Western Conceptions of Muslim Women

Posted on July 8th, 2008 in General, Life by fisabilillah

Praise be to Allah, the Lord of All the Worlds. May Allah’s peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets, and upon his family and Companions.

If a woman was portrayed in the following manner: for example, born and raised in England and lives with her family just outside London. She drives a Ford station wagon, leads a local Girls football team, shops at the Selfridges and just attended her 20-year high school reunion.

From this brief description of this young woman, the readers may have formed a particular picture of her in their minds. If they were told that this young woman wears a head scarf in keeping with her Muslim faith, that picture might take a drastic turn.

She is a Muslim. An image of a suppressed, meek, black-enshrouded woman is submitting to the demands of their dominating husband, races through some readers’ minds. However, why is this the case? Would we see this young woman any differently if she were a Christian or Jew? The answer is probably no, but since she is a Muslim woman, it is difficult not to have some preconceptions of her.

I don’t understand why, in the West, Muslim women are clumped into one large group and viewed as homogenous clones of one another, while their Christian and Jewish counterparts are rarely ever stereotyped in this way. Many people don’t realise, due largely to biased media interpretations, that there are a large variety of Muslim women around the world, from areas such as the Middle East, South Asia, South East Asia, Yugoslavia, Northern Africa, and the Southern parts of the former USSR, just as there are Christian and Jewish women in various countries. For instance, one probably would not classify a Mexican woman with a French woman, though both may be Roman Catholics and hold the same beliefs. In the same way, a British Muslim woman is different from Pakistani Muslims, who are different from Saudi Muslims. In these three countries, women are accorded different rights and privileges because of the government and customs in the area. For example, many British Muslim women are discriminated against because they cover their heads; Pakistani women have political rights but are often exploited by men; Saudi women have no public role, yet they are “protected” by Saudi men.

The negative stereotypes of Muslim women probably arise from this varying treatment of the female gender. The Western media, for some reason, latch on to a few examples of unjust behavior in the Islamic world, brand Islam as a backward and “fundamentalist” religion, especially in its treatment of women, and ignore that it was the first religion to accord women equal rights. While Christian and Jewish women were still considered inferior, the originators of sin, and the property of their husbands, Muslim women were being given shares in inheritance, were allowed to choose or refuse prospective husbands, and were considered equal to men in the eyes of God. However, through time, slowly changing customs, and the rise of male-dominated, patriarchal nation-states, Muslim governments began placing restrictions on women which had no grounds in the Quran or the hadith, the teachings of the Prophet Muhammad. On the other hand, Christian and Jewish women in the West have slowly been awarded rights not called for in the biblical tradition.

Traditionally, Judeo-Christian women were thought to be inferior to men and were given a low status in society. These negative attitudes toward women arose because Judaism and Christianity placed such a heavy emphasis on Eve’s role in the expulsion from Paradise. Because Eve, rather than Adam, was the first to be seduced by Satan and eat fruit from the Tree of Knowledge, she supposedly caused the fall of mankind. Therefore, all women, as the descendants of Eve, were thought to be evil and morally weaker than men. Early church fathers made statements such as, “Do you know that you are each an Eve?. . . You are the Devil’s gateway. . . .You destroyed so easily God’s image. On account of your desert even the Son of God had to die. In Christianity, women carried the extra burden of causing the death of Christ, as the Christians church fathers point out. As you are probably aware Christians believe Adam and Eve passed on their sin to all future generations, Jesus had to purge humankind from this “original sin” by sacrificing his life. Thus, by causing the fall of man, Eve also caused the death of Christ.

In the Jewish tradition, women receive no less harsh treatment. Because of Eve, all women have to face punishment on Earth including pregnancy, pain in childbirth, menstruation, and subjugation to men. Orthodox Jewish males still recite in their daily prayers: “Blessed be God King of the Universe that Thou has not made me a woman . . . . Praised be God that he has not created me woman” (Menahot 43b)

Often, the discrimination against females began immediately upon birth since baby girls were thought to be shameful, a view found several times in the Bible: “The birth of a daughter is a loss” (Ecclesiasticus 22:3). Jewish rabbis also expressed displeasure at the birth of a female, saying that boys brought peace into the world, whereas girls brought absolutely nothing.

Additionally, women are portrayed in the bible quite consistently as appendages of men; as possessions of men; as goods which may be sold, disposed of, given away, traded, or just ordered about by men.

As Vern Bullough, author of Subordinate Sex, explains, “Adultery was not a sin against morality, but a trespass against the husband’s property” (Schmidt 118). Since the wife was the husband’s property, she could not be violated without his permission. This view of adultery changed with the advent of Christianity, when Jesus introduced the idea that adultery could be committed against a woman also, but later many of the church’s theologians “reverted to the patriarchal understanding of adultery” (Schmidt 122). In present-day Israel, however, the old law still pertains. A married man can have an affair with an unmarried woman and have children that are considered legitimate. If a married woman, on the other hand, has an extramarital affair, her children “are considered bastards and are forbidden to marry any other Jews except converts and other bastards” for ten consecutive generations.

Christian practices also often ignored women’s rights in cases of divorce. In original Christianity, divorce was expressly forbidden, and Jesus supposedly said that “anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery” (Matthew 5:32). This harsh view failed to take into account the possible incompatibility of a man and woman and condemned unhappy couples to stay together against their will. This situation was especially difficult for women because society did not allow them extramarital relations but condoned the relations of married men with prostitutes and other single women. In Judaism, divorce was allowed and even encouraged at times. Early Jewish scholars disagreed over the reasons a man could divorce his wife, some said, that a man should not divorce his wife unless he has found her guilty of some sexual misconduct, some said, he may divorce her even if she has merely spoiled a dish for him. Some say, he may divorce her even if he simply finds another woman more beautiful than she. However now the Jewish law says Jewish men can divorce their wives for any reason whatsoever.

Suffering such blatant discrimination, it seems amazing that most Christian and Jewish women have overcome the odds and achieved equal rights with males. However, this has been a fairly recent development, largely occurring in this century. Within the past hundred years, women began to be considered citizens of states, were given voting rights, property rights, and easier access to divorce. Now many Muslim women hold the former position of Christian women, but generally all they receive from the latter is scorn, derision, misunderstanding, or pity. It is ironic that the religion which significantly improved the status of women as compared to both Judaism and Christianity, and indeed was the first religion to grant women equal rights in all areas of life, including religion, sexuality, inheritance, and law, is now regarded as one that oppresses women.

One of the basic principles of Islam is justice for all humans and equality in the eyes of God. Women are considered no less than men in aspects of religion and are not denigrated anywhere in the Quran. First, in the Qur’anic Creation story, Eve is not mentioned as being seduced by the Serpent and taking the first bite of forbidden fruit. Rather, it says: “by deceit he [Satan] brought them to their fall: when they tasted the tree their shame became manifest to them (7:19:23). Both Eve and Adam were held equally responsible. Hence, women in Islam do not bear the stigma as the daughters of a sinful Eve nor are they to be blamed for corrupting innocence. Nor were women created as inferior to men, or solely for pleasure as the Judeo-Christian scriptures sometimes implied. Here, in very blatant terms, it is stated that women and men are made from the same soul, and therefore, how could one gender possibly be inferior? In fact, neither gender is inferior, as the Quran states: “And their Lord answered them: Truly I will never cause to be lost the work of any of you, Be you a male or female, you are members of one another” (3:195).

This concept of gender equality in Islam begins immediately upon birth. When baby girls were born in Pre-Islamic Arabia, they were often buried alive to prevent shaming the tribe or family. In response to this infanticide, the Quran forbade treating a female child as disgraceful and states that both baby boys and girls are equally a blessing from God: “To Allah belongs the domination of the heavens and the earth. He creates what He wills. He bestows female children to whomever He wills and bestows male children to whomever He wills” (42:49). Prophet Muhammad even guaranteed Paradise to those fathers who bring up their daughters with “benevolent treatment” and also encouraged both males and females to pursue knowledge and education (Bukhari, Muslim).

Furthermore, in Islam girls are not considered the property of their fathers and have complete control over their sexuality, in contrast to the Judeo-Christian tradition. A free woman can never be sold it would be repulsive for a father to sell his daughter as a concubine nor can she be married against her wishes, or the marriage can be annulled. After the marriage, a woman does not become the possession of her husband and is supposed to retain her own name and identity. Additionally, Islam does not imply that a woman is made entirely for the pleasure of her husband but refers to spouses as equal partners: “They are your garments and you are their garments,” the function of garments being to protect, cover, and adorn (2:187). Today, Western media often convey the idea that Muslim women are completely submissive to their husbands, but in fact, even the wives of the Prophet Muhammad [peace and blessings of Allah be upon him] used to fight with him if they did not get their way; they were far from the submissive, meek stereotypes of Muslim women today.

Another area in which Muslim women had greater rights than those of Judeo-Christian women is property. In an Islamic marriage, rather than paying the husband a dowry, the wife receives a substantial gift from him which then remains under her control, not his or her family’s, even if she is later divorced. Any other property a woman may happen to own at the time of the marriage is also exclusively hers and the husband has no right to use it. Even if she earns her own income, it is the husband’s responsibility to maintain her and the children, and she has no obligation whatsoever to provide for the family. Furthermore, a woman in Islam can inherit money or property from any one of her relations, including her husband.

In the early years of Islam, a woman’s rights were also protected concerning sexuality and divorce; a double standard did not exist between males and females. According to Islam, both genders are supposed to remain chaste until marriage, not just the women, and adultery consists of any married person engaging in sexual intercourse with someone other than a spouse. The punishment for both men and women who commit adultery, if the actual act is witnessed by four other people, is death by stoning. If a husband arbitrarily accuses his wife of being unfaithful, they both take an oath upon God, and if the wife swears that she is innocent and the husband swears that she is not, the marriage is irrevocably over and the woman is not considered an adulteress. However, throwing loose accusations around about any woman is highly discouraged in Islam. A woman’s dignity should not be toyed with and one should not, under any circumstances, speculate about her sexual conduct without very secure evidence. The Quran sets forth a very harsh punishment for those people who do: “Those who defame chaste women and do not bring four witnesses should be punished with eighty lashes, and their testimony should not be accepted afterwards, for they are profligates (24:4).

A similarly just attitude prevails in cases of divorce. First, divorce is not at all encouraged in Islam but allowed under compelling circumstances, which both men and women are allowed to obtain. The Prophet said [peace and blessings of Allah be upon him] that “among all the permitted acts, divorce is the most hateful to God” (Abu Dawud).

Couples are told in the Quran to live with one another in kindness: “Live with them on a footing of kindness and equity. If you dislike them it may be that you dislike something in which Allah has placed a great deal of good” (4:19). In the hadith, this view is reiterated: “The believers who show the most perfect faith are those who have the best character and the best of you are those who are best to their wives (Tirmidhi). However, in some cases, divorce is inescapable, and Islam attempts to make it as amicable as possible.

The last approach I will mention which Islam uses to protect women is the Hijab, or the veil. This is ironic because Western media often portray the Muslim veil as a suppressive force in a woman’s life. Every Muslim woman is required to wear a scarf or some sort of head-covering and loose-fitting, modest attire. This is not a means of controlling a woman’s sexuality or suppressing her but rather, is used to protect her. It is hoped that by dressing this way she will not be seen as a mere sex symbol but will be appreciated for her mind. Furthermore, it will not subject her to unwanted sexual advances or harassment. It is interesting to note that the head-covering for women is not an Islamic innovation but was practiced by Judeo-Christian women centuries earlier, and yet is scoffed at by the West today.

Hence, Islam in its original state gave women privileges and imposed no harsh restrictions or double standards upon them. However, with the progression of time, the rights of Muslim women began deteriorating, and today, very few Muslim countries adhere to the Islamic ideal in their treatment of women.

The last thing Muslim women need to add to their problems at this point is more problems. Rather, the solution for achieving true freedom, independence, and happiness must come from within from the teachings of the Prophet, from the depths of the Quran, and from the wealth of rich Islamic tradition.

Wal Hamdu Lillahi Rabbil ‘Alamin

By Sister Umm Habiba

And he has decreed that you worship non but him and to be kind to your parents

Posted on June 27th, 2008 in General, Videos by fisabilillah

After polytheism, the gravest sin is disobedience to the parents. A true Muslim cannot even imagine this evil act without being disgusted. Thankfulness, gentleness and gratitude are the three basic qualities that have made man to be a good person. One who does not plant these basic attitudes within themselves can fulfill neither his duties towards Allah nor the people: Hence, the Muslims who are obedient to Almighty Allah can never be disobedient or even careless to their parents.

 

Abu Bakr narrated that the Prophet said thrice, “Should I inform you out the greatest of the great sins?” They said, “Yes, O Allah’s Apostle!” He said, “To join others in worship with Allah and to be undutiful to one’s parents.” The Prophet then sat up after he had been reclining (on a pillow) and said, “And I warn you against giving a false witness, and he kept on saying that warning till we thought he would not stop.

[Sahih Bukhari No. 7, Vol. 8]

This hadith clearly shows the importance of obeying the parents.

DISOBEDIENCE TO MOTHERS

Mughira bin Shu’bah relates that the Prophet, [peace and blessings of Allah be upon him] once said, “Allah has forbidden for you, (1) to be undutiful to your MOTHERS, (2) to bury your daughters alive, (3) to not to pay the rights of the others (e.g. charity, etc.) and (4) to beg of men (begging). And Allah has hated for you (1) vain, useless talk, or that you talk too much about others, (2) to ask too many questions, (in disputed religious matters) and (3) to waste the wealth (by extravagance).

[Sahih Bukhari No. 2253]

It also implies that we should take extreme care of the sentiments, habits, temperaments and likes and dislikes of mothers. We should not even imagine being rude and disobedient to her. By serving and obeying our mothers, we can be sure of earning the favor of Almighty Allah.

The extent of sufferings resulting from disobedience to mothers can be seen from the following hadith:

Once, when the Prophet [peace and blessings of Allah be upon him] was talking to his companions a man came and addressed him, “O Messenger of Allah! A young man is breathing his last. People are asking him to recite Shahada but he is unable to do so.” The Prophet [peace and blessings of Allah be upon him] asked, “Did this man offer Salah (during his life)?” The answer was yes. Then he accompanied the man to the house of the dying young man along with others present at the time. The man was at the end of his life’s journey. The Messenger of Allah advised him to offer the Shahada. The man replied that he was unable to do so as the words would not come out of his mouth. He [peace and blessings of Allah be upon him] then called for the mother of the dying man whom he had disobeyed persistently. When his aged mother approached the scene, the Prophet [peace and blessings of Allah be upon him] asked, ‘Respected lady, is he your son?” She replied yes. He then asked her a question, “O respected lady, if we threaten to throw your son into a raging fire, would you recommend him to be forgiven?” The lady replied that she would definitely do so at that time. The Prophet [peace and blessings of Allah be upon him] then said to her, “If so, declare, making Allah and me your witnesses, that you are mow pleased with him.” The old woman readily declared, “O Allah, you and your Messenger be my witness that I am pleased with this beloved son of mine.”

Just after that, the Prophet [peace and blessings of Allah be upon him] turned to the dying man and asked him to recite, “There is no god but Allah, He is the One and has no partners and I witness that Muhammad is His Servant and Messenger.” By the virtue of the forgiveness of his mother, he found the words flowing out of his mouth and he recited the Shahada. Seeing this, the Prophet [peace and blessings of Allah be upon him] praised Almighty Allah and thanked Him saying, “Thanks to Almighty Allah that He saved this man from the fearful fire of Hell through me.”

[Tabarani and Ahmad]

Acknowledging the great favor of the parents is central to our success in being right with them, as they are the cause of our existence. It will enable us to see Ihsan towards the parents as a sign of a healthy, natural disposition.

Unfortunately, sometimes this disposition is distorted and people start viewing their own existence with resentment. Consequently, they blame their parents for bringing them into this world or that they may not be living at the ease and joy they think they deserve. Human beings existence is due to Allah and to Him alone, for He wills who will be one’s parents, where one will be born, the time of birth and what sustenance will he receive. Our parents have done us a great favor, our Creator has told us not to even show them signs of discontent if they did something we did not like or were wrong about anything. However, to pay back their favor by being loving, kind and dutiful to them is the absolute minimum that all of us have to endeavor to accomplish.

So let us Muslims not adapt the attitudes of the popular culture in which we find ourselves, where mothers are nothing more than serving girls and fathers nothing more than errand boys. We must combat what the television and society say about how parents should be treated, by sharing with our children what Allah, subhanahu wa ta’ala, and His Messenger, [peace and blessings of Allah be upon him], have said about the rights of parents. We as humans have a great impact on others. The society lives on the influence of others and we feed from it. So should we not be examples to others? Treat your parents with respect, be kind to them, assist them when they need your assistance, go to them when they are ill, treat them with care, particularly when they are in their old age, because not only are we doing it to please our lord but also to be an best of examples for our children. Our children will only learn if examples are out in front of them. Do not let the society put you to shame, or your children, or the ones after them and the ones after them.

By Umm Habiba

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Belief in the Life after Death

Posted on June 25th, 2008 in Aqidah by fisabilillah

Praise be to Allah, the Lord of All the Worlds. May Allah’s peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets, and upon his family and Companions.

 

The question of whether or not there is life after death does not fall under the field of science, because man has only studied and researched this field for the last few centuries. As we are aware, life after death has been since times immemorial. All the prophets of Allah ‘azza wajal called their people to worship Allah alone and to believe in the life after death. They laid so much emphasis on the belief in life after death that even a slight doubt in it meant denying Allah ‘azza wajal and made all other beliefs meaningless. The very fact that all the prophets of Allah have dealt with this metaphysical question so confidently, the space between their ages being thousands of years, goes to prove that the source of their knowledge of life after death, as proclaimed by them all, was the same, the Devine revelations.

We also know that these prophets of Allah were greatly opposed by their people, mainly on the issue of life after death, as many people thought it was impossible for life after death to even exist. However, in spite of that opposition, the prophets gained many sincere followers. The question arises, what made those followers forsake the established beliefs, traditions and customs of their ancestors, regardless of the risk of being totally alienated from their own community? The simple answer is that they made use of their faculties of mind and heart and realized the truth.

Did they realize the truth through experiencing it? Of course not, as the experience of life after death is impossible. Allah ‘azza wajal has given man, besides perceptual awareness, the moral awareness. It is this awareness that guides man regarding realities that cannot be verified through sensory data. That is why all the prophets of Allah, while calling people to believe in Allah ‘azza wajal alone and the life after death, appealed to the moral and rational sides of man. For example, when the idolaters of Makkah denied even the possibility of life after death, the Qur’an exposed the weakness of their stand by advancing very logical and rational arguments in support of it:

And he has invented for us a similitude, and has forgotten the fact of his creation, He says: “Who will give life to these bones when they have rotted away and became dust?” Say: (O Muhammad SAW) “He will give life to them who created them for the first time! And He is the All-Knower of every creation!” He, who produces for you fire out of the green tree, when behold! You kindle therewith. Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. (Ya-Sin 36:78-81)

At another occasion, Allah ‘azza wajal says that the disbelievers have no sound basis for their denial of life after death. It is based on pure speculations:
And they say: “There is nothing but our life of this world, we die and we live and nothing destroys us except Ad-Dahr (the time). And they have no knowledge of it, they only conjecture. And when Our Clear Verses are recited to them, their argument is no other than that they say: “Bring back our (dead) fathers, if you are truthful!” (Al-Jathiyah 45:24-25)

Surely Allah ‘azza wajal will raise all of us from the dead. However, Allah has His own plan of things. A day will come when the whole universe will be destroyed and then again the dead will be resurrected to stand before their lord. That day will be the beginning of the life that will never end, and that Day, Allah will reward every person according to his good and evil deeds.

If there is no life after death, the very belief in Allah becomes irrelevant, or even if one believes in Allah, that would be an unjust and indifferent God: having once created man only to be unconcerned with his fate. Surely, Allah is just. He will punish the tyrants whose crimes are beyond count: the ones who have killed hundreds of innocent people, the ones who created great corruptions in the society, and the ones who enslaved numerous people to serve their whims, and so forth. If there was no life after death would there even be a purpose of our existence? Our good and bad deeds will not matter as noble deeds of a person will not be judged. The Qur’an states that the Day of Judgment must come and Allah will decide about the fate of each soul according to his or her record of deeds:

Those who disbelieve say: “The Hour will not come to us.” Say: “Yes, by my Lord, it will come to you.” (Allâh, He is) the All­Knower of the unseen, not even the weight of an atom (or a small ant) or less than that or greater, escapes from His Knowledge in the heavens or in the earth, but it is in a Clear Book (Al­Lauh Al­Mahfûz). That He may recompense those who believe (in the Oneness of Allâh Islâmic Monotheism) and do righteous good deeds. Those, theirs is forgiveness and Rizqun Karîm (generous provision, i.e. Paradise). But those who strive against Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) to frustrate them, those, for them will be a severe painful torment. (Saba’ 34:3-5)

The Day of Resurrection will be the Day when Allah’s attributes of Justice and Mercy will be in full demonstration. Allah will shower His mercy on those who suffered for His sake in this life, believing that an eternal bliss was waiting for them. But those who abused the reward of allah, having no care in what is to come, will be in the most miserable state. Allah says: Is he whom We have promised an excellent promise (Paradise), which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world, then on the Day of Resurrection, he will be among those brought up (to be punished in the Hell-fire)? (Al-Qasas 28:61)

The Qur’an also states that this worldly life is a preparation for the ever-lasting life after death. However, those who deny it become slaves of their own passions and desires. They ridicule the god fearing and god conscious people, these people will only realize their foolishness only at the time of death. They will beg for mercy and another chance in this life to prove their belief but will their lord accept it, of course not. Their foolishness has caused them to be in this situation. Allah says in the Quran: until, when death comes to one of them (those who join partners with Allâh), he says: “My Lord! Send me back, So that I may do good in that which I have left behind!” No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, - these, they are the successful. And those whose scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide. The Fire will burn their faces, and therein they will grin, with displaced lips (disfigured). (Al-Mu’minun 23:99-104)

The belief in life after death not only guarantees success in the Hereafter, but also makes this world full of peace and happiness by making individuals most responsible and dutiful in their activities.

Look back at the time when Islam began. The companions of the prophet peace be upon him used to gamble, drink wine, were drowning in tribal feuds, were aggressive and killing one another, and all of this was the norm to them as they had no belief in life after death. However, as soon as they accepted the belief in One God and life after death, they became the most disciplined nation of the world. They gave up their vices, helped each other in hours of need, and settled all their disputes based on justice and equality.

The denial of life after death has its consequences not only in the Hereafter, but also in this world. When you deny it, all kinds of evil and corruption become rampant in the society and ultimately it is destroyed. Let us recollect the story of the nations of Thamud, Aad and phira’un. Allah punished them in this dunya and made them a living example for us to look back and take heed. ‘’Thamûd and ‘Ad people denied the Qâri’ah [the striking Hour (of Judgement)]! As for Thamûd, they were destroyed by the awful cry! And as for ‘Ad, they were destroyed by a furious violent wind; Which Allâh imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date-palms! Do you see any remnants of them? And Fir’aun (Pharaoh), and those before him, and the cities overthrown [the towns of the people of [Lout (Lot)] committed sin, And they disobeyed their Lord’s Messenger, so He punished them with a strong punishment. Verily! When the water rose beyond its limits [Nûh’s (Noah) Flood], We carried you (mankind) in the floating [ship that was constructed by Nûh (Noah)]. That We might make it a remembrance for you, and the keen ear (person) may (hear and) understand it. Then when the Trumpet will be blown with one blowing (the first one), And the earth and the mountains shall be removed from their places, and crushed with a single crushing, Then on that Day shall the (Great) Event befall, And the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up, And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them. That Day shall you be brought to Judgement, not a secret of you will be hidden. Then as for him who will be given his Record in his right hand will say: “Take, read my Record! “Surely, I did believe that I shall meet my Account!” So he shall be in a life, well-pleasing. In a lofty Paradise, The fruits in bunches whereof will be low and near at hand. Eat and drink at ease for that which you have sent on before you in days past! But as for him who will be given his Record in his left hand, will say: “I wish that I had not been given my Record! “And that I had never known, how my Account is? “I wish, would that it had been my end (death)! “My wealth has not availed me, “My power and arguments (to defend myself) have gone from me!” (Al-Haqqah 69:4-29)

Finally, there are some pertinent and convincing reasons to believe in the life after death.

First, all the prophets of God have called their people to believe in it.

Secondly, whenever a human society is built on this foundation, it has been the most ideal and peaceful society, free of social and moral evils.

Thirdly, history bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning of the Prophets, God, even in this world, has punished the group as a whole.

Fourthly, moral, aesthetic and rational faculties of man endorses and proves the possibility of life after death.

Fifthly, God’s attributes of Justice and Mercy have no meaning if there is no life after death.

Wal Hamdu Lillahi Rabbil ‘Alamin

By Sister Umm Saliha

Aqidah [Islamic Theology] in a Nutshell

Posted on June 24th, 2008 in Aqidah by fisabilillah

Praise be to Allah, the Lord of All the Worlds. May Allah’s peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets, and upon his family and Companions.

The following lines provide readers the Islamic aqidah [creed].

1. BELIEVE IN ALLAH: Belief in Allah’s Lordship, Oneness, and Attributes:

We believe in Allah’s divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs.

We believe in Allah’s Godship; that is, He is the true God and every other so-called deity is false.

We believe in His names and attributes, that is He has the most magnificent names and the sublime perfect attributes.

We believe in His oneness in all of this, that is, He has no associate in His divinity, His God ship, His names, or His attributes. Allah says in the Qur’an: “He is the Lord of the heavens and the Earth and all that is in between them, so worship Him and be patient in His worship; do you know any equal to Him?” (19:65).

We believe that He is “Allah there is no God but He, the Living, the Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His throne extends over the heavens and the Earth, the preservation of them does not burden Him; He is the High, the Great” (2:255).

We believe that “He is Allah, there is no god but He, the Knower of the Unseen and the Visible. He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise” (59:22-4). € We believe that to Him belongs the Kingdom of the Heavens and the Earth: “He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful” (42:49-50).

We believe that “there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything” (42:11-12).

We believe that “there is no creature that moves on the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear book” (11:6).

We believe that “with Him are the keys of the unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book” (6 :5 9 ).

We believe that “Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware” (31:34).

We believe that Allah speaks whatever He pleases whenever He pleases: “And Allah spoke to Moses directly” (4:164); “And when Moses came at Our appointed place, and his Lord spoke to him” (7:143 ); “We called to him from the right side of the Mount (Sinai), and We brought him near in communion” (19:52).

We believe that “if the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end” (18:109); “And if all the trees that are in the earth were pens, and the ocean (were ink), with seven oceans swelling it therefore, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise” (31 :27).

We believe that Allah’s words are the most truthful in conveying information, the most just in ruling, and the fairest in conversation. He said: “The word of your Lord has been fulfilled in truth and justice” (6:115); “And who is more truthful in his word than Allah?” (4:87).

We believe that the Qur’an is Allah’s word. He literally spoke it to Gabriel, who conveyed it to the Prophet, peace be upon him: “Say (O Muhammad) ‘the Holy Spirit has brought it down from your Lord in truth”‘ (16:102); “Truly it is the revelation of the Lord of the world brought down upon your heart by the Faithful Spirit so that you may be one of the warners, in a clear Arabic tongue” (26:192-95).

He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His throne. “There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing” (42: 11).

We do not say, as do the Incarnationists among the Jahamites and others, that Allah is living with His creatures on Earth. We consider whoever says this a non-believer or one who has strayed, for he attributed to Allah that which does not become Him of defects.

We believe in what His Messenger told us, that He descends to the near sky before the last third of every night and says: “Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks My forgiveness and I will forgive him?” (Bukhari and Muslim).

We believe that He will come on the Day of Judgment to judge among His people because He said: “No indeed! When the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?” (89:21-23).

We believe that he is the Doer of what He wills.

Allah’s Will: Universal and Legal:

We believe that His will is of two kinds: a) Universal will, through which His intention is carried out. It is not necessary that what is carried out is liked by Him. This type of will means permission, as Allah said: “Had Allah willed, they would not have fought one against the other, but Allah does whatever He desires,” (2:253) and “If Allah desires to lead you astray, He is your Lord” (11:34), and b) Legal will, which does not necessarily entail the execution of His desire. His will, in this case, cannot be but what He likes, as He said: “Allah wants to forgive you” (4:27).

We believe that His universal and legal wills are part of His wisdom. Every thing He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: “Is not Allah the best of Judges?” (95:8); “And who is better than Allah in judgment for a people who have firm faith” (5:50).

We believe that Allah loves His select servants and that they love Him: “Say if you love Allah, follow me and Allah will love you” (3:31); “Allah will bring a people whom He will love and who will love Him” (5:54); “Allah loves the steadfast” (3:146); “And act justly, surely, Allah loves the just” (49:9); and “Do good; Allah loves those who do good” (5:93).

We believe that Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: “If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him”(39:7); and “But Allah disliked their marching forth. So He kept them back, and it was said to them: ‘Stay with the weaklings”(9: 46).

We believe that Allah is pleased with those who believe in Him and do good deeds: “Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord” (98:8).

We believe that Allah is angry with those who deserve His anger among the non-believers and others: “And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them” (48:6); ” But whoever opens his heart to disbelief, on them is Allah’s wrath and they shall have a severe punishment” (16:106).

We believe that “vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware” (6:103).

We believe that the believers will see their Lord on the Day of Resurrection: “Upon that day some faces shall be radiant, gazing upon their Lord” (75:22-3).

We believe that Allah has no equal because His Attributes are perfect: “There is nothing whatsoever like unto Him. He is the All-hearing, the All-seeing” (42:11). € We believe that “no slumber or sleep seizes Him” (2:255), because His life is perfect and eternal.

We believe that He does not do injustice to anybody, because His fairness is perfect.

We believe that He is not unaware of his servants’ deeds, because He has perfect supervision and comprehensive knowledge.

We believe that He is capable of doing anything in the Heavens or in the Earth, because of His perfect knowledge and power: “Indeed His command, when He desires a thing, is only to say to it ‘Be’ and it is” (36: 82).

We believe that He is free from weariness and weakness, because of His infinite power: “Surely, We created the Heavens and the Earth and all that is between them in six days, and no weariness touched Us” (50: 38).

Describing Allah by His Revelation:

We believe in all that He assigned to Himself or what His Messenger described Him with, of names and attributes. However, we reject two concepts: 1) To say or believe that Allah’s attributes are similar to those of his creatures; and 2) To say or believe that Allah’s attributes are like such and such.

We negate all what He negated about Himself or what His Messenger negated about Him. We believe that negation implies the affirmation of its perfect opposite. We do not discuss what He or His Messenger did not mention about Him.

We believe that following this approach is a must, because what Allah affirmed or negated concerning Himself is a statement He made about Himself. He knows Himself best. His words are most just and trustful, and people cannot know everything about Him. What Allah’s Messenger affirmed or negated about Him is a statement that he made about Allah. Besides knowing Allah better than anyone, he is the most truthful, sincere, and eloquent among people. Thus, in what Allah said and what His Prophet said concerning His names and attributes is the truth, knowledge, and clarification. Therefore, we have no excuse to reject or even hesitate in accepting it.

2. ANGELS: Belief in Angels:

We believe in the existence of the angels of Allah and that they are “honored servants. They do not speak before He does, and they act only by His command” (21:26). Allah created them, and they worship and obey Him. Those who are in His presence do not disdain to worship Him, nor do they weary” (21:19).

Angels are concealed from us, so we cannot see them. Allah may show them to some of His servants. The Prophet Muhammad saw Gabriel in his real shape with six hundred wings that covered the horizons (Bukhari and Muslim). Gabriel took the form of a handsome human being who met Mary and engaged in conversation with her. He came to the Prophet while he was among his Companions in the appearance of an unknown man who did not show any trace of long travel, with very white clothes, and very black hair. He sat facing the Prophet, his knees to the Prophet’s knees, peace be upon him, and his palms on the Prophet’s thighs and talked with the Prophet. The Prophet later told his Companions that the man they saw was Gabriel (Bukhari and Muslim).

Angels’ Functions: We believe that the angels are assigned certain functions. Among the angels is Gabriel, who is entrusted with revelation. He brings it down from Allah to whomever He wishes among His prophets and messengers.

Among them is Michael, who is in charge of rain and the growth of plants; Israfil, who is in charge of blowing the horn at the time of thunder-bolting and the resurrection; the Angel of Death, who takes away people’s souls at the time of death. Among the angels is the one who is in charge of mountains; and Malik, the keeper of Hell.

Some angels are in charge of embryos in wombs, others are responsible for protecting human beings, and others are busy recording men’s deeds: there are two angels for every person, “when the two angels receive (his deeds), one sitting on the right and one on the left, not a word he utters but by him is an observer ready” (50:18). Some other angels are in charge of questioning the dead after he is placed in his last abode. Two angels come to him and ask him about his Lord, his religion, and his prophet. There “Allah confirms those who believe with the firm saying, in the present life and the hereafter, and Allah leads astray the evildoers and Allah does what He wills” (14:27).

Some angels are in charge of the dwellers of Paradise: “The angels enter to them from every gate, saying: ‘Peace be upon you for that you were patient. How excellent is your final home”‘ (13:24).

The Prophet, peace be upon him, told us that “seventy thousand angels enter or pray in the populous house in heaven every day. They never come back to it as long as they live” (because their turn will never come) (Bukhari and Muslim).

3. THE BOOKS: Belief in Allah’s Books:

We believe that Allah revealed books to His messengers as proof against mankind and a guidance for the righteous workers. They purified and taught them wisdom by these books.

We believe that Allah sent down a book with every messenger, because He says: “Indeed We sent down Our messengers with the clear signs, and We sent down with them the book and the balance, so that people may uphold justice” (57:25).

Books Known:

Among the books that were revealed, we know:

I ) The Torah, which was revealed to Moses, peace be upon him. It is the greatest among the Israelites’ books: “Surely, We sent down the Torah, wherein is guidance and light; by its laws the Jews have been judged by the prophets who surrendered themselves to Allah, the rabbis and the doctors of law, because they were entrusted the protection of Allah’s book and were witnesses thereto” (5:44).

2) The Gospel, which Allah revealed to Jesus, peace be upon him. It is a confirmation of the Torah and a complement to it: “And we gave him the Gospel, wherein is guidance and light and confirming the Torah before it, as a guidance and an admonition to the God-fearing” (5:46); “And to make lawful to you certain things that, before, were forbidden to you” (3:50).

3) The Psalms, which Allah gave to David, peace be upon him.

4) The Tablets of Abraham and Moses, peace be upon them.

5) The Glorious Qur’an, which was revealed to His Prophet Muhammad, the Seal of the Prophets. It is “a guidance to the people and clear signs of guidance and the criterion between right and wrong” (2:185). The Qur’an Is Protected from Change:

The Qur’an is “confirming the scripture that was before it and stands as a guardian over it.” Thus, by means of the Qur’an, Allah abrogated all the previous revealed books. Allah has also guaranteed its protection from any play or mischievous distortion: “Indeed, We sent down the message and We will guard it” (15:9), for the Qur’an is a proof against mankind till the Day of Judgment.

Previous Scriptures Changed:

The previous scriptures were meant for a limited period. Their use ended with the revelation of the Qur’an, which abrogated them and exposed their distortions and changes. That is why they were not protected from corruption. They underwent distortion, addition, and omission: “Some of the Jews pervert words from their meanings” (4:46); “So woe to those who write the Book with their hands, and then say: ‘This is from Allah,’ that they may sell it for a little price. So woe to them for what their hands have written, and woe to them for their earnings” (2:79); “Say, who sent down the Book that Moses brought as a light and a guidance to people? You put it into sheets of paper showing some of them and concealing much” (6:91); “And there is a group among them who twist their tongues with the Book, that you may think it is a part of the Book but it is not part of the Book. And they say ‘It is from Allah,’ yet it is not from Allah, and they tell a lie against Allah and they know it. It is not for any human being to whom Allah has given the Book, the Wisdom and the Prophet hood to say to men ‘Worship me instead of Allah”‘ (3:79); “People of the Book! Our Messenger has come to you, making clear to you many things you have been concealing of the Book and forgiving you of much. A light has come to you from Allah and a glorious Book, with which He will guide whoever follows His pleasure in the way of peace, and brings them forth from darkness into the light by His will” (5:15-16).

4. THE PROPHETS: Belief in Messengers:

We believe that Allah has sent to His people messengers who were “bringing good tidings and warning, so that mankind might have no argument against Allah after the Messengers. Allah is All-mighty, All-wise” (4: 165).

The First and Last Messengers:

We believe that the first among the messengers is Noah and the last is Muhammad, peace be upon them all: “We revealed to you as We revealed to Noah and the prophets after him” (4: 163); and “Muhammad is not the father of any of your men, but the Messenger of Allah and the Seal of the Prophets” (33:40).

The Best Messengers:

We believe that the best among the messengers is Muhammad, then Abraham, Moses, Noah, and Jesus, son of Mary. It is they who are meant by the following Qur’anic verse: “And when We took a compact from the prophets, and from you, and from Noah, and Abraham, then Moses, and Jesus, son of Mary. We took from them a solemn compact” (33:7).

We believe that Muhammad’s message, peace be upon him, includes all the merits of the messages of those dignified messengers, because Allah says: “He ordained for you what He enjoined on Noah and what He revealed to you and what He enjoined on Abraham, Moses and Jesus; namely, establish this faith and be united in it” (42:13).

Messengers Are Human Beings:

We believe that all messengers are created human beings who have none of the divine qualities of Allah. Allah, the Exalted, said about Noah, who was the first among them: “I do not say to you, ‘I possess the treasures of Allah.’ I do not know the unseen, and I do not say ‘I am an angel”‘ (11:31) Allah directed Muhammad, who is the last among them, to say: “I do not say to you I possess the treasures of Allah, nor do I know the unseen, and I do not say to you I am an angel” (6:50); and to say that “I have no power to bring profit or hurt for myself, but only as Allah wills” (7:188); and: “I have no power to hurt or benefit you. Say none can protect me from Allah, nor can I find any refuge besides Him” (72:91-2).

We believe that the messengers are among Allah’s servants. He blessed them with the message and described them as servants, in the context of praising and honoring them. He says about Noah, the first among them: “You are the descendants of those whom We carried with Noah, he was a truly thankful servant” (17:3).

Allah said about the last among them, Muhammad, peace be upon him: “Blessed be He who sent down the Qur’an to His servant, that he may warn mankind” (25:1). As for some other messengers, he said: “And mention Our servants Abraham, Isaac, and Jacob, men of might and vision” (38:45); “And remember Our servant David, who was a mighty and penitent man” (38: 17); “And to David, We gave Solomon, he was an excellent and penitent servant” (38:30).

Allah said about Jesus, son of Mary: “He is only a servant whom We blessed and We made him an example to the children of Israel” (43: 59).

We believe that Allah concluded all messages with the message of Muhammad, peace be upon him, to all people, because He said: “Say, ‘O mankind, I am Allah’s Messenger to you all. To him belongs the Kingdom of the Heavens and the Earth; there is no god but He. He ordains life and death. So believe in Allah and His Messenger, the unlettered Prophet who believes in Allah and His words. Follow him so that you may be rightly guided”‘ (7:158).

Islam: The Universal and Final Message:

We believe that the Shari’ah of the Prophet Muhammad, peace be upon him, is the religion of Islam, which Allah has chosen for His servants. He does not accept any other religion from anyone, for He, the Exalted, said: “Surely, the true religion in Allah’s sight is Islam” (3:19), “Today I have perfected your religion for you and I have completed My favor upon you, and I have chosen Islam to be your religion” (5:3), and “Whoever desires a religion other than Islam, it will never be accepted from Him, and in the Hereafter he will be among the losers” (3:85).

It is our opinion that whoever claims that any religion other than Islam is acceptable, such as Judaism, Christianity and so forth, is a non believer. He should be asked to repent.

It is also our opinion that whoever rejects the universal message of Muhammad, peace be upon him, rejects the message of all messengers, even if he claims that he believes and follows His Messenger. Allah, the Exalted, said: “Noah’s people rejected the Messengers” (26:105). Thus, Allah considered them as rejecting all of the messengers despite the fact that there was no messenger before Noah. This is also clear from the following verses: “Those who disbelieve in Allah and His Messengers, and wish to make division between Allah and His Messengers, and say: ‘We believe in some and disbelieve in others,’ wishing to take a midway course. Those indeed are the unbelievers, and We have prepared for the unbelievers a humiliating punishment”(4:150-51).

We believe that there is no prophet after Muhammad, Allah’s Messenger, peace be upon him. Whoever claims prophet hood after him, or believes in anyone claiming it, is a disbeliever and one who rejects Allah, His Messenger, and the Muslims’ consensus.

The Rightly Guided Caliphs:

We believe that the Prophet, peace be upon him, has rightly guided successors who carried out his Sunnah in spreading knowledge calling to Islam, and managing the Muslims’ affairs. We believe that the best among them and the most entitled to the caliphate was Abu Bakr as Siddiq, then ‘Umar Ibn al-Khattab, then ‘Uthman Ibn Affan and then ‘All Ibn Abi Talib, may Allah be pleased with them all. Thus their succession to the caliphate was according to their virtues. Allah, the Exalted, who possesses infinite wisdom, would not appoint a ruler over the best of generations unless he was the most superior among them and had the best claim to caliphate.

We believe that the inferior among those rightly guided companions can be superior in a specific virtue to those who were better than him but that he does not deserve absolute superiority, for the elements constituting superiority are varied and numerous.

We believe that the Muslim Ummah is the best among nations, and Allah, the Dignified and Exalted, has blessed it, because He said: “You are the best nation ever brought forth for mankind, enjoining what is right and forbidding what is wrong, and believing in Allah” The Prophet’s Companions:

We believe that the best among the Muslim Ummah are the Prophet’s Companions, then their followers, and then those who followed them.

We also believe that a group of this Ummah will always remain victorious on the right path, unharmed by those who let them down or those who oppose them, until the Day of Judgment.

We believe that the disputes that took place among the Prophet’s Companions were the result of sincere interpretations that they worked hard to reach. Whoever was right among them will be rewarded twice, and whoever was wrong among them will be rewarded once and his mistake will be forgiven.

It is our opinion that we should stop talking about their mistakes and mention what they deserve of beautiful praise. We should purify our hearts from hatred and malice against any of them, because Allah said about them: “They are not equal: those among you who spent and who fought before the conquest of Makkah. Those are higher in rank than those who spent and fought afterwards. But to all Allah has promised a great reward” (57:10). And Allah said about us: “And those who came after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith, and do not put in our hearts any malice against those who have believed. Our Lord, You are the most Kind, Most Merciful”‘ (59:10).

5. BELIEVEING IN JUDGEMENT DAY: Belief in the Day of Judgment:

We believe in the Final Day, which is the Day of Judgment, when people will be resurrected and then told to remain in the abode of enjoyment or in the abode of severe punishment.

The Resurrection:

We believe in the resurrection, which is Allah’s bringing to life all those who have died, and when Israfil shall blow the horn for the second time: “And the trumpet shall be blown, and all who are in the heavens and who are in the Earth shall fall down fainting, except those that Allah shall spare. Then, it shall be blown again and they shall rise gazing around them” (39:68). People will arise from their graves, answering the call of the Lord of the universe. They will be barefooted, naked, and uncircumcised: “As We started the first creation, so We shall bring it back again. This is a promise from Us, so We shall assuredly fulfill it” (21: 104).

The Records and Scales:

We believe in the records of deeds that will be given to people in their right hands or behind their backs, in the left hands: “As for him who is given his book in his right hand, he shall surely receive an easy reckoning and he will return to his family rejoicing. But as for him who is given his book behind his back, he shall call for destruction on himself and will burn in a blazing fire” (84:7-12); “Every man’s work We have fastened on his own neck, and on the Day of Judgment We shall bring out for him a book which he will see spread open, saying: ‘Read your own book! Enough for you this day that your own soul should call you to account”‘ (17:13-14).

We believe that scales of deeds will be set up on the Day of Judgment, and that no soul shall be wronged: “Whoever has done an atom’s weight of good shall see it” (99:7-8); “Those whose scales are heavy, they are the successful; but those whose scales are light, they are the ones who have lost their souls in Hell dwelling forever. The fire will burn their faces, and there they will be gloomy with lips displaced” (23: 102-4); and “He that does a good deed shall be rewarded ten times the like of it, and he that does evil shall only be rewarded the like of it, and they shall not be wronged” (6:160).

The Prophet’s Intercession:

We believe in the special great intercession of the Prophet Muhammad, peace be upon him. He will plead with Allah, after His permission and on behalf of mankind, to judge among His servants when they suffer from worries and troubles that they cannot bear. They will go to Adam, then to Noah, then to Abraham, then to Moses, then to Jesus, and finally to Prophet Muhammad, peace be upon him.

We believe in the intercession that concerns some believers who were to be taken out from the fire. This mediation is granted to the Prophet Muhammad, peace be upon him, and to others among the prophets, the believers, and the angels.

We believe also that Allah will save from hell some of the believers without the intercession of any one, but by His grace and mercy.

The Prophet’s Pool:

We believe in the pool of the Prophet, peace be upon him, the water of which is whiter than milk and sweeter than honey and better in fragrance than musk. Each of its length and width is the distance of a month’s travel. Its glasses are as stars in beauty and number. The believers among the Prophet’s followers come to take from this great cistern a drink after which they will never be thirsty.

The Straight Path:

We believe in the straight path (sirat) set up over hell. People pass over it according to their deeds: the first of them as fast as lighting, then as fast as wind, then as fast as birds, and then as fast as a running man. The Prophet will be standing on the path, saying: “Lord, Save! Save!,” as some people’s deeds will fall short. Some of them will come crawling. At both sides of the path there are hooks designed to take whom Allah wills: some are saved but bruised; others are thrown into hell. (Bukhari and Muslim).

We believe in all that is mentioned in the Qur’an or the prophetic sayings concerning that day and its horrors, may Allah save us from them.

We believe in the intercession (Shafa’ah) of Prophet Muhammad, peace be upon him, for the people of paradise to enter therein. This intercession is exclusively limited to the Prophet Muhammad, peace be upon him.

Paradise and Hell:

We believe in paradise and hell. Paradise is the abode of enjoyment which Allah, the Exalted, prepared for the righteous. No eye has ever seen, no ear has ever heard of, and no human being has ever thought of the blessings that they will enjoy there: “No soul knows what comfort is kept hidden for them, as a reward for their deeds” (32:17). Hell is the abode of punishment that Allah has prepared for the unbelievers and the evildoers. The torture and horror in it cannot be imagined: “Surely, We have prepared for the evildoers a fire, whose pavilion encompasses them. If they call for help, they will be helped with water like molten copper which will scald their faces. How dreadful a drink and how evil a resting place!” (18:29).

Both paradise and hell exist now and will never perish: “Whoever believes in Allah and does righteousness, He will admit him to gardens beneath which rivers flow, to dwell therein for ever. Allah had indeed made for him an excellent provision” (65-11); “Certainly, Allah has cursed the unbelievers and prepared for them a blazing fire to dwell therein forever, they shall find neither protector nor helper. On the day when their faces are turned about in the fire they shall say: ‘Would that we had obeyed Allah and obeyed the Messenger!”‘ (33: 64-6).

We confirm paradise to whom it is confirmed in the Qur’an or the prophetic traditions either by name or description. Among those who are granted paradise and mentioned by name are Abu Bakr, ‘Umar, ‘Uthman, ‘All and others who were specified by the Prophet, peace be upon him (Bukhari and Muslim). Among those whom we confirm to enter paradise because they fit the description are the faithful and the pious.

We likewise confirm hell to whom it is confirmed in the Qur’an and the sayings of the Prophet, whether in name or description. Among those who are mentioned by name to be in hell are Abu Lahab, ‘Amr Ibn Luhai al-Khuza’i, and others (Bukhari and Muslim). Confirmation of hell that is based on description includes every unbeliever, polytheist, or hypocrite.

What Happens in the Grave:

We believe in the Trial of the Grave, which involves questioning the deceased person in his grave about his Lord, his religion, and his prophet. There “Allah confirms those who believe with a firm saying, in the present life and the hereafter” (14:27). The believer will say: “Allah is my Lord, Islam is my religion, and Muhammad is my prophet.” The unbeliever or the hypocrite will say: “I do not know. I heard the people saying something and I said it.”

We believe in the comfort of the grave for the believers: “Those whose lives the angels take in state of purity, saying ‘peace be on you; enter paradise for what you were doing’ (16:32).

We believe in the punishment of the grave for the transgressing unbelievers: “If you could only see when the evildoers are in the agonies of death and the angels are stretching out their hands, saying, ‘Give up your souls! Today you shall be rewarded with the punishment of humiliation for what you used to say untrue about Allah, and for scornfully rejecting His signs”‘ (6:93). The sayings of the Prophet are numerous and well-known in this area. A Muslim must believe in all that is reported in the Qur’an and the prophetic traditions concerning the unseen matters. He should not contradict it by his worldly experience, because the affairs of the hereafter cannot be measured by the affairs of this life. The difference between them is very great. Allah is the source of help.

6. BELIEVING IN FATE (QADAR) Belief:

We believe in Fate, whether good or bad, which Allah has measured and ordained for all creatures according to His previous knowledge and as deemed suitable by His wisdom.

Levels of Belief:

Belief in Fate has four levels: 1) Knowledge: We believe that Allah, may He be exalted, knows everything. He knows what has happened and what will happen and how it will happen. His knowledge is eternal. He does not acquire a new knowledge nor does he forget what He knows.

2) Recording: We believe that Allah has recorded in the secured tablet (al Lowh al Mahfuz) whatever is going to happen until the Day of Judgment: “Did you not know that Allah knows all that is in heaven and Earth? Surely that is in a book. Surely that for Allah is an easy matter” (22:70).

3) Will: We believe that Allah has willed everything in heaven and Earth. Nothing happens except by His will. Whatever He wills will take place, and whatever He does not will not take place.

4) Creation: We believe that “Allah is the Creator of all things; He is the Guardian over all things, and to Him belong the keys of the heavens and the Earth” (39:62-3). This level includes whatever Allah Himself does and whatever His creatures do. Thus each saying, deed, or omission of the people is known to Allah, Who has recorded, willed, and created them: “To those among you who will to be upright. But you shall not will except as Allah wills, the Lord of the Worlds” (81:2829); “And had Allah willed they would not have fought one against the other; but Allah does whatever He desires” (2:253); “Had Allah willed, they would not have done so, but leave them alone and their false inventions” (6:137); and “And Allah created you and what you do” (37:96). Man’s Free Will:

We believe, however, that Allah has granted man a power and a free will by which he performs his actions. That man’s deeds are done by his power and free will can be proven by the following points:

1) Allah says: “So approach your fields (wives) when and how you will” (2:223); and “Had they desired to go forth, they would have made some preparation for it” (9:46). In these verses, Allah affirmed for man “a going forth” by his will and “a preparation” by his desire.

2) Directing man to do or not to do. If man has no free will and power, these directions mean that Allah is asking man to do that which he cannot do. This proposition is rejected by Allah’s wisdom, mercy and truthful statement: “Allah does not charge a soul beyond its capacity” (2:286).

3) Praising the virtuous for his deeds and blaming the evildoer for his actions and rewarding each of them with what he deserves. If the action is not done by the individual’s free will, then praising the virtuous is a joke and punishing the evildoer is an injustice, and Allah is, of course, far from joking and being unjust.

4) Allah has sent messengers who are “bearing good tidings, and warning, so that mankind might have no argument against Allah after the messengers” (4:165). If the individual’s action is not performed by his free will, his argument is not invalidated by the sending of messengers.

5) Every doer of actions feels that he does or does not do a thing without any coercion. He stands up and sits, comes in and goes out, travels and stays by his own free will without feeling anybody forcing him to be any of these actions. In fact, he clearly distinguishes between doing something of his own free will and someone else forcing him to do that action. The Islamic law also wisely distinguishes between these states of affairs. It does not punish a wrongdoer for an action done under compulsion.

No Excuse for Sinners:

We believe that the sinner has no excuse in Allah’s divine decree, because he commits his sin by his free will, without knowing that Allah has decreed for him, for no one knows Allah’s decree before it takes place: “No soul knows what it will earn tomorrow” (31:34). How can it be possible, then, to present an excuse that is not known to the person who is advancing it when he commits his offense? Allah invalidated this type of argument by saying: “The idolaters will say ‘Had Allah willed, we would not have been idolaters, neither our fathers, nor would we have forbidden anything.’ So did the people before them cry lies until they tasted our might. Say: ‘Have you any proofs that you can show us? You follow nothing but assumption, and you are Lying”‘ (6:148). We say to the sinner who is using divine decree as an excuse: ‘Why did you not perform deeds of obedience, assuming that Allah has decreed them upon you, since you did not know the difference between good deeds and sins? That is why, when Prophet Muhammad told his Companions that everyone’s position in paradise or hell has been assigned, they said: ‘Should not we rely on this and stop working?’ He said: ‘No, work and everyone will be directed to what he is created for”‘ (Bukhari and Muslim).

We say to the sinner who is trying to find an excuse in the divine decree: “Suppose you want to travel to Makkah. There are two roads that may take you there. You are told by a truthful person that one of these roads is dangerous and difficult, the other is easy and safe. You will take the second one. You will not take the first road and say it is decreed upon me. If you did, people would consider you crazy.”

We may also say to him: “If you are offered two jobs, one of which has a higher salary, you will certainly take the one with the higher salary. Why do you choose what is lower in the hereafter and use the divine decree as an excuse?”

We may further say to him: “We see you when you are afflicted with a disease, you knock at every physician’s door looking for treatment and bearing whatever pain that may result from surgical operations and the bitterness of medicine. Why do not you do the same when your heart is spiritually sick with sins?”

Evil Not Attributed to Allah:

We believe that evil should not be attributed to Allah, due to His perfect mercy and wisdom. The Prophet said: “And evil is not attributable to You” (Muslim). Thus Allah’s decree by itself has no evil whatsoever, because it is coming from mercy and wisdom. Evil may, however, result from some of His decrees, because the Prophet said in the supplication for Qunut which he taught to al-Hasan: “And protect us from the evil of what You decreed” (Tirmidhi and others). Here, the Prophet attributed evil to what He decreed. Despite this, evil in His decree is not pure evil. It is rather evil in one respect and good in another, or it is evil in one case and good in another. Thus corruption in the land resulting from drought, disease, poverty, and fear is evil, but it is good in another respect. Allah, the Exalted said: “Corruption has appeared on the land and sea for what men’s hands have earned. Allah has ordained this for men, so that they may taste some of what they have done, in order that they may turn back (from evil)” (30:41). Cutting off the thief’s hand or stoning the adulterer is an evil thing for the thief and the adulterer, but it is good for them in one respect, because it is a purification for them so that the punishment of this life and the hereafter are not combined for them. These punishments are good in another respect: their application protects property, honor, and relationships.

Wal Hamdu Lillahi Rabbil ‘Alamin

By Sister Umm Saliha

A Principle Concerning Unity and Splitting – the reason for this and their resultant Effects - Shaykhul Islam Imam Ibn Taymiyyah

Posted on June 24th, 2008 in Ibn Taymiyyah by fisabilillah

Allaah said, “those who were given the Scriptures did not differ except out of mutual jealousy and hatred (bagyan) after knowledge had come to them.” Informing that their differing arose after the coming of knowledge that made clear to them as to what they should steer clear of – for indeed Allaah does not let a people become misguided after He guided them except after telling them what they should steer clear of.

 

And informing that they differed only due to the reason of mutual jealousy and hatred. Al-Bagy means to exceed the proper bounds as was indicated by ibn Umar (in his commentary to the verse): ‘arrogance and jealousy’ – this arising due to differing ijtihaads that were not based upon knowledge. What is not meant by al-Bagy is the permissible difference that arises between the scholars for al-Bagy is either the neglect or omission of the truth, or exceeding the proper bounds. Exceeding the proper bounds either by leaving an obligatory action or by performing a forbidden action and it is known that splitting and disunity is the outcome of this.

An example of this lies in what He said about the People of the Book, “and from those who call themselves Christians, We took their covenant but they abandoned (or forgot) a portion of the Message that was sent to them. So we planted enmity and hatred till the Day of Resurrection.” (5:14) So He informed us that in their forgetting/abandoning a portion of the Message – meaning leaving a portion of that which they were commanded with – lay the reason for their enmity and hatred.

This is what is occurring amongst the adherents of our religion and it can be found amongst the various parties that differ with regards to their principles and many subsidiary matters – found amongst the scholars and the worshippers – to the point that one finds a resemblance to the two nations about whom one says about the other: ‘They are upon nothing.’

This is like what we find amongst the legal jurists who stick to the outward actions of the religion, and those that take to the path of tasawwuf who stick to the inward actions of the religion for each one of these negates the path of the other and claims that they are not from the People of the Religion, or they oppose the other in a way of opposing of those who do not consider the other to be part of the religion. There occurs between them enmity and hatred.

This is because Allaah has ordered that the heart be purified just as He has ordered that the body be purified. Both these aspects of purification are from the religion that Allaah has commanded and made obligatory. Allaah said,

“Allaah does not want to place you in difficulty, but He wants to purify you and to complete His Favour on you that you may be thankful.” (5:6 – the verse pertaining to wudu)

“In it (the mosque) are men who love to purify themselves and Allah loves those who purify themselves.”   [9:108]

“Indeed Allaah Loves those who turn to Him in repentance and He loves those who purify themselves.”  [2:222]

“Take charity from their wealth in order to purify and sanctify them.” [9:103]

“They are the ones whose hearts Allaah does not wish to purify.” [5:41]

“Indeed the polytheists are impure and filthy” [9:28]

So we find that the concern of many of the legal jurists and the worshipper is only the purification of the body, and he goes beyond the requirement of the sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the heart, and he does not understand purification except in this bodily aspect. And we find that the concern of many of the sufis is the purification of the heart only, to the extent that he will go beyond the requirement of the Sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the body.

So the first group go to the extreme of wasting water and considering to be impure that which is not impure, and staying away from that which has not been legislated to stay away from, this despite their hearts containing different shades of jealousy, arrogance and hatred towards their brothers. In this there is a clear resemblance to the Jews.

The other group goes to the extreme of negligence, they go to great extents to safeguard the heart to the point that they consider ignorance of that which is obligatory to know – such as the evil from which it is obligatory to steer clear of – from those things that safeguard the heart (from actually desiring that evil). In this they do not differentiate between safeguarding the heart from desiring evil, and safeguarding the heart through its knowing the evil and its knowing that with which it has been commanded. Then alongside this negligence and ignorance they do not preserve themselves from the impure things and therefore establish the obligatory purification in the way of the Christians.

So enmity has occurred between these two groups due to their leaving a portion of what they have been commanded with, and due to their bagy – which is to exceed the correct bounds, either by ignoring or omitting the truth, or by enmity and oppression. Bagy sometimes occurs amongst some people, or sometimes with regards to the rights of Allaah – both of these are implied. This is why He said, “out of mutual jealousy and hatred,” for each group was displaying bagy to the other by not acknowledging the others right and not refraining from showing enmity to the other. Allaah said,

“Nor were the People of the Book divided until the clear proof came to them.” (98:4)

“Mankind was one nation and Allaah sent Messengers as bringers of glad-tidings and warners. And He revealed with them the Book in truth so that they may judge amongst mankind in that which they differed. And only those to whom it was given differed concerning it after clear proofs came to them through hatred, one to another.” (2:213)

“Indeed those who divide their religion into sects, you have no concern in them in the least.” (6:159)

“(Always) turning in repentance to Him, and be afraid an dutiful to Him: and establish the prayers and do not be of the polytheists - of those who split up their religion and became sects, each sect rejoicing in that which is with it.” (30:31-32)

This is because each party of the polytheists used to worship whatsoever god their desires dictated as Allaah said, “what you call the polytheists to is hard upon them.”

“O Messengers! Eat of the goodly things and do righteous deeds. Indeed I am Well-Acquainted with what you do. And Verily! This, your religion, is one religion and I am your Lord, so keep your duty to Me. But they have broken their religion into sects, each group rejoicing in what it has.” (23:51-52)

So it becomes clear the way of unity is by means of gathering all of the religion, and acting upon it in its entirety – that is worshipping Allaah Alone without any partners as He ordered, inwardly and outwardly.

The way to disunity is by leaving a portion of that which the servant has been commanded with, and by al-bagy.

The result of unity is: the Mercy and Pleasure of Allaah, His sending salaah upon the servants, and happiness in this world and in the hereafter, and white faces (on the Day of Judgement).

The result of disunity is: the Punishment of Allaah, His Curse, and black faces, and the Messenger (SAW) declaring himself free of them.

This is one of the proofs that consensus is a definitive proof, for when they unite then they are all obeying Allaah in this and have Mercy showered on them. And there cannot be obedience to Allaah and His Mercy by way of an action that He has not commanded, in either belief, saying or action. For if there were to be a saying or action upon which they agreed that had not been commanded by Allaah, then this would not be obedience to Allaah and neither would it be a means of His Mercy. Abu Bakr al-Azeez depended upon this proof in the beginning of his ‘at-Tanbeeh.’

 

‘Majmua Fatawa ‘ (1/14 -17) of Shaykh al-Islam
Translated by Abu Rumaysah

Unity Among Western Muslim Communities - Dr. Ja`far Sheikh Idris

Posted on June 24th, 2008 in Islamic Movement by fisabilillah

Innal hamdalillaahi nahmaduhu wa nasta`eenuhu wa nastaghfiruh, wa na`oodhubillaahi min shuroori anfusinaa wa sayyi’aati a`maalinaa, wa may yahdi llaahu fa huwal muhtad, wa may yudhlil fa lan tajida lahu waliyyan murshidaa, thumma ammaa ba`d:

I think I better start by giving you the characteristics of the ideal Muslim community, as far as unity is concerned. And the ideal Muslim community is, of course, that of the Companions of the Prophet sallallaahu `alaihi wa sallam. So if we aspire to be united we should have that ideal in our mind. We might never attain to that high level, but we should at least keep it as a goal, and as a criterion by which we judge how far towards the unity we have gone. The community of the Companions of the Prophet sallallaahu `alaihi wa sallam was united.

The characteristics of that community are:

First, `aqeedah. And I don’t need to go in the details of that, you are experts in this, being the Salafis. You have one of the Shaikhs of the Salafis here, so…And I like, in fact, when speaking about Muslims, I like to use the word eemaan instead of `aqeedah, because this is the word that is used in the Qur’aan and in the Sunnah of the Prophet sallallaahu `alaihi wa sallam. The word `aqeedah was introduced later on when the Muslims felt that they need to study beliefs of others, of non-Muslims, and compare these beliefs with those of the Muslims. So they looked for a word which is more general than eemaan. They confined the word eemaan to the Muslims. So, we can say the first characteristic is that of eemaan, eemaan that is according to the Qur’aan and the Sunnah of the Prophet sallallaahu `alaihi wa sallam, no deviation at all.

This eemaan had as its natural result brotherhood. Because, as Allaah subhaanahu wa ta`aalaa told the Prophet sallallaahu `alaihi wa sallam, “Lau anfaqta maa fil arDi jamee`an maa allafat bayna quloobihim wa laakinna-llaaha allafa baynahum” [8:63]. Had you spent all the wealth on the earth, you would not have been able to bring their hearts together, to make them brothers, but it was Allaah who made them brothers and Allaah made them brothers by showing them how to believe in Him as the Creator and how to worship Him. Once this belief enters the heart, then those people in whose heart faith has entered, they become brothers. They don’t have to make any effort to become brothers. This is not something that you do by lectures or by organizations, this is something that comes naturally as a result of eemaan entering your heart.

Secondly, `ibaadah. Their `ibaadah was also according to what the Prophet sallallaahu `alaihi wa sallam told them, what they found in the Qur’aan. No bid`ah, they didn’t add or deduct anything from what the Prophet sallallaahu `alaihi wa sallam said. And `ibaadah is important for eemaan, it nourishes eemaan. Eemaan is not something you can have once, and say, if I am a mu’min today, I will be a mu’min forever. You can’t say that. You can’t be sure. You might be a mu’min today and become a kaafir tomorrow. One way of preserving your eemaan is `ibaadah and especially salaah. “Wa la-dhikrullaahi akbar” [29:45].

Third is akhlaaq, moral behavior, and this is the fruit of eemaan and `ibaadah. That is why the Prophet sallallaahu `alaihi wa sallam said, “akmalul mu’mineena eemaanan ahsanuhum khuluqan” [at-Tirmidhee.] The best of the mu’mins in eemaan is the best of them in moral behavior. In Arabic, akhlaaq is confined to the way of treating people. Some brothers disputed with me on that issue, but that will not make them non-Salafis, eh [laughs]? Neither it will make me non-Salafi if I’m proven to be wrong. I think that the word khuluq is not equivalent to morality. Because akhlaaq is confined only to the way of treating people. Morality is more general than this. So, “akmalul mu’mineena eemaanan ahsanuhum khuluqan.” The best of the mu’mins in eemaan is the best of them in treating people”. And the Prophet sallallaahu `alaihi wa sallam also said, “Khayrukum, khayrukum li ahlih” [at-Tirmidhee, ad-Daarimee], and the best of you are the best to their wives. This again is how to treat people. So this is one main fruit of eemaan and `ibaadah. And the Prophet, in fact, made it the sign, the proof. You say in English the tree is by its fruit, so this is the fruit. If you don’t see a person in treating people, and especially his wife, treating them in a good way, that means there is something wrong with this eemaan and with his `ibaadah.

The fourth point is jihaad, and by jihaad here I mean two things. First, jihaad of how to bring about an Islamic society. The Muslims were with the Prophet sallallaahu `alaihi wa sallam in Makkah. When they were there, they were in a minority, they were weak. At that stage they were told to restrain their hands, not to fight, and then they were ordered to make hijraa, and then they were ordered to fight. That is, they were given permission to fight, then they were ordered to fight. And they continued doing jihaad in the two senses, jihaad by the word of mouth and jihaad by the sword.

The last point is that of political unity. The Muslims are supposed to be very distinct from other communities, even in their political organization. And that is why our `ulamaa used to say that jamaa`ah, jamaa`at ul-muslimeen, one of the characteristics, one of the conditions of having a real jamaa`ah, is that it must be ruled by a ruler who follows the Sharee`ah, and it must have `ulamaa who know the Qur`aan and the Sunnah of the Prophet sallallaahu `alaihi wa sallam. Allaah subhaanahu wa ta`aalaa said: “Wa atee`oo llaaha wa atee`oor rasoola wa ulil-amri minkum” [4:59]. “Obey Allaah, obey His Prophet and those who are in authority.” And those who are in authority are, as they say in Arabic, al umaraa’ wal `ulamaa’, the rulers and the learned people.

Does this mean that there was no difference at all among these Companions of the Prophet sallallaahu `alaihi wa sallam? There were differences, but - and this is a big but, as they say - the differences were individual differences. They were not group differences, this happened later on. Aboo Bakr said something, another person disagrees with him, he says no, then the other person tells him that the Prophet sallallaahu `alaihi wa sallam said so and so, Aboo Bakr says, “OK, I ‘m mistaken.” He agrees. `Umar says something, Aboo Bakr differs with him. `Uthmaan says something, `Alee differs with him. And they might make ijtihaad also and they differ in their ijtihaad. But today I am with him on one point, tomorrow I differ with him, then the next day, we both agree and we differ with another brother and so on. So, differences are on the individual level, there were no group differences. This is the ideal thing.

What can we do in our situation? I think it is very important for Muslims living in the West - let us just confine ourselves to the United States - it is very important for Muslims living in the West to be united, because, as I said, I think yesterday, whether we like it or not, we are all considered as Muslims. There is only one label, and sometimes even fundamentalist Muslims. And even those who don’t go to the mosque, since they are Muslims they will be called fundamentalists. And someone said all Muslims are by definition fundamentalists. So there is no way of running away from this, we are all Muslims, we are all fundamentalists, according to some people, and we will be treated as such, so it is better for us to be united. The ideal thing is for all the Muslims, all over the United States, to have one organization, one leadership. And that organization will include all Muslims, whether they are Salafis, or people who have some deviation from the Sunnah, because the Prophet sallallaahu `alaihi wa sallam said that this Ummah will be divided - you know the hadeeth of the Prophet - that they will be divided, but all those divisions are divisions of Muslims. They are Muslims. They are divided, but they are Muslims.

One group, one of them, the best one, it’s called al firqatun naajiyah, the one that is saved, that will go to Paradise, in shaa’ Allaah, follows the way of the Prophet sallallaahu `alaihi wa sallam and the way of the Companions of the Prophet sallallaahu `alaihi wa sallam.

The others have deviations, even in matters of `aqeedah, but the deviations are not so great as to take them out of the fold of Islaam. They will still be Muslims. And if there is an Islamic government, they will give allegiance to that government and they will be treated as Muslims, they will not be prevented from going and making jihaad with the Muslims, they will not be excused from giving zakaah, they will not be asked to give jizyah. They will be treated as Muslims. And the same applies to Muslims who might be Sunni and Salafi, but who drink wine. You might wonder how can a person be Salafi and drink wine. Yes, he might do this because he might be Salafi in his `aqeedah, he has no deviations in his `aqeedah, but he is weak, sometimes he drinks wine, sometimes he might be tempted, or she might be tempted and commit zinaa or so, but still they are Muslims. They will not be expelled from the Muslim community.

So, the ideal thing, and I don’t know whether there is a chance for it to be implemented in reality, is for all the Muslims to have this organization. Now, if we cannot have that ideal, then the second best, there should be coordination among us. If you have, say, 20-30 organizations, we should have one umbrella organization where representatives of people belonging to all these different groups come and discuss things and agree on certain policies which they deem to be necessary for all of us. For example, it should not be left to just one group to decide whether to take part in politics or not. Because if it is only one group, then it will not have a great effect on the political situation in this country, but if Muslims have this group that coordinates all of them, they can give their vote to this or that person and they can have an effect on the policy of this country.

If we cannot have even this, then there is something which we can do, at least we who are here. All people who follow the way of the Prophet and who are sometimes called Salafis, even if they have different organizations, hey should cooperate. At least these people. They should treat each other as brothers, they should not exaggerate the differences among them because the differences might be just organizational, or differences in certain political issues, or differences among leaders and so on. These are very minor differences, so we as people who follow the way of the Prophet sallallaahu `alaihi wa sallam should do our best to act according to these principles that I have just explained.

We should treat other people as Muslims, even if they have deviations, whether deviations in `aqeedah or deviations in conduct. And we should treat them as Muslims, we should cooperate with them in matters in which there is an agreement, we should not alienate them, especially in a country like this. We should do our best to unite the Muslim and this is something that we can do as a group. We can do [that], in shaa’ Allaah.

And here I would like to mention that there are different kinds of organizations and this applies to Muslims and non Muslims. There are people who believe in certain principles, you can call them “principle people”, but they are so rigid that they cannot cooperate with anyone who does not believe in all their principles. Usually these people do not have much influence on the society, they will just be pleased with themselves. They meet, they say nice words to each other, and they feel that they are the best people, but they do not have any effect on the society, because they are so rigid. They cannot cooperate with others. Now, there is the other extreme, people who have no principles at all and whose main objective is, say, to gain power or so. These people unfortunately can have great influence on the society, but one day they are with this group, another day they are with another group, one day they say something, another day they say something different, depending on experience. Whatever furthers worldly objectives, they will follow that.

Now, there is something in between and these are the people who can make a good influence on the society, in shaa’ Allaah. I hope you will be among them, people who believe in the truth, who follow the Qur’aan and Sunnah of the Prophet sallallaahu `alaihi wa sallam, but who are also flexible. They say this is the truth, this is the ideal thing, we abide by this, but this group, judging by this criterion is the nearest one to us, so we cooperate with them. That group is the second nearest to us and so on. And they will be ready to cooperate even with non Muslims, on issues which, judging by our Islamic criteria, are good things. We cooperate with them. There is a statement by Ibn ul Qayyim in Zaad ul Ma`aad - I wish I could have it with me - he says that anyone who asks to be helped - something like this - anyone who asks to be helped on something which we deem to be good and with which Allaah will be pleased, if a person asks to be helped, on an issue like this, then he should be helped, irrespective of whether he is kaafir, or faasiq, or mubtadi` or whatever. And I liken this to a person who is making a building and someone comes and says I will help you, I will provide you with some bricks. You will not say, “you are a kaafir, I don’t accept your bricks,” because I want to build and he is helping me to build the house. I am building the house of Islaam, so whoever likes to cooperate in this can.If some people want to wage a kind of war against drugs and they ask me to cooperate with them, and it is in my capacity to help, then I do that. And all the vices that are in the society, because the further the people go from these vices, the more likely they are to accept the truth of Islaam.

The person who is always drunk, the person who indulges in zinaa all the time, is further from the truth than the one who is sober, who is morally upright,even if he is a kaafir. He is nearer to fitra, nearer to his true human nature and therefore he is more likely to accept Islaam than a person who indulges in these vices.

Also, one thing we should avoid, and I’m telling you here from experience, and I heard brother Zarabozo saying this, I came only in the last fifteen minutes… Don’t be partisan. There is a difference between working in a group and making a political party. Especially in your situation, especially at this stage, especially in this country, don’t change your Islamic organizations into political parties. In fact one of the complaints that I had against our Islamic organizations in the Muslim world was that they were changed into political parties and in fact the worst of the political parties. Not the parties in the democratic countries, but the parties in the communist countries. Perhaps many of you might not know, but in a communist party if the leaders agree on something… there is what they call the central democracy… 20 or 30 people would come to discuss - they are free to discuss - then they vote and whatever opinion is accepted by the party by counting votes, say by 12 to 8, then that becomes part of the ideology of the communist party. If you oppose the decision of this committee, then you will be opposing communism and therefore you will not be tolerated. If you are fortunate you will be expelled, otherwise something else will happen to you.

Many Islamic organizations adopted the same thing, the leaders would come and discuss and make a standpoint, issue a statement on a certain political issue. All members who belong to that Islamic organization will be bound by that statement and they would be expected to defend whatever is written in that statement irrespective of whether they agree or not.

I told many leaders whom I met that this is not Islamic. In Islaam you should not defend something in which you don’t believe. And I used to tell my brothers in the Sudan that the most I can do is just to keep silent, but I cannot go and say “I believe in so and so”, and my heart tells me “you are a liar, you are a liar, you are a liar.” I cannot do this, because this religion is based on honesty, you cannot tell me to be Islamic and dishonest at the same time. So you should avoid this. And it is because of this that differences instead of becoming individual differences became group differences.

Suppose that there are two Islamic political parties. This is a party and this is a party and there is an issue they want to do discuss. The leaders of this group meet and they say our decision is X. And suppose that they allowed all the people to vote and the voting was, say, 60 to 40. So you adopt this position X. These other people adopted the other position, again by 60 to 40, position Y. Now, this whole group will be against this group, but if you left it to the individuals, then the 40 here would be with the 60 here and the 40 here would be with the 60 here and the difference would not be one group against another group, but some individuals against other individuals. So you should avoid this. And that does not apply to political matters only, even in matters of ijtihaad, minor matters of `ibaadah - and when I say minor I don’t want to say unimportant or, as some people say, trivial. No, there is nothing trivial in the religion, Allaah does not send his Prophet to busy himself with trivial things. Even the cutting of nails is not a trivial thing. But, of course, it is minor, compared with salaah, or siyaam or other matters. So we should not, especially in matters of ijtihaad, we should not quarrel, we should give room to brothers to express their opinions, to differ. We agree only on the main principles.

If we know a brother always violates these principles, he always goes against something which he knows to be in the Sunnah of the Prophet and this has been explained to him very clearly several times and he goes against this and on another occasion he goes against another hadeeth, then we say you are not one of us, you do not belong to our group, because you have now violated a principle. But if he makes a mistake and he follows an `aalim in his wrong ijtihaad in any matter, we don’t expel him from our community, we do not say, “you are not Salafi”. We should have as an ideal, as I said, the community of the Companions of the Prophet sallallaahu `alaihi wa sallam.

http://www.islaam.com/Article.aspx?id=115

Let Us Be Muslims: Docklands Weekly Halaqa

Posted on June 24th, 2008 in General by fisabilillah

O you who believe, respond to Allah and the Messenger when He calls you to what gives you life, and be sure that Allah intervenes between man and his heart, and that to Him you shall be gathered.

“Does my supplication make you happy?“

Posted on June 24th, 2008 in General by fisabilillah

” Verily, there has come to you a Messenger from amongst yourselves. It grieves him that you should experience any injury or difficulty. He is anxious over you; for the believers, he is full of pity, kind, and merciful.“
[at-Tawbah; 128]

 

‘A’ishah narrated:

“Once, when I saw the Prophet in a good mood, I said to him: “O Messenger of Allah! Supplicate to Allah for me!”

So, he said: “O Allah! Forgive ‘A’ishah her past and future sins, what she has hidden, as well as what she has made apparent.“

So, I began smiling, to the point that my head fell into my lap out of joy.

The Messenger of Allah said to me: “Does my supplication make you happy?“

I replied: “And how can your supplication not make me happy?”

He then said: “By Allah, it is the supplication that I make for my Ummah in every prayer.“

Reported in ‘Sahih Mawarid adh-Dhaman’ (# 1875), and it is in ‘as-Silsilah as-Sahihah’ (# 2254#)

Ornamentation Of The Student Of Knowledge: A Look At An Interchange Between Scholars - Notes on online learning [Ust Abul Hussain]

Posted on June 16th, 2008 in General, Life by fisabilillah

The Continuity of Purposed Scholarship Methods In Najd

A few years back while reading through Shaikh Saleh Uthaymeen’s (r) Sharh of Shaikh Bakr Abo Zayd’s (r) Huliyat Talib al Ilm (A Work Based In The Pursuing Knowledge Genre) there were a number of issues that remained for me points of reflection. It is these matters of which I feel an intense desire to communicate and share with the reading audience.

 

Shaikh Uthaymeen (r) out of all the Najdi, Saudi Ulema holds an interesting place in my thought for a number of reasons. Some of these reasons are too personal to digitalize and publish online and others because of their beneficial nature demand to be  made known.
Shaikh Uthaymeen (r) was an inheritor of the teaching method of and an initmate student of the esteemed Hanabali scholar, who was the only Najdi to interpret the whole of the Qur’an, the Faqih Shaikh Nasr as-Sa’adi (r). Shaikh as-Sa’adi (r) employed a teaching method in community of Unayza, Najd which deeply impressed, shaped and affected Shaikh Uthaymeen (r).

To begin with Shaikh Sa’adi (r) focused on the works of Shaikh al Islam Ibn Taymiyah (r) and others from the Hanbali school like al Bahuuti. He put much emphasis on linguistic studies so he taught most of the old Azhar language curriculum up to the al Fiyah Ibn Malik. Learning was based on texts and stages and teaching was oral commentary interlaced with inquiring questions that could determine the student’s understanding plus student participation. Learning was in stages and was a marriage of theory and application in which we find that traditional texts and primers (mutoon) along primary sources being taught (Qur’an and Hadith). Shaikh Uthaymeen (r) inherited this system and continued this tradition of teaching so that we find the Sa’adi system continue