DA’WAH (Presenting Islam to Non-Muslims):Some Useful Hints!!

DA’WAH (Presenting Islam to Non-Muslims):

Some Useful Hints


Da’wah, conveying the message of Islâm to non-Muslims, is an obligation upon Muslims. Allâh the Almighty commanded and guided us in the Qur’ân to perform da’wah (in a specific manner):

“Invite (call) to the way of your Rabb with wisdom and beautiful preaching and argue with them in ways that are best and most gracious. “ (Qur’an 16:125).

The 4 key words in this verse are “invite”, “all”, “wisdom”, and “beautiful preaching”. Many da’wah workers and organizations around the globe have successfully based their da’wah activities on this verse.

To them, to “invite” implies to gently pursue, attract, be polite, be friendly, be caring and understanding, amongst other things. We cannot, for example, “invite” a non-Muslim to listen to anything about Islâm, let alone study Islâm or become interested in it, by calling him Kafir, unclean, or other hurtful names. The Holy Prophet did not allow even the pagans (who, by the way, not only refused to follow the Prophet’s teaching, but dumped camel intestine on him, boycotted the Muslims for three years and killed his closest companions, amongst other things) to be lampooned in satirical poetry by, Hassan bin Thabit by saying “what about the fact that I have common descent with them?” (Bukhari, from Aisha)

We should follow the example of the Holy Prophet by not reviling others. In this way, we portray a highly civilized form of behavior, as demanded by Islâm, and therefore become the best advertisement for Islâm, which is exactly what a true da’ee should be. Muslims who give the religion a bad name and image by behaving in fanatical, violent, highly emotional, not receptive to reason, narrow minded, dogmatic and other un-Islâmic ways, do, unfortunately, make the work of the da’ee that is much more difficult. They simply reinforce the already negative image of Islâm in the world today.

Remember also the command from Allâh to the Prophets Moosa and Haroon, peace be upon them:

“Go both of you to the Pharaoh. Lo! He has sinned. Speak to him a gentle word, so that he may listen or feel fear.” (The Qur’an 20:43 -44)

So even to the Pharaoh, who boiled people in cauldrons of oil, proclaimed himself God, etc., we are required to say a gentle word, let alone those less evil than him.

The next important word is “all”. This means ALL, with no exceptions. Every non-Muslim is a potential Muslim how so bad or anti-Islâm he may seem to be. Remember Umar bin Khattab , Khalid bin Walid , before their conversion to Islâm, for example. Muslims should not be very choosy in who they are willing to interact with. There are at least three reasons for this:

I. It is better for us to explain Islâm to everyone, however hostile, hypocritical and cynical they may seem to be, rather than let them teach themselves and perpetuate the misconceptions, or worse, the distortions, misrepresentations, etc. By participating, we can at least make known to them the true Islâm. ‘Waste of time’, you say? See reason no. 2.

2. The objective of da’wah work is not to convert the non-Muslims, but simply to deliver the message of Islâm to them, in the best way we can, and that means with “wisdom and beautiful preaching”. Acceptance or rejection is up to the individual concerned. The success of any da’wah activity is not in your hands. Only God has the power to give hidayah (guidance) to anybody or any people. Not even the Holy Prophet was given this power. Remember the case of his beloved uncle Abu Talib .

3. A Muslim da’ee who has tried to get the attention of non-Muslims (or for that matter, uninterested converts or born Muslims) will know how difficult it is to succeed. Certainly it is not as “easy” as carrying out da’wah only to Muslims who are already committed, e.g. those who regularly go to mosque, attend Islâmic talks, seminars, da’wah programmes etc., and whose attention are not difficult to obtain.

The next key words in verse, 16:125 are “wisdom” and “beautiful preaching”. Let us consider them together, for the sake of brevity. They require that we prepare an effective strategy to make the invitation successful. One strategy that has been quite successful is reproduced here in the form of a set of guidelines:

GUIDELINES FOR TALKING TO NON-MUSLIMS ABOUT ISLÂM

AIM: To convey the message of Islâm, and to share one’s love of Islâm.

The aim should NOT be to convert the non-Muslim, since the non-Muslim must make that decision of his own free will, with no pressure from others. Of course, if he chooses to accept Islâm, Alhamdulillah; and we will give every help he needs during and after his conversion. Our role is to help the person to discover himself, and to find a true direction or purpose in his life. Getting to know about Islâm is a spiritual journey for him, and he will receive help and guidance in it from Allâh ; our role is merely to assist him in whatever way we can in that journey.

PRINCIPLES

A. APPROACH

1. Personal one to one approach is the method of choice. It brings the non-Muslim closer to Islâm. Before embarking upon conversation about Islâm, take time to get to know the person ¾ about him, his family, work etc. (but of course only as much as he seems willing to tell). Be a sincere friend to him. Be caring about his welfare. This is a practical demonstration of Islâm and to be oneself good Muslim is the best method of Da’wah. By getting to know him, you can also plan the most effective strategy and approach to tell him about Islâm. Every individual is different, and needs at approach to suit his own needs. Try to find out also how much he already knows about Islâm, and about any misconceptions, problems or doubts he has concerning Islâm. As to the problem how to begin the conversation, a sharp and dedicated da’ee will find an excuse to start the dialogue about Islâm. A suitable opening question might be: “How did you first come into contacts with Islâm?” Or “How did you hear about our Center? Or one can ask a question about some news involving Muslims and its background and turn the question around by asking if he/ she knows about Islâm and Muslims. Do this in a gentle, friendly manner ¾ don’t let it seem like an interview, or ever worse, interrogation. Try to draw him out, let him do a lot of the talking, and help him to feel as relaxed as possible. Depending upon the situation, continue the discussion or promise some literature.

2. With the people you meet regularly, never spend too much time discussing Islâm. Islâm in small doses is digested better than in large doses. Never give books or the Qur’an right away. Always begin with small brochures then booklets. A copy of the Qur’an or full size books should be given only after they are requested repeatedly. Never give more than one book at a time and follow up if the person has read the book and asks questions.

3. Try to get to know something about the cultural background of the major groups of non-Muslims and converts. This will also help us to plan suitable approaches in our da’wah. Non-Muslims are not a uniform, homogenous entity. They are not similar in all places. Each is very different from the other, each may pose a very different challenge, each may require a different approach. Westerners, for instance, tend to question everything and are often quite skeptical ¾ one needs to explain things in detail, reason things out, to convince them. Asian non-Muslims are more likely to face problems with their families if/when they convert. The Chinese especially, fear losing their ethnic identity ¾ one must reassure them that, in accepting Islâm, they become Muslims and do not switch over to another ethnic group.

Be rational (not emotional), and be gentle in your approach, even if he is aggressive or emotional, or even insulting. Be respectful toward him. Allâh I has given each person a mind with which to think and a heart with which to feel, and he is entitled to his own opinions and feelings. Avoid being confrontational, and don’t feel that it is a “battle” or contest which you must “win”.

5. Don’t be overzealous or overdo your da’wah. When you see from his face or body language that he is losing interest, stop conversation. You could ease the tension by suggesting you both have a cup of tea, or by introducing him to someone else at the Center. Remember that da’wah is a long process, and cannot be achieved in a single session, or even in a few sessions ¾ it demands consistent effort and a lot of patience.

6. Let him set the pace. For each individual, learning about Islâm is a very personal experience, and it is essential that he takes his own time to go through it. Do not set any time limits, but gently guide him step by step as he is ready. It is very important that he does not feel any pressure, as this will put him in the wrong frame of mind for learning about the joy and inner peace of Islâm.

7. Da’wah is an exchange of ideas and perceptions. Let it be a real conversation, not a monologue by the da’ee. Many non-Muslims despite having very little knowledge of Islâmic teachings, have ideas and beliefs which are very close to the Islâmic ones. They also often come with some stunning and insightful perceptions and comments, which are truly instructive for the da’ee.

8. If the target audience happens to be a group of more than five persons, the relationship may become a bit more impersonal, like giving a speech to a group. In such cases, questions should be invited after the lecture and some brochures may be distributed. Those group talks are the best which avail opportunity to the speaker of developing personal contacts with new persons.

9. In most cases debates have not been found to be suitable means of da’wah. Debates work on the principle of knocking out the opponent by exposing and attacking his perceived weaknesses. Debates could be quite entertaining to Muslims but a torture to the opponent group; torture never wins hearts. Quite often, a Muslim da’wah worker wins the debate but loses the debater, rendering the whole exercise futile.

10. Wide distribution of simple brochures and knocking, at the doors are another two methods of reaching out. The first is like throwing seeds from an airplane some will fall on rocks, some in lakes, some in desert and some in fertile lands and grow. While using this approach, it is important to ensure that brochures are simple and can be read within three to five minutes. These must carry address(es) and phone numbers of some Islâmic centers in the area. A Christian missionary organization has applied the ‘knocking at the door approach with some success. In this case, every care should be taken to be very polite in seeking permission to enter the house and during the conversation. The meeting must conclude as soon you notice such an indication from the face or the body language of the hosts. The follow up visit should depend on the willingness of the hosts and at their convenience.

B. CONTENTS

1. Aim to demonstrate the beauty of Islâm such as oneness of God and man’s direct relationship with Him. Begin with the positive aspects.

2. As far as possible, stick to the main or central principles of Islâm. Try to avoid the less important (ikhtilafi) issues, e.g. Sunni-Shi’a issue; if the person brings up such things, give a brief answer, and then try to steer him back to the more basic principles, so that he will not see things in the wrong perspective. At the same time, if there is a particular aspect of Islâm ¾ or more likely mis-understanding of it ¾ which seriously bothers him, take time to discuss it and help clear his doubts.

3. Emphasize the universalism of Islâm (e.g., Allâh as the Universal God, the only One worthy of True Worship) ¾ the fact that Islâm is a reaffirmation and perfecting of the whole stream of Revelations from God since the time of Prophet Adam; it thus teaches many of the same values and principles that also occur in other major religions. It is not therefore, a totally different and separate religion without any relationship to existing religions. Do not criticize or insult any other religion. As far as possible, avoid comparing Islâm to other religions; just explain the teachings of Islâm itself.

4. It is often appropriate to present Islâm as a way to find the answer to contemporary social problems, which upset many people. Explain that Islâm covers all aspects of life, the social as well as individual, the material (worldly) as well as the intellectual and spiritual; its principles are broad, enabling their implementations to be flexible and dynamic and thus suitable to all times and conditions.

5. Tell the truth always. Try to equip yourself with as much knowledge as possible about Islâm. Don’t ever guess; if you don’t know, or are not sure, say so, and either refer him to someone who does know, or offer to find out for him (and really do so!) from a reliable source. Always have someone with better knowledge of Islâm available for referral whenever difficult questions arise. Never give video tapes of debates or those talks which appear offensive to them because such material does not open hearts and minds but the person will build defensive walls around himself rendering it impossible to penetrate.

6. Don’t be apologetic about Islâm – Islâm with all its aspects, principles and practices, is a perfect religion, given to humanity by Allâh ¾ there is therefore nothing to hide, apologize for or be ashamed of. Don’t be upset if anyone criticizes or rejects any aspects of Islâm. Our role is to explain Islâm as best as we can ¾ whether or not he accepts it, is not our responsibility, but is entirely in Allâh’s hands.

7. Don’t be afraid to accept criticisms ¾ often people judge Islâm by looking at Muslims, and of course many Muslims do not follow Islâmic teachings fully (or sometimes at all). We should admit such failings, and point out that the “fault” is due to people’s own weakness, whereas Islâm itself is a perfectly suitable way of life for man and brings him the fullest satisfaction, happiness and peace if followed conscientiously. Do not attack personalities of other religions. This is very unproductive, and only invites the listener to retaliate with attacks on Muslims. For the convert, the da’ee should first build up the person’s aqeedah, his acceptance for love of Islâm. Teaching of the ritual practices of Islâm should only come later.

We should aim to make every person feel a comfortable and “at home” as possible at our centers, which should be places where he can simply be himself, and enjoy the company of sincere Muslims, as well as learn about Islâm. He should not feel in any way “out of place”.

Any Muslim with some elementary knowledge of Islâm can be a da’wah worker but his effectiveness will depend upon his maturity in approach. We should always be respectful and polite towards non-Muslims, however far from the path they may seem to us to be. We must remind ourselves constantly that each human being has been created by Allâh with the same potential to gain the highest level of consciousness of Him. Thus they might well eventually become far better Muslims than our selves.

Finally, Remember da’wah is a duty which each of us must discharge according to the best of our ability and to please Allâh . Don’t be afraid! Although da’wah is quite a big responsibility, we must remember that we are not doing it alone. Allâh is always with us. He gives tremendous help to His servants who are sincere and humble in their wish to please Him.

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THE STRAIGHT PATH!!

The Straight Path

Surah al-A’la
(The Most High)


” Glorify the Name of your Lord, Most High, Who has created and then proportioned it. And Who has measured and then guided. And Who brings out the pasturage (plants), And then makes it dark stubble. We shall make you to recite, so you shall not forget it, Except what Allah may will. He knows what is apparent and what is hidden. And we shall make easy for you, the easy way. Therefore, remind (men) in case the Reminder profits (them). The Reminder will be received by him who fears (Allah), But it will be avoided by the wretched, Who will enter the great Fire. There he will neither die nor live. Indeed, whosoever purifies himself shall achieve success, And remembers the Name of his Lord. Nay, you prefer the life of this world, Although the Hereafter is better and more lasting. Verily, this is in the former Scriptures– The Scriptures of Abraham and Moses”

All the Praises are for Allah and Salutation is for the Messenger and his family and all those that follow him doing good works until the Day of Resurrection. The very first generation of Muslims that lived and established Islaam in their lives with Muhammad , the son of Abdullah, had glory and triumph that no nation that existed before them or any that came after them achieved. This is a reality which no one denies. Thus we find that every conscious Muslim dreams about this reality and so in his own way tries to work for this glory to return within his life and the life of those around him. However, to dream is one thing and the reality is another. The Muslims although they are now the fastest growing nation, are also the most divided. This division was predicted by the messenger , who said: The Jews were divided into seventy one (71) groups and the Christians were divided into seventy two (72) any my ummah (nation) will divide into seventy three (73), each of which would be in the Fire except one… Although this prediction is established in the Hadeeth above, yet it is not approved by Islaam. On the contrary, Allah had commanded the Muslims to unite, He said: Hold fast all together to the rope of Allah and be not divided.. [Al Quraan 3:103] The division of this ummah started very early after the death of the messenger of Allah . After Islaam became strong and its enemies found that they could not defeat it physically they started to attack it by undermining the faith of the common people and those newly converted to Islaam by introducing new concepts that were alien to the Islaam brought by Muhammad . This wave of attack brought about an almost total standstill to the quest for sound knowledge and facilitated the easy spread of deviant concepts and new innovations in this deen. The vast majority of Muslims are now totally lost and their understanding of Islaam was very much diluted with deviant ideas which allowed anyone who wanted to captialize on the ignorant to do so with ease. People now lost the correct way and so they did not know what method to use to understand this deen. Therefore, instead of referring matters of belief (‘Aqeeda) to the Quraan and the Sunnah they turned to the books of philosophy which, although written by Muslims, were all affected by the Greek, Persian and other prevelant thoughts of that time. Issues of fiqh on the other hand were completely restricted to the four Imaams. And so as time went by the people became totally fanatical about their Madhab (school of thought). This caused the noble Imaams to be treated by their followers as the prophets ought to be treated (i.e. as if they were protected from errors). Whatever any of them said was taken as totally correct by those who followed them (as if it were revelation). Even if a verse from the Quraan or an authentic saying of the Messenger was brought as an argument against what the Imaam said, their followers left what Allah or the messenger said and followed their Imaams. This dangerous state of affair led to blind following (Taqleed) of humans at the expense of revelation. Blind following of other than Allah and His messenger along with widespread ignorance was definately the major sources of all the division that occurred in the Deen. This was now what Islaam became to the people. And this attitude closed the doors of Ijtihad. Proof were no longer looked into to understand anything in the Islaam and the Quraan and the sunnah of the messenger which must be used for our guidance now became means for the Muslim of acquiring blessings (Barakah). This further led to the state where anyone could now give Fatawas (Legislative rulings in Islaam) and also say anything he felt like saying about Islaam because there was no threat that anyone would ask for proof from the Quraan or the Sunnah. On the other hand the people who were listening to him had no basis to determine whether what they are hearing is correct or not because they themselves have lost any attachment to sources of Islaamic law. This condition of ignorance and blind following was also predicted by the messenger , who said: Verily, Allah does not take away knowledge by snatching it from the people, but (this is done) by causing (the death) of the scholars until none of them is left alive. People would then appoint ignorant leaders for themselves who would be consulted in matters of religion and they would give Fatawas without knowledge, falling into misguidance and misguiding others. [Muslim]. The Solution The messenger of Allah said: O mankind, I am leaving two things with you, if you cling to them you will never go astray. The Book of Allah and my way of life. [Al-Haakim and Al-Baihaqi]. This hadeeth is laying the bases for the Muslim if he does not want to go astray. It follows, therefore, that if at anytime some one finds himself going astray, then he is not holding on to one or both of these sources. The problem we face, however, is that every Muslim stand by this claim that they are holding on to the Quraan and the Sunnah So how can anyone determine whose claim is correct? The messenger of Allah left this way very clear for us as he said: I am leaving you on a clear way, its night is like its day and none turns away from it except that he would be destroyed. He told us that the way he left is very clear and then in the following Ah-Hadeeth he explained for us what it is. He said: The Jews were divided into seventy one groups and the Christians were divided into seventy-two and my ummah will be divided into seventy three and each of them will be in the fire except one. The companions asked: “Who are they, O messenger of Allah?” He said: They are those who are on the like of what I and my companions are on. And in another Hadeeth, he said: The best people is my generation then those that follow them, then those who follow them. In the above hadeeth the prophet is telling us the way to understand the Quraan and the Sunnah is the way the sahabas understood and practised it. If the understanding of the Quraan and the sunnah of any group coincides with the understanding of the Companions in all issues, then that group would be the one that is on the truth. It must also be very clear that only one group of all the groups that are existing is on the correct way as is explained in the hadeeth. One way The saying of Allah further emphasises that there is only one way. He said: Whoever opposes the messenger after the guidance has been clearly shown to him, and follows other than the way of the believers, We shall keep him in the path he has chosen, and burn him in hell, and what an evil destination. [Al-Quraan 4:115] Who were the believers during the time the Quraan was being revealed? Were they not only the messenger and the first generation of believers? So Allah is also making it very clear that there is only one way i.e. the way of the messenger and his companions. My brothers and sisters, life is short so we must make sure that before we die we serure the key that will take us to Al-Jannah(Heaven). Let us not follow Allah’s religion based on customs and based on our desires but let us keep an open mind and beg Allah to guide us to the Truth that was left very clear for us by Him and His messenger . May Allah guide us all to the straight way of Islaam. Ameen!

Hikmah: The Simple Beauty of Islam!!

Bismillah Ar-Rahman Ar-Raheem

Hikmah: The Simple Beauty of Islam

[
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The purpose of this essay, InshaAllah, is to present a basic introduction to Hikmah – that is, to the knowledge (al-ilm) which is Al-Islam.It is unfortunate that for too long Muslims, trying to understand the nature of our existence, of reality, of al-ilm, have used the terms and often the arguments of the Greek and later philosophers. This was true, for instance, of Ibn Rushd and Al-Ghazali, among others.The basis for a correct Muslim understanding of Hikmah, and all that derives from it, is the Quran and the Sunnah, and these alone. This is so because a Muslim is a person who, affirming the Shahadah, looks to Allah Subhanahu wa Ta’ala and His Messenger (salla Allahu ‘alayhi wa sallam) and regards the Quran as the true, the literal, kalam of Allah Subhanahu wa Ta’ala.What this amounts to, in practical terms, is that we refer to the Quran for our terms, for our concepts – as well as for Hikmah and al-ilm. To use the terms of Greek philosophy – or modern, Western, philosophy – is incorrect, and amounts to an imitation of the kuffar. Why? Because we are then seeking to interpret, or re-interpret, the Quran, and even the Sunnah, in such kaffir terms, whereas the Quran is unique and kalamu Allah – and, as Allah Subhanahu wa Ta’ala says:
“The genesis of truth is Allah alone, so do not be among those who do not believe.” (3:60 Interpretation of Meaning)Furthermore, it needs to be made clear, at the outset, that the Quran does not have an outward (dhir) and an inner, or esoteric (batin) meaning, as maintained by several Sufis, and others. As Allah Subhanahu wa Ta’ala says:
“It is He who gave to you this Book wherein are muhkan Ayat that are umm al-Kitab, and others which are mutashabih.” (3:7 Interpretation of Meaning)Those mutashabih Ayat can often be understood by reference to Ahadith, to other Ayat – and if they cannot, there is certainly no hidden, or ancient esoteric knowledge, by some teacher, or Sufi “master”, to “explain” them. There is, or may be, InshaAllah, dhikr which may bring us closer to Allah Subhanahu wa Ta’ala, to hikmah.
“He gives Al-Hikmah to whomsoever He wills.” (2:269 Interpretation of Meaning)”Remembrance of Allah is best…” (29:45 Interpretation of Meaning)”It is through remembrance of Allah that the heart discovers rest.” (13:28 Interpretation of Meaning)What we need to remember in this respect is that our beloved Prophet (salla Allahu ‘alayhi wa sallam) and the Shahabah (Radiallaahu Anhum) and the Tabiun did not seek to clarify, or explain, many of the “unclear” things in the Quran – a point made by Ibn Taymayyah in his Minhaj as-Sunnah in respect of the Minhaj al-Karamah of al-Hilli (the Shia). Why did they not do this? Because, as will become clear, al-Hikmah is Al-Islam, and Islam is a Way of Life – a means to live this mortal life in accordance with the Will of Allah Subhanahu wa Ta’ala. In simple terms: enjoining the good, forbidding the bad, and Jihad, are often more important than discussions about the meaning of some words. There is a great understanding of human nature – of the real purpose of our lives – here, as there is, of course, the perfect example of our beloved Prophet (salla Allahu ‘alayhi wa sallam) for us to follow.
“Let those who would trade the life of this world for the life Hereafter fight in the Cause of Allah. And those who do fight in the Cause of Allah – whether they be killed or are victorious – will have bestowed on them, by Us, a great reward.” (94: 74 Interpretation of Meaning)Furthermore, we simply do not need the so-called explanations and expositions of Islam given to us over the centuries by those Muslims who have sought, for whatever reason, to use the terms, the language, the ideas, of the West, of the kuffar. In truth, there is no such thing as Muslim “philosophy” – there is only al-Hikmah, al-ilm – the truths – which Allah Subhanahu wa Ta’ala in His Mercy has given to us. To know Islam, to live Islam, to understand Islam, is to know the source of these things. Of course, the kuffar, and the modernist Muslims and apostates, would disagree with this, and may even call this “ignorance” (or whatever) – but always the basis for their disagreement with us is their acknowledgment, whether admitted by them or not, that the West, the ways, the thought, the philosophy, the ideas, the concepts, of the kuffar are somehow “better” or more important than what has been given to us by Allah Subhanahu wa Ta’ala, and that we, according to them, “must” use these kaffir things in order to have knowledge and wisdom. For such apostates and modernist Muslims, knowledge and wisdom are what the kuffar believe them to be – not what Allah Subhanahu wa Ta’ala has told us they are. That is, these apostates and modernist Muslims have forsaken, or seem to have forsaken, that simple, beautiful, submission to Allah Subhanahu wa Ta’ala which is Islam.Hikmah and al-ilmHikmah – often translated as wisdom – is what Allah Subhanahu wa Ta’ala informs us it is. This is the beginning and the end of the matter.Allah Subhanahu wa Ta’ala says:
“These are the Ayat of the Book [al-Kitab] of al-Hikmah.” (31:2 Interpretation of Meaning)That is, al-Hikmah is the Quran. Could anything be more clear, more precise?
“We gave al-Hikmah to Luqman, and he said: ‘Give praise and thanks to Allah’…” (31:12 Interpretation of Meaning)”I have provided you with a Book, and Hikmah – and then a Messenger [Rasool] confirming [these]…” (3:81 Interpretation of Meaning)The kalamu Allah is clear – it is simple submission to Allah Subhanahu wa Ta’ala, a simple duty to follow the Way of Al-Islam as given in the Quran and Sunnah.
“Correct guidance is the guidance of Allah.” (3:73 Interpretation of meaning)”This day I have perfected your Way of Life for you and completed My Favour upon you and have chosen for you as your Way of Life Al-Islam” (5:3 Interpretation of Meaning)”And whosoever does not judge by what Allah has revealed, such are the Kafiroon.” [5:44 Interpretation of meaning]”It is not for the believer – man or woman – when Allah and His Messenger have decreed a matter, that they should have any option in their decision. For whoever disobeys Allah and His Messenger has indeed strayed into plain error.” (33:36 Interpretation of Meaning)Al-ilm is also what Allah Subhanahu wa Ta’ala informs us it is:
“Among His subjects, it is those that fear Allah who have knowledge.” (35:28 Interpretation of Meaning)”And those who have been given al-ilm have been given that so that they may know that it (this Quran) is the truth from their Rabb, and that they may believe therein, and that their hearts may submit to it with humility. For, in truth, Allah is the Guide, of those who believe, to the Straight Path.” ( 22:54 Interpretation of Meaning)What is also clear, is that the kuffar are ignorant, devoid of Hikmah – because they conceal the simple, yet profound, truth of Tawheed with their words, their concepts, their philosophy, their ways of life, and because they refuse to bow down in simple submission to Allah Subhanahu wa Ta’ala, and refuse to obey Allah Subhanahu wa Ta’ala and His Messenger (salla Allahu ‘alayhi wa sallam). What is authentic for us, is the Quran and Sunnah; what is “authentic” for them, and their philosophies, is what they consider, or deem to be, authentic. Their mistake is and has been to posit things such as reason, or an object and a subject, or a Creator and what is created, and then seek to understand or explain things in terms of, or in relation to, these other things they have posited, whereas we know and accept what Allah Subhanahu wa Ta’ala has said in the Quran as the truth. Those who fail to understand this, fail to understand the simple beauty that is Al-Islam.The Simple Beauty of Islam:It should be abundantly clear that Islam is simple – that being a Muslim is simple. There is, for a Muslim, the simple acknowledgment of two things. First, of Allah Subhanahu wa Ta’ala as our Rabb, as The One Who created us, Who defines us, Who has determined the meaning and purpose of our lives.
“Allah (alone) has power over, and is the (sole) master of, all things. The creations in Heaven and Earth, the very change of Night to Day, are Signs for those gifted with intelligence, those who whether sitting, standing or reclining on their sides, give praise to Allah and who frequently recall these creations in Heaven and Earth, (saying): ‘You who are our Rabb – You created all these things for a purpose; the achievement is Yours alone.’ ” (3:189-191 Interpretation of Meaning)”Allah knows all things…” (3:34)Second, there is an acknowledgment of Muhammad (salla Allahu ‘alayhi wa sallam) as the Messenger and Prophet of Allah Subhanahu wa Ta’ala.Since Allah Subhanahu wa Ta’ala has said that our Way of Al-Islam is complete and perfect, we accept that it is. We further accept that Hikmah is contained in the Quran which also contains knowledge about the real purpose of our lives.
“And this (Islam and the Quran) is the straight path of your Rabb. For those who take heed of Our clear revelations there shall be that dwelling which is peace (Jannah). (6:126-7 Interpretation of meaning)”Every soul shall taste death. We shall try you in good and bad ordeals, and to the Unity you shall return.” ( 21:35 Interpretation of meaning.)There is purity, a wonderful beauty, in Islam – a purity, a beauty, that the words, the ideas, the beliefs, the ways, the philosophy, of the kuffar all distance us from.
“Thus We have made you [Muslims], a Wasat (just and the best) people, that you be witnesses over all other peoples as the Messenger (Muhammad) is a witness over you.” (2: 143 Interpretation of Meaning).May Allah Subhanahu wa Ta’ala forgive us for our mistakes and may He guide us to and keep us on the Right Path.Abdul-Aziz1425