THE OBLIGATION TO UNIFY THE RANKS!!

[www.allaahuakbar.net]

THE OBLIGATION TO UNIFY THE RANKS

Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Rahimullaah – said:
“From the sincere advice which I hold to be necessary in the Religion to give to the youths, a word which I hope that Allaah – the Most Perfect, the Most High – will cause to be of benefit, and it is: That they should all be in conformity and harmony, so that they may become strong, and become an obstacle blocking the way of those who plot against Islaam and its people. This is what Allaah – the Mighty and Majestic – has enjoined upon us. He – the Most High – said:
“And hold fast altogether to the rope of Allaah and do not be divided.And remember the favour of Allaah upon you, in that you were once enemies to one another, but He joined your hearts together, so that by His Grace you became brothers.” [Soorah Aali-‘Imraan 3:103]
And Allaah the Blessed, the Most High – said:
“Let there arise from amongst you a group of people inviting to all that is good, enjoining the good and forbidding the evil. It is they who are the successful ones. And do not be like those who differed amongst themselves after the clear proofs had come to them; for them is a painful punishment.” [Soorah Aali-‘Imraan 3:104-105]
So Allaah ordered that they should all cling together to His rope and He forbade splitting, and in other aayaat He forbade differing, and informed us that it is the cause of failure and the cause of decline of strength, and He ordered us to persevere patiently. So Allaah – the Most High – said:
“And do not differ, lest you lose courage and your strength departs, and be patient. Indeed Allaah is with those who are patient.” [Sooratul-Anfaal 8:46]
And as is known, the people of good who help the youths of the revival in their work – with what they are able from wealth, and so on – if they see them splitting in this way, then they will not be so eager to help and assist them. So I call all of our brothers to unite together, and to fear Allaah with regards to themselves and with regards to the Ummah (nation) of Islaam, and that they should not cover up this light which has appeared on the horizon; the call to Allaah – the Mighty and Majestic…” [1]
Ibn Taymiyyah (d.728H) – rahimahullaah – said:
“Holding fast to the rope of Allaah altogether and not becoming divided is one of the greatest usool (fundamentals) of Islaam.” [2]
[2]:THE PROHIBITION OF SPLITTING:
Shaykh Saalih al-Fawzaan – hafidhahullaah – said: “Splitting up is not from the Religion, since the Religion commands us with unity and that we should be a single Jamaa’ah and a single Ummah upon the ‘aqeedah (belief) of Tawheed (i.e. to single out Allaah alone for worship) and upon following the Messenger (sallallaahu ‘alayhi wa sallam). Allaah – the Most High – said:
“Indeed this Ummah of yours is a single Ummah and I am your Lord, so worship Me alone.” [Sooratul-Anbiyaa’ 21:92]
And Allaah – the Most High – said:
“And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aali-‘Imraan 3:103]
And Allaah – the Most Perfect – said:
“Indeed those who split-up their Religion and become sects, you have no part with them in the least. Their affair is with Allaah who will tell them what they used to do.” [Soorah al-An’aam 6:159]
So this contains a severe warning against splitting and differing. Allaah – the Most High – said:
“And do not be like there who split-up and differed after the clear evidences came to them. For them is a tremendous punishment.” [Soorah Aal-‘Imraan 3:105]
So our Religion is the Religion of al-Jamaa’ah, and the Religion of agreement and unity. Splitting is not from the Religion, since the Religion orders that we are a single Jamaa’ah and the Prophet (sallallaahu ‘alayhi wa sallam) said: “The Believer to the Believer is like a building, one part supporting the other.” [3] And he (sallallaahu ‘alayhi wa sallam) also said: “The example of the Believers with respect to their mutual love, mercy and affection is like the example of a single body.” [4] And it is known that a building and a body are a single cohesive thing, not disunited and fragmented – since if a building splits then it will collapse; and likewise a body, if it splits, then life will be lost. Thus, there must be a unity and we must be a single Jamaa’ah whose foundation is Tawheed and whose methodology is the da’wah (call) of the Messenger (sallallaahu ‘alayhi wa sallam); and which proceeds upon the Religion of Islaam. Allaah – the Most High – said:
“And this is My Straight Path, so follow it, and do not follow other paths that will separate you from His Path.” [Sooratul-An’aam 6:153]
So these groups, and this splitting which is present today, is not approved of by Islaam. Rather, Islaam forbids it severely and commands uniting upon the ‘aqeedah (belief) of Tawheed and upon the methodology of Islaam, a single Jamaa’ah and a single Ummah, just as our Lord – the Most Perfect, the Most High – ordered. And splitting and their being many (differing) groups and parties is from the plots of the devils – from the jinn and mankind against this Ummah. So the kuffaar (disbelievers) and the munaafiqs (hypocrites) have never ceased, since olden times, introducing their poison in order to split the Ummah. The Jews said previously: “And a party of the People of the Book say: Believe in the morning in that which is revealed to the Muslims, but reject it at the end of the day, so they turn back.” [Soorah Aali-‘Imraan 3:72]
Meaning: that the Muslims will leave their religion when they see you leaving it. And the Hypocrites said:
“Do not spend on those who are with Allaah’s Messenger until they desert him.” [Sooratul-Munaafiqoon 63:7]
“And as for those who erect a mosque by way of disbelief and seeking to harm and disunite the Believers…” [Sooratut-Tawbah 9:107].” [5]
[3]: THE CONNECTION BETWEEN UNITY AND REFUTING FALSE BELIEFS AND PRACTICES:
Shaykh ‘Abdul-‘Azeez Ibn Baaz – rahimahullaah – said:
“There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam – as Allaah, the Most Perfect – ordered them with in His saying:
“And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-‘Imraan 3:102]
And likewise, Allaah has warned the Muslims against splitting up, as occurs in His – the Most Perfect’s – saying:
“And do not be like those who differed and split-up after the clear evidences came to them.” [Soorah Aali-‘Imraan 3:105]
However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not mean that they should not censure wrong beliefs and practices – whether from the Soofiyyah or other than them. Rather, what the order to hold fast to the Rope of Allaah necessitates is: To order the good; forbid the evil; to clarify the truth, with the clear Sharee’ah proofs, to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His – the Most Perfect’s – saying:
“And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Sooratul-Maa’idah 5:2]
And His – the Most Perfect’s – saying:
“Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who are successful.”
[Soorah Aali-‘Imraan 3:110]
And when the people of truth hold back from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his mistake. And this is contrary to what Allaah – the Most Perfect – prescribed, with regards to sincere advice, co-operation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One Who grants success.” [6]
Shaykhul-lslaam Ibn Taymiyyah – rahimahullaah – said: “Refuting the People of Innovation is a Jihaad, to the extent that Yahyaa Ibn Yahyaa (d.226H) said: “Defence of the Sunnah is more excellent than Jihaad in the Path of Allaah.”[7]”[8]
Imaam al-Humaydee (d.218H) – rahimahullaah – said: “By Allaah, that I fight against those who reject the hadeeth of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) is more beloved to me than fighting the unbelievers.” [9]
Imaam Ibnul-Qayyim (d.751H) – rahimahullaah – said: “Jihaad with the clear proofs and the tongue; Comes before Jihaad with the sword and the spear.” [10]
Shaykhul-lslaam Ibn Taymiyyah – rahimahullaah – said: “When some people asked Ahmad bin Hanbal (d.241H) that they felt uneasy about (criticising people) by saying that such and such is this, and such and such is that, he replied: “If I were to remain silent, how would the ignorant ones know the authentic (narrations) from the inauthentic?” Similarly, the innovators who introduce heretical writings which oppose the Qur’aan and the Sunnah, and those who innovate in matters of worship, then explaining their true condition and warning the Ummah against them is an obligation by the unanimous agreement of the Muslim Scholars. In fact, when Imaam Ahmad Ibn Hanbal was asked whether a person who fasted, prayed and secluded himself in the mosque for worship was dearer to him than a person who spoke out against Ahlul-Bid’ah (the people of innovators), he replied: “When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous.” So it is clear that opposing the Innovators is of general benefit to the Muslims and is considered one of the types of Jihaad in the path of Allaah. Since purifying the Religion of Allaah, and its minhaaj (methodology), its Sharee’ah, and defending it from their attacks and that of their enemies is a collective obligation – a fact which is agreed upon by the Scholars. For if Allaah did not raise up some people to repel the harms (caused by) others, then the Religion would become corrupted. Indeed, this type of corruption is even greater than the corruption resulting from the disbelievers conquering the Muslims. This is because when the disbelievers conquer the Muslims, they do not corrupt their hearts nor their Religion, except after some time. Whereas the innovators corrupt the hearts from the very outset.” [11]
Footnotes:
[1] From a series of questions and answers, recorded on the 16th of Dhul-Hijjah 1416H (corresponding to the 3rd of May 1996CE)
[2] Majmoo’ul-Fataawaa (22/359)
[3] Related by al-Bukhaaree (no. 481) and Muslim (no. 2585), from Aboo Hurayrah (radiyallaahu ‘anhu)
[4] Related by al-Bukhaaree (no. 6011) and Muslim (no. 2586), from an-Nu’maan Ibn Basheer (radiyallaahu ‘anhu)
[5] Maraaji’aat fee Fiqhil-Waaqi’ (pp. 44-45)
[6] Tanbeehaat fir-Radd ‘alaa man Ta’awwallis-Sifaat (pp. 31-32)
[7] Siyar A’laamun-Nubalaa’ (10/18)
[8] Naqdul-Mantaq wal-Kalaam (p. 12)
[9] Related by adh-Dhahabee in Siyar A’laamun-Nubalaa’ (10/619)
[10] Qaseedatun-Nooniyyah (1/112)
[11] Majmoo’ul-Fataawaa (28/231-232

Advertisements

The Principles of Successin the Light of Seerah!!

The Principles of Successin the Light of Seerah

Maulana Wahiduddin Khan
[www.alrisala.org]

It is a well-known fact that the Prophet of Islam (PBUH) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was a good example for all mankind. He has shown us the way of achieving supreme success in this world.By studying the life of the Prophet we can derive those important principles, which were followed by the Prophet. In short, the Prophet of Islam was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.First Principle: To begin from the possibleThis principle is well explained in a saying of Aishah. She said: “Whenever the Prophet had to choose between two options, he always opted for the easier choice.” (Al-Bukhari) To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.Second Principle: To see advantage in disadvantageIn the early days of Mecca, there were many problems and difficulties. At that time, a guiding verse in the Qur’an was revealed. It said: “With every hardship there is ease, with every hardship there is ease.” (94:5-6). This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.Third Principle: To change the place of actionThis principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.Fourth Principle: To make a friend out of an enemyThe prophet of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil.And then, as the Qur’an added, “You will see your direst enemy has become your closest friend” (41:34). It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.Fifth Principle: To turn minus into plusAfter the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British oriental that remarked about the Prophet of Islam:He faced adversity with the determination to wring success out of failure.Sixth Principle: The power of peace is stronger than the power of violenceWhen Mecca was conquered, all of the Prophet’s direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet did not order to kill them. He simply said: “Go, you are free.” The result of this kind behavior was miraculous. They immediately accepted Islam.Seventh Principle: Not to be a dichotomous thinkerIn the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was un-proportionately outnumbered. When they reached Medina, some of the Muslims received them by the word “O Furrar” (O deserters!) The Prophet said “No. They are Kurrar” (men of advancement).”Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.Eighth Principle: To bring the battle in one’s own favorable fieldThis principle is derived from the Ghazwa of Hudaybiyah. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet, by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non-Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.Ninth Principle: Gradualism instead of radicalismThis principle is well established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.Tenth Principle: To be pragmatic in controversial mattersDuring the writing of Hudaybiyah treaty, the Prophet dictated these words: “This is from Muhammad, the Messenger of God.” The Qurayshi delegate raised objections over these words. The Prophet promptly changed the word and ordered to write simply Muhammad, son of Abdullah.These were the principles through which the Prophet of Islam gained that success which has been recognized by historians as the supreme success.In the end, I would like to repeat those ten principles of success:1. To begin from the possible2. To see advantage in disadvantage3. To change the place of action4. To make a friend out of an enemy5. To turn minus into plus6. The power of peace is stronger than the power of violence7. Not to be a dichotomous thinker8. To bring the battle in one’s own favorable field9. Gradualism instead of radicalism10. To be pragmatic in controversial matters

SOLUTION: THE MORALS OF THE QUR’AN!!

SOLUTION: THE MORALS OF THE QUR’AN

HARUN YAHYA

Around the globe, the majority of people are among the oppressed. They are tortured, butchered, and live in abject poverty, are homeless, are forced to live their lives unprotected from the elements and they suffer lack of medical care. There are those who cannot even afford a loaf of bread. There are the elderly, facing neglect, abandonment and denied medical care. Then there are those who face discrimination, expulsion from their homes and lands simply because of their ethnicity, language, race or tribe and even massacres. Helpless, malnourished, defenseless innocent children are forced to work for money or beg.

Countless people live in fear for their lives anxious about their survival, in a world in the midst of whose poverty and oppression, there is also immense extravagance, privilege and wealth. Those blessed with the “good life” pass by the homeless, see pictures, and watch scenes on television of those less fortunate than they. Sometimes they feel a brief moment of pity, but then change the channel, turn away from the image, and in a short time completely erase that fleeting prick of the conscience.

So many who enjoy the bounties and comforts with which they have been blessed, never think of expending effort to save those who can not afford these. They believe it is not up to them to save those people, when so many are richer and more powerful and in a better position to come to the aid of the less fortunate.

However, prosperity and power alone are not enough to save those people and to make this world a place of welfare in which justice, peace, confidence and well-being prevail. Despite the existence of developed countries around the world, there are still too many countries, such as Ethiopia, where people still die daily of starvation. It is apparent that the wealth and power of some nations are not enough in themselves to solve the afflictions of drought, poverty and civil warfare.

Only being conscientious will channel resources and power towards the welfare of the poor and desperate. The sole way of being conscientious is having faith. It is only the believers who constantly live by their consciences.

Eventually, there is only one solution to the injustice, chaos, terror, massacres, hunger, poverty, and oppression in the world: the values of the Qur’an.

Those adverse conditions were created in the first place by hatred, malice, self-interest, indifference and cruelty and therefore must be undone by love, compassion, mercy, generosity, unselfishness, sensitivity, tolerance, commonsense and wisdom. These traits of compassion are found only in those who fully live by the values taught in the Noble Qur’an, which is our guidance directly from our Creator. In one verse, Allah (swt) refers to the Qur’an’s feature of leading mankind out of darkness into light.
… A light has come to you from Allah and a Clear Book. By it, Allah guides those who follow what pleases Him to the ways of peace. He will bring them from the darkness to the light by His permission, and guide them to a straight path. (Surat al Ma’ida: 15-16)
In another verse, Allah states that everything would be in corruption and confusion if the truth were to be according to human desires:
If the truth were to follow their whims and desires, the heavens and the earth and everything in them would have been brought to ruin. No indeed! We have given their Reminder, but they have turned away from it. (Surat al-Muminun: 71)
As you read this passage, millions of people are suffering, are cold and hungry, or facing expulsion from their homelands. For this reason, people who have consciences need to think about this, and act to solve those troubles as if they themselves or their loved ones were facing them. We need to act both spiritually and materially to alleviate the suffering and oppression. In one verse, Allah orders conscientious and faithful people to assume this responsibility:
What reason could you have for not fighting in the Way of Allah – for those men, women and children who are oppressed and say, ‘Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!’? (Surat an-Nisa’: 75)
When we consider the Qur’anic commands, it becomes obvious what are our obligations. The most important thing for Muslims is first, to struggle in the intellectual domain so that the values of the Qur’an and the Sunnah prevail over disbelief. The only salvation for the weak, helpless, homeless and destitute is the practice of the guidance of the Qur’an, which is directed to all humankind. Therefore, it is our duty to spread the word and communicate the message, and that is a vital component of worship for all Muslims.

Those who do not follow their consciences, who are indifferent to the suffering of others, who spend their wealth on frivolous and vain things, who fail to show concern for orphans, who look coldly at oppressed woman, children and the elderly, and who are happy only when there is immorality and ugliness in the world, will certainly have to give an account in the Hereafter.
Have you seen him who denies the deen (religion)? He is the one who harshly rebuffs the orphan and does not urge the feeding of the poor. So woe to those who do salat (regular prayers), whose hearts from their salat are remote, those who show off and deny help to others. (Surat al-Ma’un: 1-7)

Principles of Success in the Light of the Seerah!!

The Principles of Successin the Light of Seerah

Maulana Wahiduddin Khan
[
www.alrisala.org]

It is a well-known fact that the Prophet of Islam (PBUH) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was a good example for all mankind. He has shown us the way of achieving supreme success in this world.
By studying the life of the Prophet we can derive those important principles, which were followed by the Prophet. In short, the Prophet of Islam was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.
First Principle: To begin from the possible
This principle is well explained in a saying of Aishah. She said: “Whenever the Prophet had to choose between two options, he always opted for the easier choice.” (Al-Bukhari) To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.
Second Principle: To see advantage in disadvantage
In the early days of Mecca, there were many problems and difficulties. At that time, a guiding verse in the Qur’an was revealed. It said: “With every hardship there is ease, with every hardship there is ease.” (94:5-6). This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.
Third Principle: To change the place of action
This principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.
Fourth Principle: To make a friend out of an enemy
The prophet of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil.
And then, as the Qur’an added, “You will see your direst enemy has become your closest friend” (41:34). It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.
Fifth Principle: To turn minus into plus
After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British oriental that remarked about the Prophet of Islam:
He faced adversity with the determination to wring success out of failure.
Sixth Principle: The power of peace is stronger than the power of violence
When Mecca was conquered, all of the Prophet’s direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet did not order to kill them. He simply said: “Go, you are free.” The result of this kind behavior was miraculous. They immediately accepted Islam.
Seventh Principle: Not to be a dichotomous thinker
In the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was un-proportionately outnumbered. When they reached Medina, some of the Muslims received them by the word “O Furrar” (O deserters!) The Prophet said “No. They are Kurrar” (men of advancement).”
Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.
Eighth Principle: To bring the battle in one’s own favorable field
This principle is derived from the Ghazwa of Hudaybiyah. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet, by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non-Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.
Ninth Principle: Gradualism instead of radicalism
This principle is well established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.
Tenth Principle: To be pragmatic in controversial matters
During the writing of Hudaybiyah treaty, the Prophet dictated these words: “This is from Muhammad, the Messenger of God.” The Qurayshi delegate raised objections over these words. The Prophet promptly changed the word and ordered to write simply Muhammad, son of Abdullah.
These were the principles through which the Prophet of Islam gained that success which has been recognized by historians as the supreme success.
In the end, I would like to repeat those ten principles of success:
1. To begin from the possible
2. To see advantage in disadvantage
3. To change the place of action
4. To make a friend out of an enemy
5. To turn minus into plus
6. The power of peace is stronger than the power of violence
7. Not to be a dichotomous thinker
8. To bring the battle in one’s own favorable field9. Gradualism instead of radicalism10. To be pragmatic in controversial matters

The key to the return of the glory of Islaam!!

The key to the return of the glory of Islaam

The Muhaddith, Al-Imaam, Ar-Rabbaani, Muhammad Naasir ud-Deen al-Albaani (رحمه الله) wrote:

[www.turntoislam.com]

The key to the return of the glory of Islaam is:The application of beneficial knowledge and the establishment of righteous actions.And it is a great matter that the Muslims will not achieve except by applying the methodology of tasfiyah (purification) and tarbiyah (cultivation). And these two are extremely important obligations.And what is meant by the first of these matters (Tasfiyah):Firstly: The purification of the ‘aqeedah (creed) of Islaam from that which is foreign to it of shirk, denial of the attributes of Allaah and misinterpretation of them (ta’weel), and the rejection of authentic ahadeeth (by the people) because they are connected to ‘aqeedah and their like. Secondly: The purification of the Fiqh (understanding) of Islaam from the incorrect ijtihaadaat (deductions of legal rulings) which oppose the Book and the Sunnah and the liberation of the mind from blind following and the darkness of fanaticism. Thirdly: The purification of the books of tafseer (commentaries of the Qur’aan), fiqh (understanding), ar-Raqaiq (softening of the hearts), and other than them from the weak (da’eef), fabricated (maudoo’), Isra’eeliaat (from the doubtful sources of Ahl al-Kitaab), and abominations (munkaraat). And as for the other obligation (Tarbiyah):What is needed is the cultivation of the next generation (of Muslims) upon this Islaam which is purified from everything we have mentioned, giving them the correct Islaamic Tarbiyah (cultivation) from the beginning without having any influences from the Western indoctrination of kufr. And there is no doubt that the realization of these two obligations, requires enormous cooperative effort with sincerity between all the Muslim groups and individuals, from those who are truly concerned in building the desired Islaamic society, each one working in their field and specialization. http://www.masjiduthaymeen.org/posts/2003/06/21/18.htm

The Situation Of The Ummah -Causes & Cures!!

2290
Khutbah No.
The Situation Of The Ummah -Causes & Cures
Khutbah Title
Muslims around the world – Trials
Secondary Topic
Knowledge, Propagation & Jihaad – Admonition, Etiquettes & Morals
Primary Topic
99
Khateeb’s No.
‘Ali Abdur-Rahmaan Al-Huthayfie
Khateeb’s Name
Edited By Nasim Chowdhury
Translated By
www.alharamainonline.org

أوضاع الأمة الأسباب والعلاج
Summary
1) The divine and constant way of Allaah.
2) Recompense corresponds to deeds.
3) Utilizing means and resources.
4) The divine and constant way of Allaah in testing people.
5) The situation of the believer fluctuates between gratitude and perseverance.
6) Disbelievers are ungrateful and discontent.
7) Analysing the reasons behind the humility of the Muslim Ummah.
8) The way out from the miserable situation of Muslims.
9) Sins are reasons for destruction of nations.
10) The obligation of unity, and dispraising disunity.
11) Islaam preserves the lawful rights of none Muslims.

First Khutbah:

All praise is due to Allaah, Lord of all the worlds. May His blessings and benedictions be upon the Messenger, his household and companions.

Fellow Muslims! Fear Allaah and hold fast unto Islaam. That is the most trustworthy handhold. It is the fear of Allaah that sets the matters of one’s life and Hereafter right. Know also that the Sunnah of Allaah (His rules on His creatures) in this universe never changes. Allaah says what translates as, “No change will you find in Allaah’s Sunnah (way of dealing) and no turning off will you find in Allaah’s Sunnah.” (Faatir: 43).

It is in the Sunnah of Allaah and His rules that whoever sows good will harvest good and that whoever sows evil will harvest evil. He says, “Whoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom shall see it.” (Az-Zalzalah: 7-8).

It is a rule of Allaah over His creatures that whoever takes the way that leads to the success of his life of this world and its pleasure shall attain whatever Allaah has destined for him of this world and whoever takes the way that leads to the success of his hereafter and the Paradise, Allaah will make him reach his goal. Also, whoever takes the way that leads to the success of both this world and the Hereafter, obeys Allaah and abstain from sins, he will attain the success of this both world and the Hereafter. Allaah says what translates as, “Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allaah’s Mercy). And whoever desires the Hereafter and strives for it, with the necessary effort due for it, then such are the ones whose striving shall be appreciated. On each –these as well as those- We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.” (Al-Israa’: 18-20).

It is also of the rule of Allaah to test His slaves with the good and evil. He says what translates as, “We shall make a trial of you with evil and with good. And to Us you will be returned.” (Al-Anbiyaa’: 35).

As for the Muslim, whenever any good affects him he knows that it is a favour from his Lord, for he knows that he deserves nothing from Allaah by right and this belief will make him thank his Lord and praise Him. Also, if any evil afflicts him he perseveres and seeks the reward of his Lord, for he knows that, that is the result of a sin he has committed or that Allaah wants to elevate his rank in the Hereafter. Allaah says what translates as, “And whatever of misfortune that befalls you, it is because of what your hands have earned. And He pardons much.” (Ash-Shooraa: 30).

The Muslim examines himself, review his deeds and repents for every sin he commits. As for the disbeliever, if any favour comes his way, he becomes insolent and arrogant and starts transgressing. And when any calamity afflicts him he despairs and becomes impatient. This world is his Paradise and his lord is his desires.

Brethren in faith! Muslims, these days, are afflicted with many calamities. Many causes have however been given for these tribulations. Some say that they are a result of the evil plan of the enemies; some say they are the result of our economic recession and some say they are the result of the Muslim’s industrial and technological backwardness etc. All this are just symptoms of the ailment. The real cause of this sorry situation is the Muslim’s negligence of their religion individually and collectively. Allaah says what translates as, “(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say, ‘From where does this come to us?’ Say (to them): It is from yourselves (because of your evil deeds).’ And Allaah has power over all things.” (Aal ‘Imraan: 165).

He also says what translates as, “Allaah will not change the condition of a people as long as they do not change their state themselves.” (Ar-Ra’d: 11).

Muslims in their history have passed through some periods which were more severe than the present one in afflictions and in which their enemies subjected them to persecutions. But then they made a sincere return to their religion with knowledge and Faith. They therefore, attained security and regained their honour, unity and wellbeing under the shade of Islamic law. This injury was healed and their condition became better. In this age, the calamity is actually great for the Muslim nation, but it remains and indisputable fact that the affairs of the latter generation of the Muslim nation will never be set aright except by that which set right the affairs of their predecessors. So, blaming the enemies of Islaam for these calamities does not in any way absolve the Muslims from being responsible for their own woes, for how will the Muslims expect the unbelievers to solve their problems for them if they themselves fail to do so through the Book of Allaah, the Sunnah of his Prophet sallallaahu ‘alaihi wa sallam and in the light of their interests and those of their coming generations? The solution to Muslims’ problems therefore lies with Allaah and then with their rulers and scholars by letting the people know all that is good, encouraging them to do that and warning them against all that is evil as far as matters of their religion and life is concerned. This is a great responsibility that requires strong will and sincerity.

Fellow Muslims! Whenever a calamity afflicts a community, the first step to take is to have a sincere repentance. Allaah says what translates as, “And all of you beg Allaah to forgive you, O believers, that you may be successful.” (An-Noor: 31).

Every Muslim needs to have a sincere repentance. If anyone however says, ‘What is the relevance of my personal repentance to the rectification of the Muslims’ condition?’ He should be told that the cause of all good in this world and the Hereafter is the obedience to Allaah and the cause of evil retribution is to disobey Him. He should also be told that, the repentance of every individual brings greater good and reduces calamities on the Muslims.

Muslims should also unite in the face of this changing world that aspires to change the creed of Islaam and eliminate its values and laws.

Further, past nations were destroyed because of the existence of many sinners and fewness of righteous people. The sin of a single individual may destroy a whole nation. Allaah caused the people of Thamood to perish because one of them killed the camel. He caused epidemics to spread among the children of Israel –even in the presence of Musaa and Haaroon because some of them committed adultery. Allaah says about some of the destroyed nations, “So We punished each (of them) for his sins; of them were those on whom We sent a violent wind with shower of stones, of them there were those who were overtaken by awful cry, of them were those whom We caused the earth to swallow and of them were those whom We drowned. It was not Allaah who wronged them, but they wronged themselves.” (Al-‘Ankaboot: 40).

Zainab bint Jahsh, may Allaah be pleased with her, narrated that the Messenger of Allaah sallallaahu ‘alaihi wa sallam said, “Woe unto the Arabs because of an impending calamity. Today the debris of the Gog and Magog has been opened to this extent. And he demonstrated that extent by making a circle with his index finger and the thumb.’ Zainab, may Allaah be pleased with her, said, ‘I said, ‘O Messenger of Allaah! Are we going to be destroyed while there are righteous people among us? The Messenger of Allaah sallallaahu ‘alaihi wa sallam said, “Yes, when immorality and alcoholic drinking have become widespread.” Do not therefore treat the matter of repentance lightly for it is the way out of all hardships. Hold fast unto the Book of Allaah and the Sunnah of His Messenger sallallaahu ‘alaihi wa sallam, for they are the light and guidance that save from darkness and error.

Brethren in faith! The religion of Islaam commands the Muslims to be united and forbade them from disunity. Allaah says what translates as, “And hold fast unto the Rope of Allaah (the Qur’aan) and do not be divided among yourselves.” (Aal-‘Imraan: 103).

He also says what translates as, “And do not dispute (with one another) lest you lose courage and your strength departs, and be patient.” (Al-Anfaal: 46).

The religion of Islaam while enjoining unity among Muslims, does not however mean that the non-Muslims can be attacked or denied their rights which they enjoy under the Islamic law. If many non-Muslims understand the justice of Islaam and its beauties, they would embrace Islaam and would not have blamed it for wrongful acts of some Muslims. Allaah says what translates as, “Say (O Muhammad to the people): ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him, be good and dutiful to your parents, kill not your children because of poverty –We provide sustenance for you and for them, come not near the shameful sins, whether committed openly or secretly and kill not any one whom Allaah has forbidden except for a just cause (according to Islamic Law). This He has commanded you that you may understand.” (Al-An’aam: 151).

Brethren in Faith! Fear Allaah as He should be feared, seek nearness to Him through righteous deeds and abstain from sins. Send forward good deeds before you meet Him and make good use of your life. Allaah says what translates as, “O you who believe! Fear Allaah and keep your duty to Him. Let every soul look for what he has sent forth for the morrow and fear Allaah. Verily, Allaah is All-Aware of what you do.” (Al-Hashr: 18).

Provide for yourselves answers that will save you from the hardship of the Day of Resurrection. The Messenger of Allaah sallallaahu ‘alaihi wa sallam said, “The foot of man will not slip on the Day of Resurrection until he is asked of his life as to how he has lived it, of his youth as to how he has used it, of his wealth as to how he got it and in what he spent it and about his knowledge as to what he did with it.”

Qur’an: Our Weapon In The War Of Ideas!!

Qur’an: Our Weapon In The War Of Ideas

The purpose of the advent of Prophet Muhammad(SAW) is described in Surah Al-Saff as follows:

He it is Who has sent forth His messenger with the Guidance (Al-Huda) and the True way of life (Deen al-Haq), to the end that he make it prevail over all aspects of living… (Al-Saff 61:9)

In order to achieve this goal, Prophet Muhammad (SAW) required a large number of devoted and committed followers. How did he manage to find and train those followers? This has been described in the very next Surah, as follows:

He it is Who raised among the unlettered people a messenger from amongst themselves, who recites His revelations to them (Tilawat al-Aayat), and purifies them (Tazkiyah), and teaches them the law (Ta`leem al-Kitab) and the wisdom (Ta`leem al-Hikmah)… (Al-Jum`ah 62:2)

Thus, it was nothing but the highly inspiring and moving verses of the Holy Qur’an which were effectively used by Prophet Muhammad (SAW) to remove the false beliefs from the minds of his audience, to inculcate the knowledge of reality as revealed by Almighty Allah (SWT), to purify their hearts and to reform their characters, to teach them the injunctions of their Lord and the wisdom contained therein. The Qur’an repeatedly mentions the fact that the center and axis of the Prophet’s activities vis-à-vis the training and purification of his Companions was the Holy Book itself, for instance:

So keep on reminding through the Qur’an whoever fears My warning. (Qaaf 50:45)

(Say…) that this Qur’an has been revealed to me that I may warn you with it, and those whom it reaches. (Al-An`aam 6:19)

So we have made this (Qur’an) easy in your tongue, that you may give good tidings with it to those who take heed and warn with it the froward folk. (Maryam 19:97)

The process of the revolution brought about by Prophet Muhammad (SAW) can be understood as having two phases: The primary or elementary phase was the generation of man-power, the making of a disciplined group of dedicated volunteers who were willing to sacrifice everything for the sake of attaining the pleasure of Almighty Allah (SWT) and the salvation in the Hereafter. The approach of Prophet Muhammad (SAW) during this phase can be understood with reference to the verse of Surah Al-Jum`ah, as quoted above. The second phase was the actual revolutionary struggle, consisting of three stages: Passive Resistance, Active Resistance, and Actual Conflict.

The point we wish to emphasize here is the central and pivotal importance of the Holy Qur’an vis-à-vis the primary or elementary phase of an Islamic Revolution. There are a number of groups and parties active throughout the Muslim World who have adopted the target of establishing the system of Khilafah, or the bringing about of an Islamic Revolution, as their goal. Most of these groups and parties are oblivious of the fact that the establishment of the Islamic System of Social Justice is not possible without the revitalization of Iman in a significant portion of the Muslim Ummah. This revitalization of Iman, in turn, is possible only by the propagation of the knowledge and wisdom of the Holy Qur’an, both at the highest level of scholarship in order to attract and influence the educated classes, as well as on a mass scale for the benefit of the general public.

The war between Islam and kufr is being fought primarily on an ideological level, and it is mere wishful thinking that the Islamic politico-socioeconomic system can be established without first achieving a convincing victory over false ideas and philosophies. In this respect, the weapon that has been provided to us by Almighty Allah (SWT) is the Holy Qur’an. We must use this weapon at all of the different fronts in this war of ideas, because it is only the triumph of Islam as an intellectual and ideological reality that can pave the way for the domination of Islam as a political force.

Five Fronts in the War of Ideas

We believe that there are five major fronts in the ideological war, and that we must use the guidance and wisdom of the Holy Qur’an to defeat the various false doctrines at each of these different fronts, as described below:

1. Folk Religion: Unfortunately, a large proportion of the Muslim Ummah today has a severely distorted view of Islam. They have adopted a number of beliefs and custom directly from the non-Muslim, like the Hindus. Thus, we find that many shades and varieties of shirk (assigning partners to Allah) have invaded the Muslim mind and life-style. There are a large number of Muslims who regularly visit the shrines of saints and offer their prayers, asking for succor from these long deceased holy men. Similarly, a widespread belief is that these saints will have the prerogative, on the Day of Judgment, to intercede on behalf of their devotees. It is obvious that these and many related beliefs and practices that are prevalent today among the Muslims are in sharp conflict with the Islamic doctrine of Tauheed.

It was precisely the type of shirk prevalent in Arabia during the time of Prophet Muhammad (SAW) that has again found its way in the Muslim society. The Holy Qur’an is full of refutations and arguments against these beliefs and practices, especially the Surahs that were revealed in Makkah. In order to reform and rectify the religious beliefs and practices of the common Muslims, all we need to do is to start a movement of Turjuma-e-Qur’an (Translation of the Qur’an). For most Muslims, Arabic remains a foreign and alien language. What is needed, therefore, is to have brief sessions in the mosques after the Fajir and/or Asr prayers every day, in which a small portion of the Qur’an is recited and its translation explained to the audience. We believe that no deep scholarship is required here, as the mere translation of the Qur’an is enough to remove the false beliefs and to promote genuine Islamic faith and practice.

2. Materialism: The dominant ideology of our times is materialism, not in the sense of a specific academic viewpoint but as the general mindset of the modern man. Although there are a number of philosophical systems popular in the world today, the underlying idea that is common in most of these systems is either a categorical or an implicit denial of all spirituality, metaphysics, and transcendence.

The history of the present materialistic atheism goes back to the beginning of Christian religion. The innovations introduced by St. Paul in the original teachings of Prophet Jesus Christ had led to the genesis of a completely new and different religion. The highly irrational dogma of Trinity ultimately resulted in the divorce between two natural allies, religion and reason. The conversion of Caesar Constantine in 313 C.E., and of the entire Roman Empire during the next hundred years or so, was the starting point for the establishment of Christian theocracy in Europe. The huge vacuum created by the Pauline idea of abolition of the Mosaic law was then filled by the virtually unlimited authority of the Church, represented by the infallible Pope. During the Middle Ages, the Church and the clergy ruled the masses with an iron hand, oppressing and exploiting them in the name of religion, while discouraging any inclination towards science or rationalism.

The Aristotelian system of cosmos, as adopted by Ptolemy, was incorporated into the Christian theology. As a result, when Copernicus, Kepler, and Galileo opposed the Geocentric doctrine and proposed Heliocentric views based on their scientific observations, the Church condemned and vehemently opposed them as heretics, starting the unfortunate rivalry between Science and Religion. The scientific and rationalistic movement in Europe, therefore, cam face to face with the powerful religious establishment of the Church. The latter used all its resources to halt this new wave of progress towards knowledge and learning, but succeeded only in producing among the masses a deep mistrust of all thing connected with religion. The ruthlessly unfavorable attitude of the clergy caused a reactionary feeling of hatred against the Church, and then against the very idea of religion itself.

The development of science and modern philosophy in Europe, therefore, was forced to take place in an environment which was hostile to religion, and this hostility has since then permeated deep down into the very roots of Western thought. The world-view and civilization that grew out of this materialistic frame of mind is characterized by a profound shift of emphasis — from God the Almighty to the material universe and laws of nature, from spiritual pursuits to sensual gratification, and from salvation in the life Hereafter to success and prosperity in this world. Scientism has largely been accepted as epistemology by the modern man, resulting in a profound weakening of the faith in God, in the soul of man, and in the life Hereafter. The influence of the prevalent atheistic philosophies is not restricted to the academicians, but it has permeated deep into the minds and life-styles of ordinary citizens.

The revival of Islamic faith in the present materialistic milieu is possible only by means of a powerful intellectual movement. The weapon to fight against the modern atheistic ideologies is nothing but the Holy Qur’an itself. However, the battle at this front cannot be won by merely explaining the translation of the Qur’anic verses. Instead, much more arduous efforts are needed in this regard. The envisioned intellectual movement should aim at effectively refuting the false claims of the scientific and empirical method as the only reliable source of knowledge. It should point out the logical flaws in the materialistic philosophies and disprove the un-Islamic features in the dominant Western paradigm. Such an intellectual movement can be started, and its momentum maintained, only by a team of dedicated and capable Muslim scholars, and will require a deep and in-depth study of the Qur’an along with a first-hand knowledge of modern philosophy and social sciences. It is only through the presentation of Qur’anic teachings in contemporary idiom and at the highest intellectual level of our times that the prevalent materialism can be defeated.

3. Uncertainty and Lack of Faith: Today, a big segment of the Muslim Ummah is suffering from a serious lack of faith in the guidance and teachings of Islam. What do we mean by lack of faith? Note that the world Iman has been used in the Qur’an in two different connotations, representing the dual aspects of the concept of “faith” itself. Thus, from a purely legal standpoint, Iman simply implies a public testimony which may or may not manifest in a person’s behavior and actions. However, true Iman is much more than mere verbal attestation. True and genuine Iman implies a strong inner conviction and deeply felt certitude, which is invariably manifested in a person’s whole being and his entire life, affecting all his actions and behavior, his values and ambitions. Thus, anyone who testifies to the unity of Allah (SWT) and the prophethood Muhammad (SAW), and who doesn’t deny or reject any of the basic and essential teachings of Islam, will be considered a Muslim for all legal purposes and will be accepted as a member of the Muslim society. This definition of a Muslim, however, is limited strictly to legal matters; in reality, it is quite possible for those who are legally Muslims to be devoid of true faith, in the sight of the Almighty Allah (SWT).

Generally speaking, although there are more than a billion Muslims in the world today, the level of real and genuine Iman among them is seriously low. Instead of a firm conviction in the teachings of the Qur’an and the guidance of Prophet Muhammad (SAW), there is a lot of doubt and uncertainty. It seems that the articles of faith are lying in some neglected corner of our minds as ineffective pieces of dogma, and these have little or nothing to do with our practical lives. The cure for this lack of faith is, again, the Holy Qur’an itself.

He it is who sends clear revelations to His slave, that He may bring you out of darkness into light; for Allah is surely gracious and kind to you. (Al-Hadeed 57:9)

If the Qur’an is studied and its ayaat are pondered upon in an authentic quest for truth, all the veils of darkness shall be lifted from one’s heart; it is this process of enlightenment which ultimately leads one to the attainment of faith and certitude.

4. Permissiveness and Westernization: The kind of cultural and social values that are gaining more and more acceptance among the Muslim in the name of modernization are, in general, diametrically opposed to the teachings of Islam. The mass communication media throughout the Muslim World are actively engaged in promoting a mindset and a life-style which is predominantly Western, liberal, and permissive. Especially in recent years, there seem to be a growing trend towards the easy availability of obscene novels and magazines, and the transmission of vulgar television shows, cultural programs, and feature films. The electronic media is becoming more and more preoccupied with music, dancing, and modeling, and all this is being enthusiastically patronized by those in power.

The effects of such liberal and permissive media policies are both far-reaching and destructive, as they are effectively uprooting the remaining traces of Islamic morality. At this front too, the battle has to be fought with the weapon of the Qur’an. Our scholars and Ulama need to pool their energies and start a movement of Qur’anic lectures and discourses, especially through the mosques. As the teachings of the Qur’an would start to permeate and penetrate the society, the level of general dissatisfaction with the liberal attitude of the media will also increase, forcing the media masters to either change their policies in accordance with the Islamic spirit or cede to the true followers of Islam.

5. Sectarianism: A very serious threat to the unity and cohesion of the Muslim Ummah is represented by the menace of sectarianism. Unfortunately for us, the Ummah — as established by Prophet Muhammad (SAW) — has been dissolved over the centuries into a large number of sub-division along sectarian lines. Many of the religious seminaries and Ulama of various sects are spending most of their time and energies in defending and propagating their particular brands of dogma and ritual, often insisting that any variation in such matters is nothing short of apostasy. Such narrow-mindedness has resulted in prejudice and intolerance among the masses, leading to a dangerous trend towards sectarian militancy.

The central axis and pivot of the Muslim Ummah is the Holy Qur’an. It is the Divine Revelation that provides the Muslims with a unifying source of guidance, consolidating them in the form of a singular force despite all their secondary differences and minor disagreements. The evil of sectarianism, therefore, can only be done away with the sword of the Qur’an. This is because human beings who have a common goal tend to unite and associate with each other. People with similar interests, ambitions, and priorities are automatically attracted towards each other. No artificial effort or external coercion is needed to unite them. Since the Holy Qur’an is common to all of the various sects, it has a tremendous potential for uniting them together. If we succeed in making the Holy Qur’an the center and nucleus of our lives, then all strife, disharmony, and sectarianism will disappear from the ranks of the Ummah. Insha Allah.