to such negative remarks provided by the Qur’an:

“Allah mocks at them and lets them loose in their impertinence in which they keep wandering.”

This attitude is meant for such affairs of life as have been ordained to be Obligatory, Incumbent, Traditional, Desirable or Forbidden and Detestable. Hence these injunctions are unalterable in every period. However, for things that fall under the category of being “permissible” man has been authorised to adopt or to abandon them according to the needs and demands of time. In fact, there are very few matters which Islamic Law has explicitly defined as Obligatory, Incumbent, Traditional, Desirable, Forbidden and Detestable, and are unalterable. On the contrary, most of the affairs of life fall under the category of “permissible” and decisions about their adoption or rejection can be made according to requirements.

We can see that the field of activity with regard to modernism as provided by Islam is very vast in which one can live a modern life without deviating from the way of Allah in the least. In them the man may apply his intellectual abilities and may achieve enormous heights of knowledge and discoveries as well as Science and Technology, and make them more and more useful for mankind.

The greatest challenge for the Islamic world today is to recognise these limits of “Modernity”, without interfering the confined limits of unalterable injunctions of Islam. Unfortunately the present attitude of Islamic world is in clear contrast to it. Our scholars have been markedly slow in the spheres which demanded their active efforts, while they are actively busy modernizing the unalterable Commandments of Allah with the consequence that Muslims are deprived of the amenities and comforts that modern time has provided to humanity and the evils of modernism are at liberty to prevail in our society with no check from our side. May Almighty Allah give us the ability and courage to fulfil our obligations to modern times while safeguarding our ideological heritage.

From: at-Talib

See also:

• A study of the book ‘Root Islamic Education’ by Shaykh Dr Abdalqadir as-Sufi led by Hajj Abdassamad Clarke

اللهم صل على سيدنا محمد

اللهم صل على سيدنا محمد و على ال سيدنا محمد صلاة تنجينا بها من جميع الاهوال والافات و تقضي لنا بها جميع الحاجات و تطهرنا بها من جميع السيئات و ترفعنا بها عندك أعلى درجات وتبلغنا بها أقصى الغايات في جميع الخيرات في الحياة و بعد الممات

Four Traits for the Highest of Ranks – Imam Ghazali Quoting Imam Junaid al-Baghdadi

Imam Ghazali mentions in his Ihya’ that Imam Junaid said,

“Four traits lift a person to the highest ranks, even if their works and knowledge are little:

(1) Forbearance (hilm)
(2) Humility (tawadu`)
(3) Generosity (sakha’)
(4) Good character (husn al-khuluq)–and this is the perfection of faith.” [Ghazali, Ihya' `Ulum al-Din]

إحياء علوم الدين – (2 / 252)
وقال الجنيد: أربع ترفع العبد إلى أعلى الدرجات وإن قل عمله وعلمه، الحلم والتواضع والسخاء وحسن الخلق وهو كمال الإيمان

On Weakness

You cannot run away from a weakness; you must sometimes fight it out or perish. And if that be so, why not now, and where you stand?

Robert Louis Stevenson
Scottish author (1850 – 1894)

Embedded with Gaza medics

You can watch the video here:

http://www.france24.com/en/20090116-gaza-israel-assault-medics-violence-hospital-war-palestinian

Strong Faith: A Path to Noble Manners

Strong and true belief in Almighty Allah is not only a force that restrains Muslims from the evil of both words and actions, but it also motivates every noble deed. That is why when the Qur’an directs Muslims to do what is good or avoid what is evil, it reminds them of their belief:

Almighty Allah says:

(O you who believe! Fear Allah, and (always) say a word directed to the Right.) (Al-Ahzab 33:70)

(O you who believe! Let not some men among you laugh at others.) (Al-Hujurat 49:11)

(O you who believe! Fear Allah and be with those who are true (in word and deed) (At-Tawbah 9:119)

Sound faith should remind Muslims that Almighty Allah is their Lord, Islam is their religion, and Muhammad (peace and blessings be upon him) is their prophet. Strong faith creates pleasant and kind manners whereas weak faith directly leads to the collapse of all good manners.

Some people came to the Prophet (peace and blessings be upon him) and said: “O Allah’s Messenger a lady is known to pray, fast and give a lot of charity, but she harms her neighbors with her tongue.” The Prophet (peace and blessings be upon him) replied: “She is in Hellfire.” Another lady was known to only pray and fast the minimum requirements and she only gave a little charity, but she did not harm her neighbors. The Prophet (peace and blessings be upon him) said: “She is in Paradise.” (Authenticated by Al-Albani)

The Prophet (peace and blessings be upon him) also said, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” It was said, “Who is that, O Allah’s Messenger?” He said, “The person whose neighbor does not feel safe from his evil.” (Al-Bukhari)

The lesson here is that the severest punishment awaits the person who has bad manners and this is a shameful description of someone who mistreats those around him. This guidance of the Prophet (peace and blessings be upon him) teaches Muslims the importance of having good manners; it is also a warning not to neglect the rights between people even though the person might be perfect in fulfilling the basic acts of worship and performing extra acts of worship. Performing these acts of worship may not benefit someone if he has bad manners as this contradicts true Islamic behavior.

The Prophet’s sayings (peace and blessings be upon him) provide proof of this:

Prophet Muhammad (peace and blessings be upon him) said:

“Many people who fast get nothing from their fast except hunger and thirst, and many people who pray at night get nothing from their Prayer except wakefulness and tiredness.” (Authenticated by Al-Albani)

He (peace and blessings be upon him) also said “If one does not abandon falsehood in word and deed, Allah has no need for his leaving his food and drink.” (Al-Bukhari)

On the other hand, he (peace and blessings be upon him) said : “By good manners a person can reach the position of the one who prays at night and fasts during the day.” (Authenticated by Al-Albani)

Focusing on the same meaning, the Prophet (peace and blessings be upon him) once asked his Companions; “Do you know who is the bankrupt?” They said, “A bankrupt person is the one who has neither dirham (money) nor wealth.” The Prophet (peace and blessings be upon him) said, “The bankrupt person among my followers (Ummah ) is the one who would come on the Day of Judgment with Prayers, fasting, and zakah; but would have offended one person, slandered another, devoured others’ wealth, shed the blood of this person, and hit that person.” (Muslim)

It is like a trader who has stock worth £1,000 but has a debt of £2,000, so he is a loser!

The Prophet (peace and blessings be upon him) said:

“The signs of a hypocrite are three: whenever he speaks, he tells lies; whenever he is entrusted, he betrays; whenever he promises, he breaks his promise (even if he prays, fasts and claims that he is Muslim).” (Al-Bukhari)

Also, the Prophet (peace and blessings be upon him) said:

“There are four traits and whoever possesses them is a hypocrite and whoever possesses one of them has an element of hypocrisy until he abandons it: the one who lies when he speaks, breaks his promise when he promises, violates when he makes an agreement, and transgresses when he disputes.” (Al-Bukhari).

Many people claim to be practicing Muslims, yet they commit acts which do not match the noble manners of the true faith.

What is the value of faith which does not reflect good manners? And, what is the meaning of striving for good while corrupting what is good in this life, yet claiming to be practicing Muslim? How many Muslims are there who are supposed to be practicing ones but they cheat, commit fraud, deceive and tell lies? How many Muslims today lie when they sell, do not do their best at work, and fail to regard the ties of kinship or of covenant with those around them?

Islam is having noble manners and whenever a person’s faith increases his good manners should also increase. The Prophet (peace and blessings be upon him) summarized his whole message by saying:

“Indeed, I was sent for no other reason, than to perfect noble morals.” (Authenticated by Al-Albani)

A Muslim who performs acts of worship without being affected by them must have weak faith. Acts of worship should restrain Muslims from doing evil deeds, and it should correct their actions and civilize their character because acts of worship should teach the person how to be aware of Almighty Allah in every situation. If performing acts of worship do not do this, they are nothing but physical acts with no effect.

Almighty Allah says:

(Recite what is sent of the Book by inspiration to you, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that you do. ) (Al-`Ankabut 29:45)

The corruption that Muslims are experiencing these days is from their own doing. A person’s weak faith is reflected in his or her daily life. If a person’s faith was true and strong, his situation would change.

Hanzalah and Abu Bakr As-Siddiq (may Allah be pleased with them) went to Allah’s Messenger (peace and blessings be upon him) and said to him:

“O Allah’s Messenger, Hanzalah has become a hypocrite”. Thereupon, Allah’s Messenger (peace and blessings be upon him) said: What has happened to you? I (Hanzalah) said: “O Allah’s Messenger, when we are in your company, we are reminded of Hellfire and Paradise as if we are seeing them with our own eyes, but whenever we leave you and attend to our wives, children and business, much of these things go out of our minds”. Then Allah’s Messenger (peace and blessings be upon him) said: “By Him in Whose Hand my life is, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the Angels would shake hands with you in your beds and in your paths but, Hanzalah, time should be devoted (to worldly affairs) and time (should be devoted to prayer and meditation). He (the Prophet) said this thrice.” (Muslim)

The Companions of the Prophet (peace and blessings be upon him) struggled to be far from any characteristic of hypocrisy. They knew that bad manners may lead to hypocrisy, and so every Muslim should beware of any characteristic that would eventually affect his faith, and hence, render him a loser.

From: IslamOnline.net

Appointment of the Imam (khalifah)

They reached consensus on the obligatory nature of the appointment of the Imam, the only difference being as to whether it is obligatory on Allah or on people, with transmitted or intellectual evidence.
The position of the people of the Sunnah and the great majority of the Mu’tazilah is that it is an obligation on people because of:
1. evidence transmitted in his words, may Allah bless him and grant him peace, in that which Muslim narrated in the hadith of Ibn Umar, may Allah be pleased with him, in this wording: “Whoever dies without an Imam dies the death of the time of ignorance,”
2. and because the Companions, may Allah be pleased with them, considered the most important of all matters to be the appointment of the Imam to such an extent that they gave it precedence over his burial, may Allah bless him and grant him peace,
3. and because there is no avoiding the necessity of the Muslims having an Imam who undertakes to execute their legal judgements, establish their hudud limits, protect their borders, equip their armies, take their zakat (sadaqat), conquer insurgents, thieves and brigands, establish the jumu’ahs and the eids, marry off young people who have no guardians, divide up the spoils of battle, and the similar duties of the shari’ah which individual members of the ummah cannot take upon themselves. (Mulla ‘Ali al-Qari, Minah ar-rawd al-azhar fi sharh al-Fiqh al-Akbar)

From: Abdassamad Clarke

See also:

• Amirate – Ibn Rajab al-Hanbali

Wilful Denial of the Hijra and its Lessons

بسم الله الرحمن الرحيم

Wilful Denial of the Hijra and its Lessons
Shaykh Dr. Muhammad Sa‘īd Ramadān al-Būtī

All praise belongs to Allah, all praise belongs to Allah; all praise belongs to Allah who guided us to this, and we would not have been guided had Allah not guided us. All praise belongs to Allah for His showering of bounties; all praise belongs to Allah in all states. We seek refuge with Allah from the state of Hell’s inhabitants. All praise belongs to Allah on account of Him placing us in the Umma of Muhammad sallallahu `alayhi wa-sallam – the best of creation. I bear witness that there is no god but Allah – He is alone without any partners – and I bear witness that Muhammad is His servant and Messenger; His choice-elect and intimate friend; the best Prophet sent forth. Allah sent him to the world entire as a bringer of glad-tidings and a warner. O Allah! Send Your abundant prayers, peace, and blessings upon our liege lord Muhammad, and upon the family of our liege lord Muhammad: lasting and inseparable peace and prayers until the Last Day. I advise you, o Muslims, and my sinful self, to have fear of Allah, the Exalted. O servants of Allah!

We were expecting the Islamic world to greet the new Hijra year with a renewed covenant with Allah, the Glorified and Exalted, and an increase in applying the lessons of the Hijra and its counsels that the Messenger of Allah sallallahu `alayhi wa-sallam left with us. How unfortunate it is that we have been taken aback by the exact opposite. We have been taken aback by seeing that most of the leaders of the Arab and Islamic world are in wilful denial of the meanings and lessons of the Hijra. They have turned away from it in belittlement. Through his Hijra from Mecca to Medina, the Messenger of Allah sallallahu `alayhi wa-sallam advised us and taught us to sacrifice the world entire: the outward trappings of leadership in it as well as all types of desirable things and passions that stand in the way of human values and fundamentals that Allah, the Glorified and Exalted, honoured us with.

We see that most of the rulers are doing the exact opposite of what the Messenger of Allah sallallahu `alayhi wa-sallam advised: they are sacrificing humane principles and lofty and firm values for the sake of base desires and passions, and for the sake of cementing their thrones and seats of power. Through his migration from Mecca to Medina, his declaration regarding Islamic brotherhood, his effort in strengthening its roots in the first Islamic state, the Messenger of Allah sallallahu `alayhi wa-sallam ordered us to be guardians over this brotherhood and to fulfil its rights. When we look, we see that most of the rulers in the Arab and Islamic world are in wilful denial of this brotherhood and command of Allah’s Messenger sallallahu `alayhi wa-sallam. They sacrifice the brotherhood of Islam for the sake of cementing their thrones and for the sake of gaining more fanciful and ephemeral desires, vain passions, and wealth.

The words of Allah, the Exalted and Sublime: (The believers are nothing but brothers; so make peace between your brothers.) are simply forgotten; they are recited yet the opposite is done; and they are heard, yet they are belittled. Servants of Allah! The current killing that engulfs women, children, the elderly, and every innocent – killing that has become a bloody-wound that refuses to heal – is not because of a particular piece of land. The targets of this operation – an operation planned in advance, as is not hidden to anyone – are not just the people of Gaza, but also the entire Islamic world. The people of Gaza are simply the sacred symbol of the Islamic world entire. The Mosques that were destroyed and the Qur’āns that were torn to bits in Gaza were not for a particular piece of land. It is symptomatic of [their desire] to put an end to the religion of Islam wherever it is found and wherever its sun has spread and wherever its light has shined. In this operation, the people of Gaza are simply the sacred symbol of the Islamic world entire!

The forces of evil and the perfidious beasts that lurk and lie in wait for the innocent are not restricted to a lowly group of people. Nay, they are found in all sorts of groups the world over, who have all united in their enmity towards Islam and come together in their efforts, motivated by their intense hatred and desire to put an end this radiant light [Islam] that has spread across the world. Israel and its cowardly cohorts are nothing more than the lowliest symbol of this force doing its dastardly work today.

There are two symbols. The first symbol is that of Gaza, the sacred symbol of the Islamic world whose destruction is sought; the sacred symbol of Islam, the light of which some seek to extinguish. The second symbol is that of Israel and its cowardly cohorts. Israel is the symbol for the forces of evil that collude together across the world. These forces have agreed and decided that Islam and its supposed danger is to be dealt with wherever it is found. They have decided that they will rid themselves of the instability they suffer from that is a result of the dangerous spread of Islam here and there.

Servants of Allah! In the dawn of this new Hijrī year when the Islamic Umma remembers the migration of Allah’s Messenger sallallahu `alayhi wa-sallam and the first peaceful Islamic state established by him, we look and what do we see? We see the counterfeit mask of Islam dropping from the faces of those who openly professed – and perhaps continue to profess – Islam. Today, those counterfeit masks are dropping on account of this Divine test: the test of invitation to and assistance of Islam, moral values, and peace that our Lord called us to by sending the Messengers and Prophets.

Islam calls upon us to aid our oppressed brothers who are murdered and whose blood is shed day and night. When we look, we see those with the counterfeit masks joining the ranks of the enemy. When we look, we see the masks of Islam dropping from their faces – masks that have for so long fooled us time and time again!  It is as if they are saying – with either their tongue of statement or tongue of mute-statement – to those who urge them to fulfil the covenant and duty placed on their shoulders: “And who told you that we represent this Umma over whose chest we have erected our throne? Nay, we represent the forces of evil; we represent Israel – the lowliest and vilest symbol of evil the world over!”

Servants of Allah! This test has both an inner and outer aspect; it has a manifest aspect and a hidden aspect. Its manifest aspect is in the suffering that breaks our hearts. I don’t think that our Islamic history has ever recorded a test like this one. The Islamic world has faced many a plot, be it in the east or the west, however never has a plot reached this extent. That is the outward and manifest aspect of this test. The inner aspect of this test is a bounty from Allah, the Exalted and Sublime, in order to make clear and distinguish the truthful person from the liar, and in order to rent asunder the masks of hypocrisy.

With regards to Gaza and its people, from this position of mine I am unable to send them anything but one condolence that is represented in two verses from the Book of Allah, the Exalted and Sublime. It is my hope that both of these verses reach the ears of our brothers there who are observing steadfastness and patience. The first verse is Allah’s words: (If a wound should touch you, a similar wound has already touched the [opposing] people. And these days [of changing conditions] We alternate between the people so that Allah may make evident those who believe and may take to Himself from among you martyrs. And Allah does not like the wrongdoers. And that Allah may purify the believers and destroy the disbelievers.) The second verse is Allah’s words (and it is as if it was revealed today addressing them in order to cool the fire of their hearts): (If you do not aid him, Allah has already aided him when those who disbelieve drove him out as one of two when they [the Prophet sallallahu `alayhi wa-sallam and Abū Bakr d ] were in the cave and he said to his companion: “Do not grieve, indeed Allah is with us.” And Allah sent down His tranquility upon him and supported him with soldiers (Angels) you did not see, and made the word of those who disbelieved the lowest. And the word of Allah – that is the highest. And Allah is Exalted in Might and All-Wise.)

Dear brothers! Take notice of the difference between the two sentences here, you will realize the vast difference in meaning between the two of them. He, the Exalted, said: (…and made the word of those who disbelieved the lowest…). He did not say “And made the word of those who disbelieved the lowest and [made] the word of Allah the highest”. In reference to His word, He did not use the verb “made” [ja‘al], which is based on a particular time. Rather, He revealed it as an independent sentence: (And the word of Allah – that is the highest.) This means that His word is the highest in every era and at all times – those who know this know it and those who are ignorant of this are ignorant of it.

As for the rulers of the Arab and Islamic world, I say to them (and it is not me who is saying this, rather it is Islam and Allah’s warning and glad tidings that say this – and everyone is free to chose the path he will follow): the life span of this world is short, so consider the life span of man. It is quite possible that one of the rulers has death knocking on his door; perhaps he will wake up and not live till the evening. What treasures will he be able to take with him when he meets Allah? To where shall he carry his throne when he goes to Allah, the Exalted and Sublime, and is in his grave and then in the position in which he shall stand before our Master, the Lord of the worlds? Who among them thinks he will be brought before Allah and shall sit on his throne outstretched? You will only go to Allah naked and bereft of all of that, as Allah, the Exalted and Glorified, said. You will only go to Allah in a state of abject poverty, having lost all of that. Woe unto you! Take advantage of the few remaining hours of your life before you go to Allah and face wretchedness without end!

Regarding your brothers who seek your help and who ask Allah, the Exalted and Sublime, for victory through you, you must know that victory is only from Allah, however it is a test by which Allah examines some of His servants through others, in order to reward the former by means of the latter, or to punish the former because of their crimes against the latter. How strange is the state of man! He shuts his eyes to this clear reality! Take money, but don’t worship it. Sit in the chair in which Allah has placed you but don’t worship your chair day and night. You shall depart from this world: (There is no one in the heavens and earth but that he comes to the Most-Merciful as a servant. He has enumerated them and counted them with a full counting. And all of them are coming to Him on the Day of Resurrection alone.)

You shall return to Allah with one thing and one thing alone: your righteous actions; the services you offered to your brothers; your fulfilment and acting in accordance to your Master’s words: (The believers are nothing but brothers; so make peace between your brothers.)

He said: (…make peace…) How astounding is the state of the person who hears Allah’s words when they strike his ears, yet he chooses to corrupt that which is between him and his brothers. Their brothers in Allah adjure them to open up the paths in front of them; for their good-pleasure; for their injured; for those in dire straits among them; in order for brothers to embrace each other and help each other; yet these rulers respond with nothing but closed ears and closed paths. However, as for Israel, it need only command and they obey; its need only deliver its judgment and their heads will bow down in humiliating submission.

I ask Allah, the Exalted and Sublime, to make this test serve as a lesson. I ask that He grants us the ability to derive its lesson. As for this Levant [Syria] of ours, I ask Allah, the Glorified and Exalted, to increase it in patience. I ask Allah, the Glorified and Exalted, to increase it in success and to outstretch all bridges to cooperation that can possibly be outstretched: the bridges of victory and the bridges of brotherhood that Allah, the Exalted and Sublime, ordered us with. I ask Allah, the Exalted and Sublime, to make all of our motivations for the sake of His Good pleasure. I say these words of mine and I seek the forgiveness of Allah, the Tremendous; seek His forgiveness, He shall forgive you. All praise belongs to Allah. I praise Him abundantly as He commanded. And I bear witness that there is no god but Allah – testifying to His Godhood and enraging those who deny Him and disbelieve in Him. And I bear witness that Muhammad is His servant and Messenger; His choice-elect and intimate friend; and the best Prophet sent forth. Allah sent him to the world entire as a bringer of glad-tidings and a warner. Servants of Allah! Fear Allah concerning that which He commands, and abstain from that which He forbids and rebukes. Expel the love of the world from your hearts, for when it overcomes a heart it imprisons it. Dear brothers! I am most certain that your hearts have all welled up with painful feelings. And I am most certain that these painful feelings are waiting for you to express them in ways that shall bring coolness to your breasts and lighten the scorching of your hearts. You have listened attentively to the words I have spoken, and now the time has come for you to express your feelings that, if anything, indicate an increase in faith in Allah and an increased attachment to brotherhood for Allah’s sake.

After we are finished with the Friday Prayer, you are all more than able to gather in this Mosque in order to raise your voices and express your feelings and release your moans unto the heavens, as humble supplications to Allah, the Exalted and Sublime, asking Him to respond. Cries that you can release and spread through the horizon – perchance they will reach the ears of the rulers, and perchance one of those cries will wake up the slumbering rulers and bring them to attention before they die.       After the completion of the Friday Prayer, go out to the courtyard of this Mosque to express it as a shout among shouts and an expression among expressions; one brotherhood expressing it as one and teaching it to those who are wont to go their own way and separate. I ask Allah, the Exalted and Sublime, to place among us one who will supplicate and whose supplication will be answered.

There is something further I wish to mention here, namely, a Sunna of old that was taught to us by the Messenger of Allah sallallahu `alayhi wa-sallam for use in these situations and difficulties. It is that we should supplicate with the nāzila supplication [during times of tribulation] after making [our backs] erect after coming up [from the bowing position] of the final unit of prayer: in this case, after coming up from the second unit of the Friday Prayer to be prayed now. It is the nāzila supplication in which we respond to Allah’s command, Exalted is He. All of you are believers, and without doubt there is among you someone whose supplication, Allah, the Exalted and Sublime, will answer.

O Allah! Send Your prayers upon Muhammad and upon the family of Muhammad, just as You sent Your prayers upon Ibrāhīm and the family of Ibrāhīm – and bless Muhammad and the family of Muhammad, just as You have blessed Ibrāhīm and the family of Ibrāhīm in the worlds, indeed, You are Glorious, worthy of all praise. May Allah be pleased with the rightly guided Caliphs and those who follow them in goodness until the Day of Judgment.

O Allah! Forgive the Muslims; men and women alike; and forgive the believing men and women; the living from them as well as the dead. Unite their hearts, o Possessor of might and nobility! O Allah! You are our Companion in times of loneliness and You are our hope in times of despair. You are what we have in the face of every affliction. O my Lord! Do not cause us in this hour to be distant from Your Mercy! Cause us to taste the coolness of Your kindness and gentleness, o Possessor of might and nobility!

O Allah! Answer our prayers. Grant us – o Allah – our hopes. O Allah! We seek a means of approach to You by virtue of our faith in You and our good thoughts concerning You. We seek a means of approach to You by virtue of Your statement in Your Clear Exposition (the Qur’ān): (Is He [not best] who responds to the desperate one when he calls Him and removes evil?). We seek a means of approach to You by virtue of Your love for Your Prophet Muhammad sallallahu `alayhi wa-sallam: that You answer our prayers. O Allah! Remove the afflictions from our brothers, the people of Gaza, and from all of the oppressed Muslims in the east and the west. O Allah! Repel from them the plot of the plotters.

O Allah! We place You upon their necks and seek refuge in You from their evil, o Possessor of might and nobility! O Allah! We ask You by virtue of the tears of the bereaved mothers and we ask You by virtue of the pure blood that has been spilt and that remains moist in the land of Gaza – we ask You, o Possessor of might and nobility on behalf of the elderly and the suckling babies; we ask You by virtue of the humility of our slavehood unto You and by virtue of our immense poverty unto You that You answer our prayers.

We are Your desperate slaves, so remove harm from us. We are Your servants who seek refuge at Your door; do not shut us off from Your door, o Possessor of might and nobility! You are the One who forgives our odious deeds. You are the Loving; pardon us with Your beautiful pardon, o Possessor of might and nobility. Do not destroy us – o Most Merciful of those who are merciful – on account of our sins, and do not destroy us on account of the sins of others, o Lord of the worlds! Do not destroy us on account of the transgressions of the rulers who have shown preference to their worldly life over Your command – those who prefer their seats of power and thrones over the honour of slavehood to You, o Possessor of might and nobility!

Give victory to Your Muslims servants in Gaza, o Possessor of might and nobility! I repeat Your statement in Your Clear Exposition (the Qur’ān): ( If you do not aid him, Allah has already aided him…)

O Allah! This is a promise that is not restricted to a specific time period; You are the Constant Victor and Helper; You are the Constant source of refuge: ( If you do not aid him, Allah has already aided him…) Give victory – o Allah – to Your believing servants. They are believers in You, o Lord of the worlds! They seek refuge in You, o Possessor of might and nobility.

O Allah! All of the thrones of the world – all of the tyrants [tughāt] of the world are unable to do anything in the face of Your victorious help by which you give victory to Your believing servants, o Lord of the worlds! Grant the victory You gave to Your Messenger yesterday, to Your Muslim servants today, o Possessor of might and nobility.

O Lord of the worlds! Forgive us our sins and pardon us with Your beautiful pardon, o Most-Merciful of who is asked and Most-Generous of who gives and answers – o Lord of the worlds! It is You who says: (It is by a mercy from Allah that you dealt softly with them.) You placed within the heart of Your Prophet Muhammad, mercy for Your penitent slaves: have mercy upon us if we swerve from Your Straight Path, o Possessor of might and nobility.

We are Your slaves and we believe in You and hold fast to Your guidance, o Most Merciful of those who show mercy! We are Your servants who are honoured by Your [gift] of Islam and Your Sacred Law. O Allah! O Allah! Respond to our supplications: o You who sees our station and who hears our words at this moment and who knows our secrets and outward selves!

From: Scholars on Gaza

Motivation

“People often say that motivation doesn’t last. Well, neither does bathing – that’s why we recommend it daily.”

– Zig Ziglar quotes (American motivational Speaker and Author. )

The effect of stories of the righteous on the hearts

Imam al-Junayd, may Allah have mercy upon him, said: “Stories are from among the armies of Allah, subhanahu wa ta`ala, through which Allah strengthens the hearts of His friends.” Someone asked him: “Is there any proof for this?” He replied: “The proof for this is the following:

وَكُـلاًّ نَّقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ

All that We relate to you of the accounts of the Messengers whereby We strengthen your heart.” (Surat Hud, 11:120)

(Shaykh `Abd al-Fattah Abu Ghuddah, Risalat al-Mustarshidin, translated by Mahomed Mahomedy and published by Zam Zam Publishers, as The Sunnah Way of the Sufis, p.16-17)