As salam Alaikum wr br
A Wise Young Muslim Boy Many years ago, during the time of the Tâbi'în
(the
generation of Muslims after the Sahâbah), Baghdâd was a great city of
Islam.
In fact, it was the capital of the Islamic Empire and, because of the
great number of scholars who lived there, it was the center of Islamic
knowledge.
One day, the ruler of Rome at the time sent an envoy to Baghdad with
three
challenges for the Muslims. When the messenger reached the city, he
informed the khalîfah that he had three questions which he challenged
the
Muslims to answer.The khalîfah gathered together all the scholars of
the
city and the Roman messenger climbed upon a high platform and said,
"I
have come with three questions. If you answer them, then I will leave
with
you a great amount of wealth which I have brought from the king of
Rome."
As for the questions, they were: "What was there before Allâh?" "In
which
direction does Allâh face?" "What is Allâh engaged in at this
moment?"The
great assembly of people were silent. (Can you think of answers to
these
questions?) In the midst of these brilliant scholars and students of
Islam
was a man looking on with his young son. "O my dear father! I will
answer
him and silence him!" said the youth. So the boy sought the
permission of
the khalîfah to give the answers and he was given the permission to
do
so.The Roman addressed the young Muslim and repeated his first
question,
"What was there before Allâh?"The boy asked, "Do you know how to
count?""Yes," said the man."Then count down from ten!" So the Roman
counted down, "ten, nine, eight, ..." until he reached "one" and he
stopped counting"But what comes before 'one'?" asked the boy."There
is
nothing before one- that is it!" said the man.
"Well then, if there obviously is nothing before the arithmetic 'one',
then how do you expect that there should be anything before the 'One'
who
is Absolute Truth, All-Eternal, Everlasting the First, the Last, the
Manifest, the Hidden?"Now the man was surprised by this direct answer
which he could not dispute. So he asked, "Then tell me, in which
direction
is Allâh facing?""Bring a candle and light it," said the boy, "and
tell me
in which direction the flame is facing.""But the flame is just light-
it
spreads in each of the four directions,North, South, East and West. It
does not face any one direction only," said the man in wonderment.The
boy
cried, "Then if this physical light spreads in all four directions
such
that you cannot tell me which way it faces, then what do you expect of
the
Nûr-us-Samâwâti-wal-'Ard: Allâh - the Light of the Heavens and the
Earth!?
Light upon Light, Allâh faces all directions at all times.
"The Roman was stupified and astounded that here was a young child
answering his challenges in such a way that he could not argue
against the
proofs.
So, he desperately wanted to try his final question. But before doing
so,
the boy said,"Wait!
You are the one who is asking the questions and I am the one who is
giving
the answer to these challenges. It is only fair that you should come
down
to where I am standing and that I should go up where you are right
now, in
order that the answers may be heard as clearly as the questions."This
seemed reasonable to the Roman, so he came down from where he was
standing
and the boy ascended the platform. Then the man repeated his final
challenge, "Tell me, what is Allâh doing at this moment?"The boy
proudly
answered, "At this moment, when Allâh found upon this high platform a
liar
and mocker of Islam, He caused him to descend and brought him low. And
as
for the one who believed in the Oneness of Allâh, He raised him up and
established the Truth. Every day He exercises (universal) power (Surah
55
ar-Rahmân, Verse 29).
"The Roman had nothing to say except to leave and return back to his
country, defeated.
Meanwhile, this young boy grew up to become one of the most famous
scholars of Islam. Allâh, the Exalted, blessed him with special wisdom
and
knowledge of the deen. His name was Abu Hanîfah (rahmatullâh 'alayhi-
Allâh have mercy on him) and he is known today as Imâm-e-A'dham, the
Great
Imâm and scholar of Islam.
[Adapted into English from "Manâqib Abî Hanîfah" written by Imâm
Muwaffaq
Ibn Ahmad al-Makki (d. 568 Hijri). Dar al - Kitâb al-'Arabiy, Beirut,
1981/1401H.]Biography of Imam Abu Hanifa - by Dr. G.F. HaddadLife of
Imam
Abu Hanifa No virus found in this incoming message.Checked by AVG -
www.avg.comVersion: 8.5.339 / Virus Database: 270.12.61/2167 -
Release
Date:
--~--~---------~--~----~------------~-------~--~----~
Our Lord! Accept (this service) from us: For you are the All-Hearing, the All-knowing. (Al Qur'an 2:127)
__________________________________________________________________
Showing posts with label ISLAM. Show all posts
Showing posts with label ISLAM. Show all posts
Tuesday, June 30, 2009
Wednesday, June 24, 2009
Muslim Women, Domestic Violence and the Role of Education and Awareness Programs
By Altaf Husain
Imagine not knowing anything about Muslims except that they are sponsors of terrorism and that they are usually Arabs. With regards to women, the stories are even bleaker. They show that Muslims oppress their women, that they arbitrarily marry more than one wife and that their view of women is demeaning enough to condone honor killings. Sound a bit like the evening news? One can ask oneself just how much positive information is ever presented about Muslim women or the family structure in Islam?
A majority of the news about Muslims in North America rarely seems to be produced from an educational or informative point of view. Rather, the public is given unhealthy doses of sensational and unrepresentative stories about incidences of domestic violence, honor killings and child abuse in the Muslim community. What the media fails to mention is that among the six to eight million Muslims in North America, abuse is rare. There is no doubt that we have our problems. However, our problems are the exception and not, as the news media seem to present it, the rule. Even less is mentioned in the media about the efforts of the Muslim community in North American to address issues related to social services with children, youth, and the family.
Ironically, one of the most positive aspects of Islamic law is the freedom, honor and prestige it assigns to Muslim women regardless of their race, nationality or socioeconomic status. No other religion or ideology can parallel the high regard that Islam has for women. For example,
Two Nigerian women in school.
the truth about the modest head covering (the hijab) may be shocking to the average person unfamiliar with Islam. Muslim women do not consider themselves oppressed because they have to wear modest clothing and to cover their hair. On this point of Islamically prescribed clothing, a Muslim woman rarely considers it a factor limiting her personal growth. Indeed, given the vastly important role ascribed to women in Islam, it seems rather shallow to only limit the discussion to what kind of clothing they wear. Even a simple survey would reveal a surprisingly high number of Muslim women who are educated and involved in professional careers. Of course, much like in the larger American society, there are also many Muslim women who despite possessing degrees in higher education are choosing to stay at home despite possessing degrees in higher education. These women are choosing to do this in order to devote more time to their children and families.
Furthermore, the Muslim community in North America owes its tremendous growth and vitality to the adaptive abilities and resilience of our women. As a community of immigrants and new American entrants into Islam, we have relied heavily on Muslim women to help in all aspects of professional and community life. It is worth reiterating that the Quran in no way condones or tolerates the abuse of one human being by another and especially not the abuse of women. The Prophet Muhammad (peace be upon him) stressed to his companions that the best among them in stature would be the one who is the best in his dealings and treatment of his wife. If there is so much to be appreciated about the Muslim women, what leads to the incidences of domestic violence or any other problem involving maltreatment and abuse of women? How prevalent is the problem?
Addressing Abuse in the Muslim Community
The Muslim community needs to make great strides towards the establishment of local social service providers. In addition, the community must undertake several measures to gather more information about the incidences of domestic violence and other forms of abuse in which women are the victims. In general, documenting cases of abuse possesses several challenges to both Muslims and non-Muslims. Women experience intense feelings of guilt and shame assuming that their actions perpetrated the abuse. Some women fear that reporting the abuse may bring harm to the abuser. The result in either case is that women rarely report cases of abuse. Further efforts are necessary to educate women about abuse and to increase their awareness about the availability of professional help. Such efforts may lead to greater self-reporting cases of abuse.
Role of Muslim Human Service Professionals
Similarly, Muslim human service professionals need to educate the entire Muslim community about abuse and about the negative consequences of abuse on the mental and emotional health of the women involved. Efforts in major cities like Los Angeles, New York, Chicago, Philadelphia, Toronto and Winnipeg are beginning to address domestic violence issues. More work is needed. Increased funding and support from government and foundation grants must be sought to sponsor educational and awareness programs. Overall, the pioneering efforts of human service professionals in some of the major cities deserve support from both the public and the private sectors. The abuse of women in any form tears the social fabric that binds together not only families but also communities in general. The Muslim community is very much concerned about the incidences of abuse and violence that occur in all families and especially in Muslim families. The media and policy makers must convince themselves that abuse is neither condoned nor tolerated in Islam. Finally, the Muslim community needs to take additional steps to increase the awareness of Muslim women about abuse and the availability of resources to address the mental and emotional health concerns arising from abuse.
Altaf Husainis a social worker in the United States and has been a contributing writer to IslamOnline since its inception.
Imagine not knowing anything about Muslims except that they are sponsors of terrorism and that they are usually Arabs. With regards to women, the stories are even bleaker. They show that Muslims oppress their women, that they arbitrarily marry more than one wife and that their view of women is demeaning enough to condone honor killings. Sound a bit like the evening news? One can ask oneself just how much positive information is ever presented about Muslim women or the family structure in Islam?
A majority of the news about Muslims in North America rarely seems to be produced from an educational or informative point of view. Rather, the public is given unhealthy doses of sensational and unrepresentative stories about incidences of domestic violence, honor killings and child abuse in the Muslim community. What the media fails to mention is that among the six to eight million Muslims in North America, abuse is rare. There is no doubt that we have our problems. However, our problems are the exception and not, as the news media seem to present it, the rule. Even less is mentioned in the media about the efforts of the Muslim community in North American to address issues related to social services with children, youth, and the family.
Ironically, one of the most positive aspects of Islamic law is the freedom, honor and prestige it assigns to Muslim women regardless of their race, nationality or socioeconomic status. No other religion or ideology can parallel the high regard that Islam has for women. For example,
Two Nigerian women in school.
the truth about the modest head covering (the hijab) may be shocking to the average person unfamiliar with Islam. Muslim women do not consider themselves oppressed because they have to wear modest clothing and to cover their hair. On this point of Islamically prescribed clothing, a Muslim woman rarely considers it a factor limiting her personal growth. Indeed, given the vastly important role ascribed to women in Islam, it seems rather shallow to only limit the discussion to what kind of clothing they wear. Even a simple survey would reveal a surprisingly high number of Muslim women who are educated and involved in professional careers. Of course, much like in the larger American society, there are also many Muslim women who despite possessing degrees in higher education are choosing to stay at home despite possessing degrees in higher education. These women are choosing to do this in order to devote more time to their children and families.
Furthermore, the Muslim community in North America owes its tremendous growth and vitality to the adaptive abilities and resilience of our women. As a community of immigrants and new American entrants into Islam, we have relied heavily on Muslim women to help in all aspects of professional and community life. It is worth reiterating that the Quran in no way condones or tolerates the abuse of one human being by another and especially not the abuse of women. The Prophet Muhammad (peace be upon him) stressed to his companions that the best among them in stature would be the one who is the best in his dealings and treatment of his wife. If there is so much to be appreciated about the Muslim women, what leads to the incidences of domestic violence or any other problem involving maltreatment and abuse of women? How prevalent is the problem?
Addressing Abuse in the Muslim Community
The Muslim community needs to make great strides towards the establishment of local social service providers. In addition, the community must undertake several measures to gather more information about the incidences of domestic violence and other forms of abuse in which women are the victims. In general, documenting cases of abuse possesses several challenges to both Muslims and non-Muslims. Women experience intense feelings of guilt and shame assuming that their actions perpetrated the abuse. Some women fear that reporting the abuse may bring harm to the abuser. The result in either case is that women rarely report cases of abuse. Further efforts are necessary to educate women about abuse and to increase their awareness about the availability of professional help. Such efforts may lead to greater self-reporting cases of abuse.
Role of Muslim Human Service Professionals
Similarly, Muslim human service professionals need to educate the entire Muslim community about abuse and about the negative consequences of abuse on the mental and emotional health of the women involved. Efforts in major cities like Los Angeles, New York, Chicago, Philadelphia, Toronto and Winnipeg are beginning to address domestic violence issues. More work is needed. Increased funding and support from government and foundation grants must be sought to sponsor educational and awareness programs. Overall, the pioneering efforts of human service professionals in some of the major cities deserve support from both the public and the private sectors. The abuse of women in any form tears the social fabric that binds together not only families but also communities in general. The Muslim community is very much concerned about the incidences of abuse and violence that occur in all families and especially in Muslim families. The media and policy makers must convince themselves that abuse is neither condoned nor tolerated in Islam. Finally, the Muslim community needs to take additional steps to increase the awareness of Muslim women about abuse and the availability of resources to address the mental and emotional health concerns arising from abuse.
Altaf Husainis a social worker in the United States and has been a contributing writer to IslamOnline since its inception.
Friday, June 19, 2009
Muslims...The Importance of Manners ....Bukhari's Book of Manners #360, Abu Dawud, Tirmidhi, and Hakim
The Importance of Manners
________________________________________
...Abu Darda' reported that the Prophet of Allah, upon him be peace, said,
"Nothing is weightier on the Scale of Deeds than one's good manners."
Bukhari's Book of Manners #271, Abu Dawud, Tirmidhi, Ahmad, and Ibn Hibban.
________________________________________
Abu Huraira, r.a., said,
"I heard Abu al Qasim (the Prophet), say, 'The best among you in Islam are those with the best manners, so long as they develop a sense of understanding.' "
Bukhari's Book of Manners #286 and Ahmad
________________________________________
The Prophet (saaws) said:
"The most beloved of Allah's servants to Allah are those with the best manners."
At-Tabaraanee collected it, and Albani authenticated it in Silsilatul-AHaadeethis-Saheehah (#432).
________________________________________
... 'Abd Allah ibn 'Amr said,
"The Prophet of Allah was never obscene or coarse. Rather, he used to tell us that the best among us were those with the best manners."
Sahih Bukhari, Muslim, and Tirmidhi
________________________________________
... Anas said,
"I served the Prophet of Allah for ten years. During that time, he never once said to me as much as 'Oof' if I did something wrong. He never asked me, if I had failed to do something, 'Why did you not do it?,' and he never said to me, if I had done something wrong, 'Why did you do it?' "
Sahih Bukhari, Muslim and Ahmad
________________________________________
... Abu Huraira, r.a., said that the Prophet of Allah said,
"If one has good manners, one may attain the same level of merit as those who spend their nights in prayer."
Bukhari's Book of Manners # 285, Hakim, and Abu Dawud
________________________________________
... Abu Hurairah reported that the Prophet of Allah said,
"And what is most likely to send people to Paradise? Being conscious of Allah and good manners."
Bukhari's Book of Manners # 290, Tirmidhi, Ibn Majah, and Ahmad
________________________________________
... Nawas ibn Sam'an reported
that the Prophet of Allah was asked about doing good and evil. He replied, "Doing good is having good manners. Doing evil is what troubles you inside and what you would not like others to know about."
Bukhari's Book of Manners # 296, Muslim, Tirmidhi, Darimi, Abu 'Awanah, Hakim, and Ibn Hibban.
________________________________________
The Prophet of Allah said,
"He who does not show mercy to our young or show esteem for our elders is not one of us."
Bukhari's Book of Manners #360, Abu Dawud, Tirmidhi, and Hakim
Saturday, June 13, 2009
Recession: When casino economy meets real economy
Falling economic activity in one or more industries or sectors is not uncommon even during more general periods of sustained economic growth. As an example manufacturing employment in the UK fell from 4.5 million to 3.2 million (1) between 1997 and 2007 - a 10 year period over which UK-wide economic growth rose by a robust 3% per annum on average in real terms (2).
It is however rare for a sub sector to cause the whole economy to go into recession. However, this is exactly what’s happened during the current financial crisis and subsequent recession. The collapse of high risk ‘sub-prime’ lending in the USA exposed the fragility and global interdependence of financial markets.The failure of this specific area of finance initiated a chain reaction that resulted in, until recently, highly profitable century-old global financial institutions filing for bankruptcy, sometimes, overnight. In the UK, Northern Rock, a bank from the North East of England, went bankrupt, after which other banks were kept afloat only as a result of Government bail-outs and guarantees.With domestic and international financial sectors in turmoil, the many heavily indebted businesses found it difficult to raise funds while debt-ridden individuals could no longer afford to borrow to finance unsustainable consumption levels.The subsequent fall in demand for consumer goods led to production cut-backs and rising unemployment. In the fourth quarter of 2008 the UK economy was officially in recession - defined as two quarters of negative economic growth. This is how the casino financial economy initiated and caused a devastating recession in the real economy.
DEBT FUELLED GROWTH
The finance sector (comprising mainly of banking, finance and insurance industries) has grown in significance in the last decade.While the manufacturing sector was in terminal decline, jobs in finance grew from 5 million to 6.6 million between 1997 and 2007 (1), accounting for 1 in 5 of all jobs in the UK. It is no coincidence that debt levels over this period also surged.
Britain’s total debt exploded during the economic boom.The total debt owed by government, businesses and individuals - commonly known as gross external debt - rose from 1.7 trillion in 1997 to £5.7 trillion in 2007, an increase of 238% (3). It was this astounding growth in debt from all sections of society that propelled continuous economic growth over the last decade.At the end of 2007, Britain’s total external debt stood at over 400% of GDP (the total value of goods and services produced by the UK) of approximately £1.5 trillion per annum. That’s equivalent to a debt of £94,000 for every man, woman and child in the UK. Indeed, this was in 2007 before the onset of the financial crisis and the bank bail-outs which have been largely funded by government borrowing. Given the estimated £1.5 trillion in new government debt to prop up banks during 2008 (4) UK debt per capita is estimated to comfortably exceed £100,000.
Household spending, which accounts for two thirds of all expenditure in the UK economy, was financed by cheap and easy credit following the deregulation of banking during the 1980s.When people ran out of income and savings to buy Banks encouraged the spending binge by offering ever greater credit to ever more riskier debtors. Banks made huge profits, with bankers earning colossal bonuses, and justified such lending arguing their new business models had diversified debtor risk by packaging riskier debt in the form of collateralised debt obligations (or CDO’s) and other such instruments. Governments encouraged these ‘gambling’ practices, no doubt allured by the prospects of greater tax revenues from the extraordinary profit-making banking sector and the not coincidental simultaneous property and asset booms, by further loosening banking regulation 5) to accommodate new banking ‘business models’
BANKING - THE FALSE ECONOMY
Bust followed boom in common with the 1970s, 1980s and 1990s as asset bubbles (over priced property and share values) burst. However unlike the recent recessions, but not for the first time, the recession was associated with a collapse in the financial sector.
So-called financial assets like CDO’s, mortgaged debt obligation, and credit default swaps could not find willing buyers and proved to be effectively worthless, resulting in huge shortfalls in bank balance sheets.The previously acclaimed highly efficient banking business model proved unworkable as credit become scarce (liquidity crisis) when banks stopped lending to one another because each was protecting its own assets and no one trusted the value of the collateral they previously lauded. Banks worth multi-billions of dollars in market capitalisation filed for bankruptcy overnight as share values fell when investors realised the false and hollow nature of banking assets.This had a negative feedback effect as banking stocks and shares were the very ‘assets’ that the financial sector relied upon to prop up company balance sheets and so market capitalisation was further undermined.Together these events precipitated a systemic collapse of the whole interdependent financial system. More banks teetered on the edge of collapse. Free market economists, capitalist thinkers and political commentators paradoxically yet vociferously argued ‘banks were too big to fail’ implying the ramifications of banking failures were too monstrous to imagine.The government obliged their friends and close allies in banking and committed trillions of tax payer money to fully bailing-out the banking sector using loans, government guarantees and the buying up of so-called toxic (worthless) banking assets despite undermining competitiveness in the sector and encouraging banks to behave even more recklessly.
The financial sector had epitomised capitalism in terms of values, culture, policies and outlook more than any other sector in the economy.The systemic and fatal collapse of finance was thus a clear and damning indictment of capitalism itself.
FINANCE AND THE REAL ECONOMY
With the finance sector barely able to stand on its own feet how was it to continue to fuel the debt ridden economy. Despite central banks individually and collectively lowering interest rates (the cost of capital or borrowing) and pumping trillions of public money into the financial market to kick start lending, banks simply hoarded the funds to cover for their worthless collateralised assets which severely depleted their balance sheets. Businesses and households that had relied on borrowing to fund their spending, found credit more difficult to access. Since credit was fuelling economic growth this directly impacted on the real economy as spending on goods and services dropped, prices fell, and with it company profitability, thereby forcing businesses to cut back production and staff.
The biggest falls in economic activity have been in consumer goods: cars and ‘white goods’ such as washing machines and fridges.These are primarily financed by credit and in recent years loan agreements have been designed to be more manageable and more readily available to entice an ever greater number of households to continue to buy what they don’t need so that companies can maintain high and more profitable production growth schedules. Though this model of capitalist economic growth is clearly unsustainable, it has devastating consequences, as it causes a downward negative economic spiral.When production falls unemployment rises which in turn causes lower spending on goods and services, lower production and more unemployment.The economic decline quickly becomes more widespread and more prevailing, generating its own negative momentum. At the start of 2009 unemployment in the UK officially rose to 2 million and is forecast to rise to 3 million before the end of the year.The UK economy is presently forecast to contract by 3% in 2009 and remain in decline in 2010. These are probably optimistic forecasts given that official forecasts have been downgraded several times already since the start of the crisis.
HUMAN CONSEQUENCES OF THE RECESSIONARY CRISIS
Capitalists view recessions in cold and calculated terms quantifying only the loss (destruction) of wealth and property - the number of jobs lost and business closures. However, recessions have huge social as well as economic consequences. Presently, unemployment is rising throughout the UK, across all sectors and industries.A loss of livelihood has huge ramifications for individuals, families, communities and society at large. Some communities will be blighted for decades as in previous recessions - for example coal mining communities remain largely ruined from the recession in the 1980s .Tens of thousands of families unable to pay their debts have already lost their homes and possessions. Some have even committed suicide unable to bear the consequences of their debts and a loss of livelihood. Job insecurity exists even among those who are still employed who fear that they may be next to be made redundant. During recessions government tax receipts drop while expenditure rises due to benefit payments to the unemployed and poor. Central and local government claw back funding from elsewhere by cutting back expenditure on schools and hospitals, assistance for the elderly and help for the weak and vulnerable - for example cut backs in local meals-on-wheels for the elderly and less funding for local libraries. Economically strained times lead to increasing demands on public services like police and hospitals from accelerating crime and rising stress levels and a general physical and mental deterioration in health. Family relationships tend to strain during recessionary times with potentially painful and lasting impacts on children. Thus recessions spread insecurity and instability contributing to a plethora of social ills.
ISLAM’S ECONOMIC APPROACH
In Islam the success of the economy is not judged by the size of GDP. High GDP in the UK, equating to income per head of £24,000 per annum, among the highest in the world, conceals the heavily debt ridden economy. Importantly, GDP or income per head says little about the distribution of wealth.This is exemplified by the fact that according to government data nearly 3 million children in the UK live in relative poverty (6) in spite of high GDP levels and growth rates.
In contrast to Capitalism, the success of the economic model in Islam is judged by its ability to secure the satisfaction of the basic needs of every citizen.
Bukhari narrated from Ibn Umar:The Prophet (sallallahu alaihi wasallam) said: “The Imam is in charge (ra’i) and he is responsible for his citizens.”
The Prophet (saw) also said: “Do you have, son of Adam, of your property except that which you ate and consumed, that which you wore and exhausted, and that which you donated and kept (for yourself)?”
Islam’s focus is on the real economy which is the wealth creating aspect of any economy. Finance in Islam is not an end in itself as there is no interest (Riba). “That is because they say: “Trading is only like Riba,” whereas Allah has permitted trading and forbidden Riba” [Surah al-Baqarah]
While finance plays an important role in business and economics in Islam it is exclusively (6) in the context of partnerships where the financial contributing partner(s) are involved with the ‘body’ (those running the day to day business) partners aiming to generate a profit from their business activities or sharing the loss if the business fails.
In contrast to capitalism, finance in Islam is intrinsically tied to the real economy and does not become an industry in itself.This eliminates the potential for generating self-destructive financial instruments that have been so pivotal in the collapse of the capitalist financial sector.
The prohibition of interest works in tandem with the ruling that the monetary unit in Islam is effectively the gold and silver standard and this prohibits credit creation.Thus the monetary base of the economy in Islam changes only with growth in the real economy through the creation of wealth or increase in productivity.This minimises inflationary pressures; provides economic stability and ensures sustainable growth without the destructive boom and bust cycle.
CONCLUSION
Capitalism’s flaws and systemic failures have been clearly exposed by the current crisis.The capitalist economic model, therefore, does not deserve to be emulated by the Muslim world. By contrast, the Islamic ideology and rulings provide real practical solutions to the economic problems of the day.The Islamic economic system with its focus on the real (not financial) economy has withstood the test of time, and with the money supply tied to gold and silver provides a model of sustainable and responsible growth, with distribution of the nations wealth at its core.
Notes:
1. Workforce jobs by industry : United Kingdom: Thousands: Seasonally adjusted http://www.statistics.gov.uk/STATBASE/tsdataset.asp?vlnk=495&More=N&All=Y
2. GVA at Basic Prices, Seasonally adjusted http://www.statistics.gov.uk/statbase/TSDdownload2.asp
3. Pink Book http://www.statistics.gov.uk/StatBase/TSDSelection1.asp
4. Business.scotsman.com http://business.scotsman.com/lloydstsb/Banks--add--1.5000273.jp
5. Basel II Banking Accords
6. http://news.bbc.co.uk/1/hi/uk_politics/6497981.stm
7. Muslims are allowed to borrow and lend money without interest only
Sunday, June 07, 2009
Notes About Muslimah's Rights
"NIQAB" IS NOT MANDATORY
While identifying the parts of a woman’s body which should be covered, the Qur’an also gives us evidence to refute the claim of those who associate "Niqab" (Veils, face covers) as an ingredient of a women’s dress code ordained by Allah.
THE EXAMPLE OF MARY
Mary the mother of Jesus (p) is mentioned in the Qur'an as the woman chosen and purified above all the women of all the worlds.
"And when the angels said: O Mary! surely Allah has chosen you and purified you and chosen you above the women of all the worlds." (3:42)
She has been called as an example for the believers and her conduct is called to exemplify:
"And Allah sets forth an example to those who believe . . . Mary, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Sustainer and His books, and she was of, the obedient ones. (66:11-12)
In observing her behavior mentioned in the Qur'an, we see that as she appears from seclusion with young Jesus, her people recognised her. Now had she been wearing a "Niqab" to cover her face, her people would not have identified her immediately as she had appeared from seclusion. This informs us that she was not covering her face i.e. not wearing a "Niqab", as mentioned in the following verses:
"And she came to her people with him, carrying him (with her). They (having recognized her) said: ‘O Mary! surely you have done a strange thing. O sister of Haroon! your father was not a bad man, nor, was your mother an unchaste woman.’ But she pointed to him. They said: ‘How should we speak to one who was a child in the cradle?’ He (Jesus) said: ‘Surely I am a servant of Allah; He has given me the Book and made me a prophet." (19:27-30)
Mary's recognition by her people indicates that she was not wearing a "Niqab" to protect her face from being seen.
In the Qur'an there is further evidence which negates the practice of wearing "Niqab". After Allah informs Nabi (SAW) about marriage with certain relations He further reminds:
"It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things." (33:52)
In the above verse it is clearly mentioned that Nabi (SAW) was also in a position to see the "Husn" i.e. Beauty of women and this clearly establishes that women not related to the Prophet did not wear "Niqab" or veils to cover their faces when they used to appear in front of him. We must realize that attributing anything to Allah which He has not ordained is a very serious action on our part. Allah has informed us through His messenger that attributing anything to Allah which He did not made as an obligation is "haraam" i.e Forbidden, as the following verse states:
"Say: Surely my Sustainer has prohibited (made haraam) indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know." (7:33)
"Niqab" has not been made mandatory by any verse of the Qur’an, it is a cultural practice of pagan tribes and unbelievers. The Qur’an also identifies unbelievers who used to cover them selves up with their garments. Allah informs us through Noah:
"And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride." (71:7)
We should strive to in-form and re-form our selves through Qur’anic guidance.
CAN WOMEN TALK TO MEN TO WHOM THEY ARE NOT RELATED (NOT MARRIED) ? UNDER WHAT CIRCUMSTANCES ?
In the Qur'an we have the example of Moses (p) as he is shown to hold a conversation with two women who are not married to him yet. This conversation clearly indicates that women can talk to men who are not related to them, provided it is for important tasks only and not complacent speech, as complacency in speech is not allowed by verse 33:32. The following verses identify the conversation of Moses with the two women who are not related to him.
"And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer! surely I stand in need of whatever good Thou mayest send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people." (28:23-25)
The above example which depicts the conversation of a messenger of Allah with two un-married girls is a clear indicator that women can talk with men who are unrelated to them provided it is for important tasks and is done within the limits ordained by Allah.
In talking with un related men or strangers the believing women are informed about the type of behaviour they should maintain. Allah informs us through the Nabi:
"O Women of the Nabi! You are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a recognised utterence." (33:32)
With unrelated men, a woman may engage in a conversation but it should be within the limits ordained by the divine code and should not be directed as complacent speech.
ARE MEN A DEGREE ABOVE WOMEN?
People having a narrow look at the guidance of Allah’s Book, are often seen intimating that men are superiour to women. They back up this statement just by a portion of verse 2:228 of Sura Al-Baqara, and do not present the whole context, but rather reach this short sighted conclusion and imply that Islam maintains the superiority of men against women. It is an irony that the very verse which equates rights and obligations of gender is usually quoted to say that men are superior to women. What they fail to realize is that in matters of biological construction men and women are different and have certain rights related to that aspect (i.e. maternity leaves are for women, not men) but apart from biological disposition, both men and women are equal according to Qur’an and both are equally capable and responsible for developing those qualities in themselves which the Qur’an has said are essential for believers. The Qur’an says:
"..And they (women) shall have rights similar to the rights against them in a just manner.." (2:228)
In other words, for every responsibility given to them, they acquire a right. This is the equality they have been granted. Thus men and women have same rights as each other. The above verse continues to say:
"..and they have rights similar to the rights against them in a just manner, and the men are a degree above them.." (2:228)
It would be contradictory to conclude from the statement: "li Rijaale alayhenaa darja" "men are a degree above them" that men are superior to women, as at one hand the verse says that women and men have rights similar to each other, and the implication that men are superior, will contradict this impression.. One gender cannot be superior to another if their rights and obligations are equal. The word used by the Quran is "Daraja" meaning "degree". This "degree" can be understood easily by reviewing the whole verse. The context of this verse informs us that it deals with the conditions attached to remarriage after divorce. The verse is:
"And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise." (2:228)
The context of the verse makes it clear that Divorcees should refrain (from remarriage) for three menstrual cycles, so that whatever has been created by Allah becomes pronounced etc, then it goes on to say that men have one advantage. This advantage given to men is that they can remarry right away and women have to wait almost three months, or more if found to be pregnant, before they can re-marry). Obviously, an advantage in a peculiar situation does not mean one is superior than the other. It is only for this reason only that men have one degree above women, because of their biological construction they do not have to wait for a stated period ("Iddat") for the purpose of getting married again upon divorce or if their spouse dies. Only in the matter of "Iddat", that men have a degree higher than women, but apart from this both have equal rights.
RIGHT TO ACQUIRE EDUCATION
The Qur’an has stated that the acquisition of education is compulsory for all the believers. About the messenger it is stated that he taught the Book of Allah to his audience, which included men as well as women:
"He it is Who raised among the inhabitants of Mecca a messenger from among themselves, who recites to them His verses and provides development to their personalities, and teaches them the Book and the Wisdom, although they were before certainly in clear error." (62:2)
For imparting knowledge, no fee was charged:
"Say: I do not ask you any reward except that any who wills, may take the way to his Sustainer." (25:57)
In the acquisition of knowledge, women are also included, as the wives of the Nabi (S.A.W) were commanded:
"And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware." (33:34)
Thus the Qur’an has stipulated that women should also be educated and trained to know the realities of life.
RIGHT OF EXPRESSION
The Qur’an informs us that women in a Qur’anic society not only have the right to express themselves freely but she is in such a position that she may even argue and hold discussions with the head of the community. The messenger of Allah (p) who was not only the divine emissary to his people but also the first head of the Islamic state, gave so much freedom in society that the people, including women were in a position to argue with him. The Qur’an records this in the Sura titled "Al-Mujadilah" (the title of the Sura itself means "the woman who argues"). We are informed:
"Allah indeed knows the plea of her who argues with you (O messenger) about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing." (58:1)
Women are also to take an active part in public life. In Sura Al-Mumtahina we are informed of their public allegiance to the Prophet (See 60:12). Along with men, women were also included in these public discussions with the office bearers of the Islamic state: (See 60:10).
MARRIAGE
For the subject of marriage, the Qur’an has provided detailed guidance. We are told that marriage is the name of a contract between consenting adults who are believers in the divine values. It is clarified that women cannot be forced to get married and thus they have the right to express their will. The following verse tells us:
"O you who believe! You are FORBIDDEN to inherit women AGAINST THEIR WILL. Nor should you treat them with harshness that you may take away part of the dower you have given them -except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about through it a great deal of good." (4:19)
In Sura An-Nisa, the believing man is also given the permission to marry women of his choice,thus he too can excersize his free will.As reminded;
"If you fear that you shall not be able to deal justly with the orphans,so Marry women of YOUR CHOICE two or three or four; but if you fear that you shall not be able to deal justly (with them) then only one." (4:3)
Thus both believing women as well as men have been given the right to have a say in their marriage,ie women cannot be married forcefully and men also have been given the right to marry women of their choice, as the expression in Arabic reads, "fankihu maa ta'aba lakum" (4:3)
Then again in (4:21), regarding marriage it is stated that women have taken a 'meesaq' (contract) from men;
"And how could you take it when you have gone in unto each other and they (Your wives) have Taken from you a solemn covenant? <.meesaq'an ghaliza>"(4:21)
A contract or covenant ( "meesaq" in Arabic) requires the free consent of both parties in agreeing to that contract.
An agreement in which a person is forced to do something against his/her will does not constitute a "meesaq". If the woman has been forced into getting married or the will of the man has been manipulated by coercion then such an agreement does not become a contract or "meesaq". Thus for a contract of marriage to come about, both parties, i.e. the man as well as the woman have to use their free will in coming to terms and agreeing to live the rest of their lives with each other. If out of these two any one is forced or does not have their free will involved then such would not constitute a "meesaq".
HUSBAND-WIFE RELATIONS
The main purpose of maintaining relations as a married couple is that love, compassion, and tranquility should develop between man and woman. In this way they live a life of harmony and become a source of solace to each other. The Qur’an says:
"And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect." (30:21)
The Qur’an has used the Arabic word "Zawj" for the husband-wife pair. This is an Arabic word which means such a pair which is complimentary to each other, and with the absence of one of its halves the other gets incomplete. Therefore the husband and wife should be as such that they provide fulfillment to each others personality and become a source of nourishment for each other. Thus the husband-wife relationship is not that of a boss and his servant, but one of mutual companionship and comradeship. To bring about such compatibility, it is essential that man and woman have a unified outlook of life and maintain a coordinated stance for various matters. Such a life, in which the life-partners are in harmony with each other will definitely be a life of exhilaration, and situations where people of conflicting tastes, views and ideologies are bound together, may result in kindling the fires of discontentment. That is why the Qur’an has stated that believers should be paired with like minded persons only, as otherwise if they selected spouses from the opposing camps, then that would cause discord. Thus we are reminded:
"And do not marry 'Mushrik' Women until they believe, and certainly a believing maid is better than an 'Mushrik' woman, even though she should please you; and do not give (believing women) in marriage to 'Mushrik' men until they believe, and certainly a believing servant is better than a 'Mushrik' man, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His revelations to mankind, that they may be mindful." (2:221)
The Qur’an has likened the husband and wife pair as "Garments" to each other, signifying the type of relations a Believing couple maintains:
"..They (your wives) are your garments and ye are their garments.." (2:187)
Thus as nothing comes between us and our garments, then such should be the outlook that believers are to maintain towards their spouses. A garment also protects us from the variation of climate and guards our shame, similarly a couple which considers the divine values as guidance for life, should protect each other from the harmful effects of society and guard each others weaknesses. The Believers are instructed that they should treat their spouses with mercy and compassion and should not be harsh on them, even though something about their wives may seem displeasing to them:
"O you who believe! It is not lawful for you that you should inherit women forcefully. Nor should you treat them with harshness that you may take away part of the dower you have given them , unless they are guilty of manifest indecency, and treat them kindly; then if you dislike them, it may be that you dislike a thing while Allah has placed abundant good in it." (4:19)
HOOR
One of the objections raised against Islam is that it informs us of some beautiful maidens known as "Hoor" which will be reserved for the men of paradise as objects of luxury. Quite often, the Clergy, under the influence of the literature which was compiled and authenticated in those days when true Quranic government of Muslims was overtaken by that of the despotic rule of Monarchs and Theocracy, characterizes some verses of the Qur’an where the word "Hoor" occurs, to be as such.
However, it should be understood that the Arabic word "Hoor" which occurs four times in the Qur’an is plural of "Ahwar" which is for the masculine gender and "Hawrau" which is for the feminine gender.
Thus the word "Hoor" is not restricted to the female gender only, but represents both men as well as women. Its basic meaning is the whiteness of the eye, and also signifies a clean and pure intellect of a person, free from vile intentions. (cf.: Lane, Qamus. Asad-"The Message of the Qur’an").
From this word also comes the word "Al-Hawariyun" which has been used in the Qur’an for the disciples of Jesus Christ (p), as they were persons having purified souls.
In the Qur’an, where it is mentioned for the believers in a state of heaven:
"..and We shall pair them with companions of pure eyes.." (52:20)
Then it does not imply a relationship as a husband and wife, but simply means that in "Jannah" the believers will have companions of pure intellect, which will include, men as well as women.
INGREDIENTS OF WOMENS DRESS IN PUBLIC
The areas of body which are to be covered by women in public, are mentioned in 24:31. Allah informs us through His messenger:
"And say to the Believing Women, to lower their gaze and guard their private parts. And they should not display their adornment save what is apparent therefrom. And they should place their covers over their bossoms. And they should not display their adornment except to their husbands or their fathers or the fathers of their husbands or their sons or the sons of their husbands or their brothers or their brother's sons or sister's sons` or their women or those whom their right hands posses or those under their authority other than skillfull men or small children who are not aware of women's nakedness. And they should not strike their feet so as to make known what they hide of their adornment. O Believers turn you all together to Allah so that you may be successful."(24:31)
From the above verse the following points are derived:
1. Women have two types of "zeenah" i.e. beauty and adornment.
(a) "ma zahara minha" What is already apparent from their adornment and beauty.
(b) "ma yukhfaina min zinata hunne" That which is hidden from their adornment.
2. She is to cover her whole self publicly except those areas which are apparent from her adornment. These areas are the exposed areas which if covered will restrict daily work and have to be uncovered for performing ablution. (see 5:6). The other type of or adornment of a woman identified in the above verse is that which has been called as "ma yukhfaina min zinata hunne" That which is hidden from their adornment. This type of adornment is the one which becomes apparent when a woman strikes her feet or walks. Allah has ordered that this type of adornment be covered at all times. Thus the dress should be loose enough so as not to reveal the shape and features of the body which get obvious when the woman strikes her feet or walks.
3. They are to place their covers or shrouds over their bosoms. In Sura 33:59 they are also ordered to bring over them their over garments while going in public:
"O Nabi! Say to your wives and your daughters and the women of the believers that they bring their over-garments nearer to themselves (while in public); this will be more proper, that they may be recognised, and thus they will not be given trouble; and Allah is Forgiving, Merciful." (33:59)
In public she is to take "Jilbaab" or over garment over herself according to above verse.
4. With her bosoms covered well, and dress loose enough so as not to reveal her hidden adornment, she is to maintain this type of dress in public in front of all relations. The only exceptions are:
(1) Husband (2) Fathers (Includes Grandparents as well). (3) The Fathers of their husbands. (4) Their sons. (5) The sons of their husbands. (6) Their brothers. (7) Their brother's sons. (8) Their sister's sons`. (9) Their women. (10) Those whom their right hands posses. (i.e. those who were freed from some tyrannical rule and are now under the care and guardianship of believing men and women) (11) Those under their authority other than skillfull men. (12) Small children who are not aware of women's nakedness.
CONFINEMENT
Contrary to the claim of traditionalists, who maintain that a woman should be confined within the boundaries of her house, the Qur’an states that the confinement of women within the four walls of the house is a punishment for lewdness and obscenity. In other words, they might not have fornicated, but outwardly acted in a way or enticed men which might lead to illegal sexual acts. This is said in the following verse:
"And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them." (4:15)
Quite often the reason for confinement is justified by misinterpreting a verse in Surat Al-Ahzaab. However this verse which is misinterpreted to justify the confinement of women within the boundaries of their homes, contains the Arabic word "qarna", which simply means ‘to be joined or linked, or connected with something or someone’ (F Steingass Arabic - Eng. Dictionary pp 332, A Dictionary and Glossary of the Koran- J. Penrice pp 117), and plainly refers to the injunction for women in general and the wives of the Nabi in particular, to maintain a link and connection with their homes and familes, such that they do not become neglectful of their domestic responsibilities and does not justify the practice of confinement.
"And be linked with your houses and do not display your finery like the displaying of the ignorance of yore; and establish Salat, and give Zakat, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying." (33:33)
Thus according to the Holy Qur’an, confinement is not the norm for women, but a punishment for certain offences. A woman may engage in activities outside of the house, but she has to maintain a link with her home and family and should not be neglectful of the responsibilities laid down for her by the divine code.
While identifying the parts of a woman’s body which should be covered, the Qur’an also gives us evidence to refute the claim of those who associate "Niqab" (Veils, face covers) as an ingredient of a women’s dress code ordained by Allah.
THE EXAMPLE OF MARY
Mary the mother of Jesus (p) is mentioned in the Qur'an as the woman chosen and purified above all the women of all the worlds.
"And when the angels said: O Mary! surely Allah has chosen you and purified you and chosen you above the women of all the worlds." (3:42)
She has been called as an example for the believers and her conduct is called to exemplify:
"And Allah sets forth an example to those who believe . . . Mary, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Sustainer and His books, and she was of, the obedient ones. (66:11-12)
In observing her behavior mentioned in the Qur'an, we see that as she appears from seclusion with young Jesus, her people recognised her. Now had she been wearing a "Niqab" to cover her face, her people would not have identified her immediately as she had appeared from seclusion. This informs us that she was not covering her face i.e. not wearing a "Niqab", as mentioned in the following verses:
"And she came to her people with him, carrying him (with her). They (having recognized her) said: ‘O Mary! surely you have done a strange thing. O sister of Haroon! your father was not a bad man, nor, was your mother an unchaste woman.’ But she pointed to him. They said: ‘How should we speak to one who was a child in the cradle?’ He (Jesus) said: ‘Surely I am a servant of Allah; He has given me the Book and made me a prophet." (19:27-30)
Mary's recognition by her people indicates that she was not wearing a "Niqab" to protect her face from being seen.
In the Qur'an there is further evidence which negates the practice of wearing "Niqab". After Allah informs Nabi (SAW) about marriage with certain relations He further reminds:
"It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things." (33:52)
In the above verse it is clearly mentioned that Nabi (SAW) was also in a position to see the "Husn" i.e. Beauty of women and this clearly establishes that women not related to the Prophet did not wear "Niqab" or veils to cover their faces when they used to appear in front of him. We must realize that attributing anything to Allah which He has not ordained is a very serious action on our part. Allah has informed us through His messenger that attributing anything to Allah which He did not made as an obligation is "haraam" i.e Forbidden, as the following verse states:
"Say: Surely my Sustainer has prohibited (made haraam) indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know." (7:33)
"Niqab" has not been made mandatory by any verse of the Qur’an, it is a cultural practice of pagan tribes and unbelievers. The Qur’an also identifies unbelievers who used to cover them selves up with their garments. Allah informs us through Noah:
"And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride." (71:7)
We should strive to in-form and re-form our selves through Qur’anic guidance.
CAN WOMEN TALK TO MEN TO WHOM THEY ARE NOT RELATED (NOT MARRIED) ? UNDER WHAT CIRCUMSTANCES ?
In the Qur'an we have the example of Moses (p) as he is shown to hold a conversation with two women who are not married to him yet. This conversation clearly indicates that women can talk to men who are not related to them, provided it is for important tasks only and not complacent speech, as complacency in speech is not allowed by verse 33:32. The following verses identify the conversation of Moses with the two women who are not related to him.
"And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer! surely I stand in need of whatever good Thou mayest send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people." (28:23-25)
The above example which depicts the conversation of a messenger of Allah with two un-married girls is a clear indicator that women can talk with men who are unrelated to them provided it is for important tasks and is done within the limits ordained by Allah.
In talking with un related men or strangers the believing women are informed about the type of behaviour they should maintain. Allah informs us through the Nabi:
"O Women of the Nabi! You are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a recognised utterence." (33:32)
With unrelated men, a woman may engage in a conversation but it should be within the limits ordained by the divine code and should not be directed as complacent speech.
ARE MEN A DEGREE ABOVE WOMEN?
People having a narrow look at the guidance of Allah’s Book, are often seen intimating that men are superiour to women. They back up this statement just by a portion of verse 2:228 of Sura Al-Baqara, and do not present the whole context, but rather reach this short sighted conclusion and imply that Islam maintains the superiority of men against women. It is an irony that the very verse which equates rights and obligations of gender is usually quoted to say that men are superior to women. What they fail to realize is that in matters of biological construction men and women are different and have certain rights related to that aspect (i.e. maternity leaves are for women, not men) but apart from biological disposition, both men and women are equal according to Qur’an and both are equally capable and responsible for developing those qualities in themselves which the Qur’an has said are essential for believers. The Qur’an says:
"..And they (women) shall have rights similar to the rights against them in a just manner.." (2:228)
In other words, for every responsibility given to them, they acquire a right. This is the equality they have been granted. Thus men and women have same rights as each other. The above verse continues to say:
"..and they have rights similar to the rights against them in a just manner, and the men are a degree above them.." (2:228)
It would be contradictory to conclude from the statement: "li Rijaale alayhenaa darja" "men are a degree above them" that men are superior to women, as at one hand the verse says that women and men have rights similar to each other, and the implication that men are superior, will contradict this impression.. One gender cannot be superior to another if their rights and obligations are equal. The word used by the Quran is "Daraja" meaning "degree". This "degree" can be understood easily by reviewing the whole verse. The context of this verse informs us that it deals with the conditions attached to remarriage after divorce. The verse is:
"And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise." (2:228)
The context of the verse makes it clear that Divorcees should refrain (from remarriage) for three menstrual cycles, so that whatever has been created by Allah becomes pronounced etc, then it goes on to say that men have one advantage. This advantage given to men is that they can remarry right away and women have to wait almost three months, or more if found to be pregnant, before they can re-marry). Obviously, an advantage in a peculiar situation does not mean one is superior than the other. It is only for this reason only that men have one degree above women, because of their biological construction they do not have to wait for a stated period ("Iddat") for the purpose of getting married again upon divorce or if their spouse dies. Only in the matter of "Iddat", that men have a degree higher than women, but apart from this both have equal rights.
RIGHT TO ACQUIRE EDUCATION
The Qur’an has stated that the acquisition of education is compulsory for all the believers. About the messenger it is stated that he taught the Book of Allah to his audience, which included men as well as women:
"He it is Who raised among the inhabitants of Mecca a messenger from among themselves, who recites to them His verses and provides development to their personalities, and teaches them the Book and the Wisdom, although they were before certainly in clear error." (62:2)
For imparting knowledge, no fee was charged:
"Say: I do not ask you any reward except that any who wills, may take the way to his Sustainer." (25:57)
In the acquisition of knowledge, women are also included, as the wives of the Nabi (S.A.W) were commanded:
"And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware." (33:34)
Thus the Qur’an has stipulated that women should also be educated and trained to know the realities of life.
RIGHT OF EXPRESSION
The Qur’an informs us that women in a Qur’anic society not only have the right to express themselves freely but she is in such a position that she may even argue and hold discussions with the head of the community. The messenger of Allah (p) who was not only the divine emissary to his people but also the first head of the Islamic state, gave so much freedom in society that the people, including women were in a position to argue with him. The Qur’an records this in the Sura titled "Al-Mujadilah" (the title of the Sura itself means "the woman who argues"). We are informed:
"Allah indeed knows the plea of her who argues with you (O messenger) about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing." (58:1)
Women are also to take an active part in public life. In Sura Al-Mumtahina we are informed of their public allegiance to the Prophet (See 60:12). Along with men, women were also included in these public discussions with the office bearers of the Islamic state: (See 60:10).
MARRIAGE
For the subject of marriage, the Qur’an has provided detailed guidance. We are told that marriage is the name of a contract between consenting adults who are believers in the divine values. It is clarified that women cannot be forced to get married and thus they have the right to express their will. The following verse tells us:
"O you who believe! You are FORBIDDEN to inherit women AGAINST THEIR WILL. Nor should you treat them with harshness that you may take away part of the dower you have given them -except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about through it a great deal of good." (4:19)
In Sura An-Nisa, the believing man is also given the permission to marry women of his choice,thus he too can excersize his free will.As reminded;
"If you fear that you shall not be able to deal justly with the orphans,so Marry women of YOUR CHOICE two or three or four; but if you fear that you shall not be able to deal justly (with them) then only one." (4:3)
Thus both believing women as well as men have been given the right to have a say in their marriage,ie women cannot be married forcefully and men also have been given the right to marry women of their choice, as the expression in Arabic reads, "fankihu maa ta'aba lakum" (4:3)
Then again in (4:21), regarding marriage it is stated that women have taken a 'meesaq' (contract) from men;
"And how could you take it when you have gone in unto each other and they (Your wives) have Taken from you a solemn covenant? <.meesaq'an ghaliza>"(4:21)
A contract or covenant ( "meesaq" in Arabic) requires the free consent of both parties in agreeing to that contract.
An agreement in which a person is forced to do something against his/her will does not constitute a "meesaq". If the woman has been forced into getting married or the will of the man has been manipulated by coercion then such an agreement does not become a contract or "meesaq". Thus for a contract of marriage to come about, both parties, i.e. the man as well as the woman have to use their free will in coming to terms and agreeing to live the rest of their lives with each other. If out of these two any one is forced or does not have their free will involved then such would not constitute a "meesaq".
HUSBAND-WIFE RELATIONS
The main purpose of maintaining relations as a married couple is that love, compassion, and tranquility should develop between man and woman. In this way they live a life of harmony and become a source of solace to each other. The Qur’an says:
"And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect." (30:21)
The Qur’an has used the Arabic word "Zawj" for the husband-wife pair. This is an Arabic word which means such a pair which is complimentary to each other, and with the absence of one of its halves the other gets incomplete. Therefore the husband and wife should be as such that they provide fulfillment to each others personality and become a source of nourishment for each other. Thus the husband-wife relationship is not that of a boss and his servant, but one of mutual companionship and comradeship. To bring about such compatibility, it is essential that man and woman have a unified outlook of life and maintain a coordinated stance for various matters. Such a life, in which the life-partners are in harmony with each other will definitely be a life of exhilaration, and situations where people of conflicting tastes, views and ideologies are bound together, may result in kindling the fires of discontentment. That is why the Qur’an has stated that believers should be paired with like minded persons only, as otherwise if they selected spouses from the opposing camps, then that would cause discord. Thus we are reminded:
"And do not marry 'Mushrik' Women until they believe, and certainly a believing maid is better than an 'Mushrik' woman, even though she should please you; and do not give (believing women) in marriage to 'Mushrik' men until they believe, and certainly a believing servant is better than a 'Mushrik' man, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His revelations to mankind, that they may be mindful." (2:221)
The Qur’an has likened the husband and wife pair as "Garments" to each other, signifying the type of relations a Believing couple maintains:
"..They (your wives) are your garments and ye are their garments.." (2:187)
Thus as nothing comes between us and our garments, then such should be the outlook that believers are to maintain towards their spouses. A garment also protects us from the variation of climate and guards our shame, similarly a couple which considers the divine values as guidance for life, should protect each other from the harmful effects of society and guard each others weaknesses. The Believers are instructed that they should treat their spouses with mercy and compassion and should not be harsh on them, even though something about their wives may seem displeasing to them:
"O you who believe! It is not lawful for you that you should inherit women forcefully. Nor should you treat them with harshness that you may take away part of the dower you have given them , unless they are guilty of manifest indecency, and treat them kindly; then if you dislike them, it may be that you dislike a thing while Allah has placed abundant good in it." (4:19)
HOOR
One of the objections raised against Islam is that it informs us of some beautiful maidens known as "Hoor" which will be reserved for the men of paradise as objects of luxury. Quite often, the Clergy, under the influence of the literature which was compiled and authenticated in those days when true Quranic government of Muslims was overtaken by that of the despotic rule of Monarchs and Theocracy, characterizes some verses of the Qur’an where the word "Hoor" occurs, to be as such.
However, it should be understood that the Arabic word "Hoor" which occurs four times in the Qur’an is plural of "Ahwar" which is for the masculine gender and "Hawrau" which is for the feminine gender.
Thus the word "Hoor" is not restricted to the female gender only, but represents both men as well as women. Its basic meaning is the whiteness of the eye, and also signifies a clean and pure intellect of a person, free from vile intentions. (cf.: Lane, Qamus. Asad-"The Message of the Qur’an").
From this word also comes the word "Al-Hawariyun" which has been used in the Qur’an for the disciples of Jesus Christ (p), as they were persons having purified souls.
In the Qur’an, where it is mentioned for the believers in a state of heaven:
"..and We shall pair them with companions of pure eyes.." (52:20)
Then it does not imply a relationship as a husband and wife, but simply means that in "Jannah" the believers will have companions of pure intellect, which will include, men as well as women.
INGREDIENTS OF WOMENS DRESS IN PUBLIC
The areas of body which are to be covered by women in public, are mentioned in 24:31. Allah informs us through His messenger:
"And say to the Believing Women, to lower their gaze and guard their private parts. And they should not display their adornment save what is apparent therefrom. And they should place their covers over their bossoms. And they should not display their adornment except to their husbands or their fathers or the fathers of their husbands or their sons or the sons of their husbands or their brothers or their brother's sons or sister's sons` or their women or those whom their right hands posses or those under their authority other than skillfull men or small children who are not aware of women's nakedness. And they should not strike their feet so as to make known what they hide of their adornment. O Believers turn you all together to Allah so that you may be successful."(24:31)
From the above verse the following points are derived:
1. Women have two types of "zeenah" i.e. beauty and adornment.
(a) "ma zahara minha" What is already apparent from their adornment and beauty.
(b) "ma yukhfaina min zinata hunne" That which is hidden from their adornment.
2. She is to cover her whole self publicly except those areas which are apparent from her adornment. These areas are the exposed areas which if covered will restrict daily work and have to be uncovered for performing ablution. (see 5:6). The other type of or adornment of a woman identified in the above verse is that which has been called as "ma yukhfaina min zinata hunne" That which is hidden from their adornment. This type of adornment is the one which becomes apparent when a woman strikes her feet or walks. Allah has ordered that this type of adornment be covered at all times. Thus the dress should be loose enough so as not to reveal the shape and features of the body which get obvious when the woman strikes her feet or walks.
3. They are to place their covers or shrouds over their bosoms. In Sura 33:59 they are also ordered to bring over them their over garments while going in public:
"O Nabi! Say to your wives and your daughters and the women of the believers that they bring their over-garments nearer to themselves (while in public); this will be more proper, that they may be recognised, and thus they will not be given trouble; and Allah is Forgiving, Merciful." (33:59)
In public she is to take "Jilbaab" or over garment over herself according to above verse.
4. With her bosoms covered well, and dress loose enough so as not to reveal her hidden adornment, she is to maintain this type of dress in public in front of all relations. The only exceptions are:
(1) Husband (2) Fathers (Includes Grandparents as well). (3) The Fathers of their husbands. (4) Their sons. (5) The sons of their husbands. (6) Their brothers. (7) Their brother's sons. (8) Their sister's sons`. (9) Their women. (10) Those whom their right hands posses. (i.e. those who were freed from some tyrannical rule and are now under the care and guardianship of believing men and women) (11) Those under their authority other than skillfull men. (12) Small children who are not aware of women's nakedness.
CONFINEMENT
Contrary to the claim of traditionalists, who maintain that a woman should be confined within the boundaries of her house, the Qur’an states that the confinement of women within the four walls of the house is a punishment for lewdness and obscenity. In other words, they might not have fornicated, but outwardly acted in a way or enticed men which might lead to illegal sexual acts. This is said in the following verse:
"And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them." (4:15)
Quite often the reason for confinement is justified by misinterpreting a verse in Surat Al-Ahzaab. However this verse which is misinterpreted to justify the confinement of women within the boundaries of their homes, contains the Arabic word "qarna", which simply means ‘to be joined or linked, or connected with something or someone’ (F Steingass Arabic - Eng. Dictionary pp 332, A Dictionary and Glossary of the Koran- J. Penrice pp 117), and plainly refers to the injunction for women in general and the wives of the Nabi in particular, to maintain a link and connection with their homes and familes, such that they do not become neglectful of their domestic responsibilities and does not justify the practice of confinement.
"And be linked with your houses and do not display your finery like the displaying of the ignorance of yore; and establish Salat, and give Zakat, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying." (33:33)
Thus according to the Holy Qur’an, confinement is not the norm for women, but a punishment for certain offences. A woman may engage in activities outside of the house, but she has to maintain a link with her home and family and should not be neglectful of the responsibilities laid down for her by the divine code.
Friday, June 05, 2009
Fabrication for Material Gains?
Is it reasonable to assert that Muhammad, upon him be peace, might have claimed prophethood to attain some material gains? This question may be answered by looking into his financial status before and after prophethood. Before his mission as a prophet, Muhammad, upon whom be peace, had no financial worries. His loving and rich wife, Khadijah, may Allah be pleased with her, had made available to him all that he needed. As a successful and reputed merchant, Muhammad had a comfortable income. It is ironic that the same man, after his mission as a prophet and because of it, becomes worse off materially.
Describing their life, his wife, Aishah, may Allah be pleased with her, narrated that a month or two might have elapsed before fire was lit in the Prophet's house (to cook a meal), while the household subsisted on milk and dates. (Riyad al-Saliheen) After eighteen years of his mission, when Muslims emerged victorious, we still find a kind of revolt in Muhammad's household in protest to the difficult life characterized by a considerable self-imposed material deprivation. This incident took place at the time when the Muslim treasury was under his disposal (Bukhari, Muslim). Asked about Muhammad's bedding Hafsah, may Allah be pleased with her, answered, "It comprised of a piece of canvas which I spread double folded under him." Bilal, may Allah be pleased with him, reported that the Prophet never kept back anything for future use, tha t he spent what he had on the poor and needy, and that on one occasion, Muhammad received a gift of four loaded camels, yet he took nothing for himself and he further insisted that he would not go home until the whole lot was given away to the needy. (Riyad al-Saliheen) At the time of his death, and in spite of all his victories and achievements, Muhammad, upon whom be peace, was in debt, and his shield was in the hands of a Jewish citizen of Madinah as a collateral for that debt! (Riyad al-Saliheen)
One may then inquire: Are there any materialistic motives behind Muhammad's claim of Prophethood?
Compiled From:
Islam: A Way of Life and a Movement, "Muhammad's Prophethood: An Analytical View" - Jamal Badawi, pp. 69, 70
Friday, May 29, 2009
[al-sunni] (Hadith) Help your brother if opressed
The sayings of our beloved Prophet Muhammad (blessings and peace be upon him)
"Help your brother whether he is an oppressor or an oppressed," A man said, "O Allah's Apostle! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?" The Prophet said, "By preventing him from oppressing (others), for that is how to help him."
Sahih Bukhari Hadith No. 84 Book 85, Volumune 009 Narrated by Anas (r.a.)
"Help your brother whether he is an oppressor or an oppressed," A man said, "O Allah's Apostle! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?" The Prophet said, "By preventing him from oppressing (others), for that is how to help him."
Sahih Bukhari Hadith No. 84 Book 85, Volumune 009 Narrated by Anas (r.a.)
Tuesday, May 19, 2009
Islamic Politics - The way forward for the Muslim Ummah
The MPs’ expenses scandal exposes corruption of democracy
The serialisation of how British MP’s have been playing the system and exploiting the taxpayer has exposed the systemic corruption within the capitalist democratic system. Like the big bankers before them, MPs have been busy serving themselves rather than serving the people. These events should serve as a reminder to us in the West that entering this corrupt political system is not the way forward for the community. Rather the Muslim community should engage with the wider society with a view to carrying the Dawah of Islam.
The crisis in confidence in the political system is not an isolated problem. It is coupled to a wider collapse in confidence in the west’s ideology – Capitalism. The economic crisis and collapse of the financial system, Britain’s broken society, wider social breakdown, and human rights abuses committed as part of the war on terror are also symptoms of this ideological decay – they are all linked to the values of capitalism: excess, greed, individualism and materialism.
So what should the Muslim community do?
Firstly, we must look beyond this failed model instead of blindly following it. If once naive people saw some benefit in it they must now realise that it is not only fundamentally defective but it corrupts those who work within the system. We must abandon calls to participate in this political system.
Secondly, we must look at this situation and reflect upon what Allah (swt) has commanded and prohibited us in political life. To join or support secular political parties – whether they are nationalistic, socialist, communist, Baathist, Liberal, Labour or Conservative - is forbidden by Islam. To support a law making process outside of the Shariah of Allah (swt) is prohibited. This is in regards to man-made laws generally but especially in the capitalist system that has taken money as its criteria for deciding what is right and wrong – lawful and unlawful.
“The hukm rests with none but Allah.” [Translated meaning of Quran Surah 12:40]
إِنِ الْحُكْمُ إِلاَّ لِلّهِ
“Those who do not judge by what Allah has revealed, then they are the fasiqoon (wrongdoers)” [Translated meaning of Quran Surah 5:47]
وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ
This means we should support the call for a radical alternative in the Muslim world. The rulers in our countries have for decades emulated these Western politicians. Have we seen anything other than corruption, exploitation and treachery from such rulers? The Prophet (Sallallahu alaihi wasallam) said: “Every traitor will have a flag on the Day of Judgement that will be raised as high as his treachery. There is no treachery greater than that of the leader of the masses”.
The Muslim world now needs a new politics and new leadership based on the Sunnah of the Prophet Muhammad (Sallallahu alaihi wasallam). This is the politics of the Khilafah State:
1. Where laws are from the Shariah and so cannot be manipulated by the rulers
2. Where authority is with the people who elect the ruler
3. Where there are defined structures of accountability
4. Where politics is considered worship to Allah (swt) by serving the people, not exploiting the people, which is the bedrock of politics and economics in the West.
Furthermore in the West, instead of foolishly following this failed system we have to find ways to build our communities and engage with society independent of these corrupt politicians and parties – not voting for them or becoming part of them. A united community, that is not dependent on them for handouts, can engage and present its ideas and viewpoints to all of society with more credibility and effectiveness.
We must work to prevent our own community becoming engulfed by the secular capitalist values that promote individualism, greed and excess. Instead, we must actively promote the noble Islamic values – including consciousness of Allah (swt), decent morals and strong families and communities - amongst ourselves, and to the wider society.
For now, more than ever, the world is looking for an alternative to the disaster of Capitalism’s economic, political and social system. It is the Muslim community that needs to show them this alternative, and invite people to this.
“Call unto the way of your Lord with wisdom and fair exhortation, and reason with them in the better way.” [Translated meaning of the Quran Surah 16:125]
ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
Hizb ut-Tahrir
The serialisation of how British MP’s have been playing the system and exploiting the taxpayer has exposed the systemic corruption within the capitalist democratic system. Like the big bankers before them, MPs have been busy serving themselves rather than serving the people. These events should serve as a reminder to us in the West that entering this corrupt political system is not the way forward for the community. Rather the Muslim community should engage with the wider society with a view to carrying the Dawah of Islam.
The crisis in confidence in the political system is not an isolated problem. It is coupled to a wider collapse in confidence in the west’s ideology – Capitalism. The economic crisis and collapse of the financial system, Britain’s broken society, wider social breakdown, and human rights abuses committed as part of the war on terror are also symptoms of this ideological decay – they are all linked to the values of capitalism: excess, greed, individualism and materialism.
So what should the Muslim community do?
Firstly, we must look beyond this failed model instead of blindly following it. If once naive people saw some benefit in it they must now realise that it is not only fundamentally defective but it corrupts those who work within the system. We must abandon calls to participate in this political system.
Secondly, we must look at this situation and reflect upon what Allah (swt) has commanded and prohibited us in political life. To join or support secular political parties – whether they are nationalistic, socialist, communist, Baathist, Liberal, Labour or Conservative - is forbidden by Islam. To support a law making process outside of the Shariah of Allah (swt) is prohibited. This is in regards to man-made laws generally but especially in the capitalist system that has taken money as its criteria for deciding what is right and wrong – lawful and unlawful.
“The hukm rests with none but Allah.” [Translated meaning of Quran Surah 12:40]
إِنِ الْحُكْمُ إِلاَّ لِلّهِ
“Those who do not judge by what Allah has revealed, then they are the fasiqoon (wrongdoers)” [Translated meaning of Quran Surah 5:47]
وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ
This means we should support the call for a radical alternative in the Muslim world. The rulers in our countries have for decades emulated these Western politicians. Have we seen anything other than corruption, exploitation and treachery from such rulers? The Prophet (Sallallahu alaihi wasallam) said: “Every traitor will have a flag on the Day of Judgement that will be raised as high as his treachery. There is no treachery greater than that of the leader of the masses”.
The Muslim world now needs a new politics and new leadership based on the Sunnah of the Prophet Muhammad (Sallallahu alaihi wasallam). This is the politics of the Khilafah State:
1. Where laws are from the Shariah and so cannot be manipulated by the rulers
2. Where authority is with the people who elect the ruler
3. Where there are defined structures of accountability
4. Where politics is considered worship to Allah (swt) by serving the people, not exploiting the people, which is the bedrock of politics and economics in the West.
Furthermore in the West, instead of foolishly following this failed system we have to find ways to build our communities and engage with society independent of these corrupt politicians and parties – not voting for them or becoming part of them. A united community, that is not dependent on them for handouts, can engage and present its ideas and viewpoints to all of society with more credibility and effectiveness.
We must work to prevent our own community becoming engulfed by the secular capitalist values that promote individualism, greed and excess. Instead, we must actively promote the noble Islamic values – including consciousness of Allah (swt), decent morals and strong families and communities - amongst ourselves, and to the wider society.
For now, more than ever, the world is looking for an alternative to the disaster of Capitalism’s economic, political and social system. It is the Muslim community that needs to show them this alternative, and invite people to this.
“Call unto the way of your Lord with wisdom and fair exhortation, and reason with them in the better way.” [Translated meaning of the Quran Surah 16:125]
ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
Hizb ut-Tahrir
Friday, May 15, 2009
Khutbah: Corruption
Friday, 15 May 2009
bribery.jpgAddressing the ongoing corruption scandal
[OPENING DUA]
إن الحمد لله نحمده و نستعينه و نستغفره و نعود بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله فلا مضل له و من يضلل فلا هادي له و اشهد إلا اله إلا الله و حده لا شريك له و اشهد أن محمد عبده و رسوله
(يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ)
(يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا)
"يا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا"
أما بعد
[TEXT OF FIRST KHUTBAH]
O you who Believe, Allah has told us in His Book
وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ذَلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ (75) بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ (76)
Among the people of the Scripture (Jews and Christians) is he who, if entrusted with a Qintar (a great amount of wealth, etc.), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates" But they tell a lie against Allâh while they know it. (75) Yes, whoever fulfils his pledge and fears Allâh much; verily, then Allâh loves those who are Al-Muttaqûn (3:75-76)
My dear brothers in Islam, when we look around at what has been happening in the last week or so regarding the expenses crisis that has engulfed the political arena in the UK, we should not be surprised.
We should not be surprised that the people have become so disillusioned with their politicians here, that they are turning away from the so called democratic process and institutions in disgust.
We should not be surprised that no one believes a word that is uttered from the mouths of those they elected to represent them, to represent their interests, to take care of their affairs, since it has been proven that there is endemic corruption and greed amongst them. We should not be surprised at the widespread resignation to the current situation, since this is simply a confirmation of what everyone already knew; that the whole system here is broken.
Previously we heard about the ‘cash for honours’ scandal, my dear brothers, where investigations were undertaken after people were given titles and honours soon after donating large sums of money to the leaders of this country, courting them in their yachts and mansions.
Previously we heard about the ‘cash for questions’ scandals, where it was shown that certain politicians took money to ask specific questions in parliament, democracy for sale. This was no surprise, since anyone who studies the Western systems will see that while they promote their politics as a voice for the people it is in reality controlled by large vested interests who are able to lobby and influence the politicians. This is evidenced by the cosy relationship between the British government and the Banking sector, where tax payers money was used to reward the failure of their colleagues and associates in Royal Bank of Scotland (RBS) and others.
Previously we saw the investigations into bribery with respect to large military contracts between the British and its client regimes, which were cancelled, supposedly for security purposes but in reality to protect the interests of both regimes.
Previously we heard that MPs employed their wives, sons, daughters and mistresses in their offices, some of them doing no work for the salary, all to maximize the profits they could gain from their position.
This is no surprise brothers, since the problem is not that those individual politicians are corrupt, or that the expenses system in the parliament is wrong and needs to be fixed, it is much more fundamental than that.
As Allah has told us - and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates”.
Allah has informed us about the People of the Book, that amongst them are people who cannot be trusted with a single silver coin because they feel they are more entitled to it than the illiterates, than those worse off than them. If this is true about some of the People of the Book, then what about those today my dear brothers who are People of the Pound and Dollar rather than People of the Book?
And look how we are told the only way to get the one coin back off them – is to stand over them constantly demanding it from them – imagine brothers, this expenses issues has only come to light after a long period of time where the parliament tried its best to block the information coming out, at every turn they tried to use their laws and influence to prevent the release of this information under the so called Freedom of Information Act. And in the end – it has only come to light because of someone elses greed, someone who sold the CD of expenses illegally to a national newspaper for hundreds of thousands of pounds!
Those people who believe in nothing except wealth, all they seek in life is money and possessions, success for them is defined by how much material things they can amass. They feel no accountability to anyone except their own greed. This is not unique to politicians, this is a societal value that they all hold today – from the unemployed man up to the richest banker – each one looks to get as much they can for themselves with no regard for anyone else. So the bankers did nothing illegal, but they acted in a greedy and corrupt manner seeking to maximize their profits. The MPs on the whole have done nothing illegal according to the letter of their manufactured laws, but have acted in a greedy and corrupt manner seeking to maximize their profits. Who has suffered in both cases? The average man, the man on the street, the normal taxpayer, who can do nothing except to look on and wish that if he was in the same position he would also be able to get whatever he desires, because that is what the society has taught him.
What do you expect the MPs to do brothers? Are they not part of this society? Isn’t their greed just a mirror on the society and its values? Of course they will act in the same way as the rest of society, its something natural and to be expected. This is why you will find that the American system brothers is even more broken and more corrupt and greedy than here, where becoming a politician is a career choice that will lead to millions of dollars, and they have no shame in admitting that.
This is not a problem with the details of the rules brothers, this is not some small issue that can be repaired with a plaster, in the same way that their failed economic system cannot be repaired by merely tinkering with the rules, and as their economic system is destined to collapse after collapse until it is fundamentally changed, until the society embraces a different set of values, and replaces their system with a totally different system that reflects those values, their problems will continue.
إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ
Verily! Allâh will not change the condition of a people as long as they do not change their state themselves [13:11]
[TEXT OF SECOND KHUTBAH]
إن الحمد لله و اشهد إلا اله إلا الله و حده لا شريك له و اشهد أن محمد عبده و رسوله
At this time brothers, day after day we are witnessing the failure of the Western systems, not just the failure of their leadership of humanity that has destroyed much of the world as a result of their greed, but even the failure of their ability to look after their own people.
And yet our political leaders in the Muslim world remain enthralled by the Western politics and the Western politicians, and follow them in everything they do except in a more crude and ugly fashion.
The hidden corruption and greed here is open in our countries.
The hidden abuse of peoples rights and dignity is hidden here and open in our countries,
The politicians here hide their failure and unsuitability to lead, whereas this is open in our countries.
The politicians here demand, and our leaders follow, even the demand to abuse and kill their own people.
And our Prophet, peace and blessing be upon him said
إنما أخاف على أمتي الأئمة المضلين
I fear for my Umma, astray leaders (who will lead them astray) (Tirmidhi)
Islam is the only solution for the world at this time and any time, it is only the values of Islam which engenders within its leaders that sense of responsibility and fear, because the leadership is considered a trust and not an opportunity for personal benefit.
Our Prophet told us
إنكم ستحرصون على الإمارة وإنها ستكون ندامة وحسرة يوم القيامة فنعمت المرضعة وبئست الفاطمة
You are eager for leadership and it is truly a regret and a sorrow on the day of judgment, what a good wet nurse and what an evil weaner (Ibn Hibban)
And he said to Abu Dharr when he sought a position of leadership among the people
يَا أَبَا ذَرٍّ إِنَّكَ ضَعِيفٌ وَإِنَّهَا أَمَانَةٌ وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْىٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِى عَلَيْهِ فِيهَا
O Abu Dhar, you are weak and authority is a trust, and on the Day of Resurrection it is a cause of humiliation and sorrow except for him who fulfills its obligations and (properly) discharges the duties thereon (Muslim)
Ruling is a position of great responsibility and comes with great accountability on the day of judgment, so any Muslim who takes such a responsibility understands that he will not answer to the letter of the law, or to the media, or to public opinion, but rather he will answer to the One who Knows and Sees everything, that is Allah. And such a mentality produces the most upstanding individual, and we see that amongst us today, where any practicing Muslim even with all the suspicion on them from the media, will be considered as the most trustworthy in their workplace because of their principles and integrity.
Ruling for us is a trust with Allah, not a career to benefit ourselves. When we look at the examples of the leaders throughout Islamic history, you do not find a parallel to the Islamic nation in terms of the general integrity of its rulers, their accountability and strictness with the wealth of the ummah they were made responsible over.
Once the Prophet (pbuh) appointed a man to collect zakah from Muslims. When he returned, he divided the collected money into two parts and said, “This part is for you, and this part was given to me as a present”. The Prophet (pbuh) got angry, then he stood up, praising Allah and said, “I employ people from you to perform a task to which Allah appointed. And here comes a man who says, ‘This part is for you and this was given to me. If this man sat in his house, would he expect to be given any present? By Allah who has full authority over my soul, if a man takes anything illegally, on the Day of Judgement he will carry it on his neck.”
Umar heard that the famous Sad ibn Abi Waqqas was building a palace at Kufa. Umar sent Mohamed ibn Maslamah to deal with the situation. On reaching Kufa, Mohamed promptly burnt the palace down. ‘Umar also confiscated some of the wealth of ‘Amir ibn al-As when he was governor of Egypt. He wrote to him saying "Let me remind you that I am sending Mohamed ibn Maslamah to you to help you distribute your wealth. Accommodate him and forgive any harshness of his towards you."
When Umar asked another of his governors, Saeed bin ‘Ameer about a complaint from the people he was ruling over "I asked what other complaints they had, and they said: 'One day every month, he does not come out to us at all.' The reply was “Ameer ul-Mumineen, I have no servant, and no clothing save that which I am wearing. I wash it by hand once a month, and it takes it a whole day to dry so that I can put it on and go out again.”
This was the sense of responsibility, accountability, and carefulness in the early generations.
But this was not just amongst the early generations; we have the examples of many ulama accounting the rulers throughout the time, such as Imaam Nawawi account Sultan Baybirs for seeking to impose more taxes for the sake of Jihad – because he felt he had not used enough of his own wealth to justify more taxes on the people.
This is because a society based upon Islam and ruled by Islam produces Islamic personalities, in the same way that this society based upon materialist interests and ruled by a system that protects those interests produces materialistic people concerned only about themselves.
The Islamic mentality is built upon our aqeeda – which tells us
لاَ إِيمَانَ لِمَنْ لاَ أَمَانَةَ لَهُ وَلاَ دِينَ لِمَنْ لاَ عَهْدَ لَهُ
No Imaan for whoever cannot be left with a trust and no deen for whoever does not fulfil their contracts (Bayhaqi)
At this time when people are questioning their system, their values upon which their system is based, as Muslims we must present to them the only alternative that will save humanity not just in the next life but also in this life as well.
Isn’t it enough to see the failure of their way of life, my dear brothers, to give us the confidence and encouragement to refuse to be intimidated to conforming and integrating into their failed system, and to refuse to be intimidated to conforming and adopting their failed values?
And isn’t this failure enough my dear brothers that we demand of our failed politicians in the Muslim lands, who continue to follow these people even into the holes of Lizards, to either adopt the Islamic aqeeda, its values and implement its systems, or to step aside and leave it to those sincere Muslims in the ummah who wish to stand for Islam and for the Deen of Allah and to be Witnesses onto Mankind.
بارك الله لي ولكم في القرآن والسنة، ونفعنا بما فيها من الآيات والحكمة. أقول قولي هذا وأستغفر الله تعالى لي ولكم
[CLOSING DUA]
bribery.jpgAddressing the ongoing corruption scandal
[OPENING DUA]
إن الحمد لله نحمده و نستعينه و نستغفره و نعود بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله فلا مضل له و من يضلل فلا هادي له و اشهد إلا اله إلا الله و حده لا شريك له و اشهد أن محمد عبده و رسوله
(يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ)
(يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا)
"يا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا"
أما بعد
[TEXT OF FIRST KHUTBAH]
O you who Believe, Allah has told us in His Book
وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ذَلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ (75) بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ (76)
Among the people of the Scripture (Jews and Christians) is he who, if entrusted with a Qintar (a great amount of wealth, etc.), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates" But they tell a lie against Allâh while they know it. (75) Yes, whoever fulfils his pledge and fears Allâh much; verily, then Allâh loves those who are Al-Muttaqûn (3:75-76)
My dear brothers in Islam, when we look around at what has been happening in the last week or so regarding the expenses crisis that has engulfed the political arena in the UK, we should not be surprised.
We should not be surprised that the people have become so disillusioned with their politicians here, that they are turning away from the so called democratic process and institutions in disgust.
We should not be surprised that no one believes a word that is uttered from the mouths of those they elected to represent them, to represent their interests, to take care of their affairs, since it has been proven that there is endemic corruption and greed amongst them. We should not be surprised at the widespread resignation to the current situation, since this is simply a confirmation of what everyone already knew; that the whole system here is broken.
Previously we heard about the ‘cash for honours’ scandal, my dear brothers, where investigations were undertaken after people were given titles and honours soon after donating large sums of money to the leaders of this country, courting them in their yachts and mansions.
Previously we heard about the ‘cash for questions’ scandals, where it was shown that certain politicians took money to ask specific questions in parliament, democracy for sale. This was no surprise, since anyone who studies the Western systems will see that while they promote their politics as a voice for the people it is in reality controlled by large vested interests who are able to lobby and influence the politicians. This is evidenced by the cosy relationship between the British government and the Banking sector, where tax payers money was used to reward the failure of their colleagues and associates in Royal Bank of Scotland (RBS) and others.
Previously we saw the investigations into bribery with respect to large military contracts between the British and its client regimes, which were cancelled, supposedly for security purposes but in reality to protect the interests of both regimes.
Previously we heard that MPs employed their wives, sons, daughters and mistresses in their offices, some of them doing no work for the salary, all to maximize the profits they could gain from their position.
This is no surprise brothers, since the problem is not that those individual politicians are corrupt, or that the expenses system in the parliament is wrong and needs to be fixed, it is much more fundamental than that.
As Allah has told us - and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates”.
Allah has informed us about the People of the Book, that amongst them are people who cannot be trusted with a single silver coin because they feel they are more entitled to it than the illiterates, than those worse off than them. If this is true about some of the People of the Book, then what about those today my dear brothers who are People of the Pound and Dollar rather than People of the Book?
And look how we are told the only way to get the one coin back off them – is to stand over them constantly demanding it from them – imagine brothers, this expenses issues has only come to light after a long period of time where the parliament tried its best to block the information coming out, at every turn they tried to use their laws and influence to prevent the release of this information under the so called Freedom of Information Act. And in the end – it has only come to light because of someone elses greed, someone who sold the CD of expenses illegally to a national newspaper for hundreds of thousands of pounds!
Those people who believe in nothing except wealth, all they seek in life is money and possessions, success for them is defined by how much material things they can amass. They feel no accountability to anyone except their own greed. This is not unique to politicians, this is a societal value that they all hold today – from the unemployed man up to the richest banker – each one looks to get as much they can for themselves with no regard for anyone else. So the bankers did nothing illegal, but they acted in a greedy and corrupt manner seeking to maximize their profits. The MPs on the whole have done nothing illegal according to the letter of their manufactured laws, but have acted in a greedy and corrupt manner seeking to maximize their profits. Who has suffered in both cases? The average man, the man on the street, the normal taxpayer, who can do nothing except to look on and wish that if he was in the same position he would also be able to get whatever he desires, because that is what the society has taught him.
What do you expect the MPs to do brothers? Are they not part of this society? Isn’t their greed just a mirror on the society and its values? Of course they will act in the same way as the rest of society, its something natural and to be expected. This is why you will find that the American system brothers is even more broken and more corrupt and greedy than here, where becoming a politician is a career choice that will lead to millions of dollars, and they have no shame in admitting that.
This is not a problem with the details of the rules brothers, this is not some small issue that can be repaired with a plaster, in the same way that their failed economic system cannot be repaired by merely tinkering with the rules, and as their economic system is destined to collapse after collapse until it is fundamentally changed, until the society embraces a different set of values, and replaces their system with a totally different system that reflects those values, their problems will continue.
إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ
Verily! Allâh will not change the condition of a people as long as they do not change their state themselves [13:11]
[TEXT OF SECOND KHUTBAH]
إن الحمد لله و اشهد إلا اله إلا الله و حده لا شريك له و اشهد أن محمد عبده و رسوله
At this time brothers, day after day we are witnessing the failure of the Western systems, not just the failure of their leadership of humanity that has destroyed much of the world as a result of their greed, but even the failure of their ability to look after their own people.
And yet our political leaders in the Muslim world remain enthralled by the Western politics and the Western politicians, and follow them in everything they do except in a more crude and ugly fashion.
The hidden corruption and greed here is open in our countries.
The hidden abuse of peoples rights and dignity is hidden here and open in our countries,
The politicians here hide their failure and unsuitability to lead, whereas this is open in our countries.
The politicians here demand, and our leaders follow, even the demand to abuse and kill their own people.
And our Prophet, peace and blessing be upon him said
إنما أخاف على أمتي الأئمة المضلين
I fear for my Umma, astray leaders (who will lead them astray) (Tirmidhi)
Islam is the only solution for the world at this time and any time, it is only the values of Islam which engenders within its leaders that sense of responsibility and fear, because the leadership is considered a trust and not an opportunity for personal benefit.
Our Prophet told us
إنكم ستحرصون على الإمارة وإنها ستكون ندامة وحسرة يوم القيامة فنعمت المرضعة وبئست الفاطمة
You are eager for leadership and it is truly a regret and a sorrow on the day of judgment, what a good wet nurse and what an evil weaner (Ibn Hibban)
And he said to Abu Dharr when he sought a position of leadership among the people
يَا أَبَا ذَرٍّ إِنَّكَ ضَعِيفٌ وَإِنَّهَا أَمَانَةٌ وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْىٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِى عَلَيْهِ فِيهَا
O Abu Dhar, you are weak and authority is a trust, and on the Day of Resurrection it is a cause of humiliation and sorrow except for him who fulfills its obligations and (properly) discharges the duties thereon (Muslim)
Ruling is a position of great responsibility and comes with great accountability on the day of judgment, so any Muslim who takes such a responsibility understands that he will not answer to the letter of the law, or to the media, or to public opinion, but rather he will answer to the One who Knows and Sees everything, that is Allah. And such a mentality produces the most upstanding individual, and we see that amongst us today, where any practicing Muslim even with all the suspicion on them from the media, will be considered as the most trustworthy in their workplace because of their principles and integrity.
Ruling for us is a trust with Allah, not a career to benefit ourselves. When we look at the examples of the leaders throughout Islamic history, you do not find a parallel to the Islamic nation in terms of the general integrity of its rulers, their accountability and strictness with the wealth of the ummah they were made responsible over.
Once the Prophet (pbuh) appointed a man to collect zakah from Muslims. When he returned, he divided the collected money into two parts and said, “This part is for you, and this part was given to me as a present”. The Prophet (pbuh) got angry, then he stood up, praising Allah and said, “I employ people from you to perform a task to which Allah appointed. And here comes a man who says, ‘This part is for you and this was given to me. If this man sat in his house, would he expect to be given any present? By Allah who has full authority over my soul, if a man takes anything illegally, on the Day of Judgement he will carry it on his neck.”
Umar heard that the famous Sad ibn Abi Waqqas was building a palace at Kufa. Umar sent Mohamed ibn Maslamah to deal with the situation. On reaching Kufa, Mohamed promptly burnt the palace down. ‘Umar also confiscated some of the wealth of ‘Amir ibn al-As when he was governor of Egypt. He wrote to him saying "Let me remind you that I am sending Mohamed ibn Maslamah to you to help you distribute your wealth. Accommodate him and forgive any harshness of his towards you."
When Umar asked another of his governors, Saeed bin ‘Ameer about a complaint from the people he was ruling over "I asked what other complaints they had, and they said: 'One day every month, he does not come out to us at all.' The reply was “Ameer ul-Mumineen, I have no servant, and no clothing save that which I am wearing. I wash it by hand once a month, and it takes it a whole day to dry so that I can put it on and go out again.”
This was the sense of responsibility, accountability, and carefulness in the early generations.
But this was not just amongst the early generations; we have the examples of many ulama accounting the rulers throughout the time, such as Imaam Nawawi account Sultan Baybirs for seeking to impose more taxes for the sake of Jihad – because he felt he had not used enough of his own wealth to justify more taxes on the people.
This is because a society based upon Islam and ruled by Islam produces Islamic personalities, in the same way that this society based upon materialist interests and ruled by a system that protects those interests produces materialistic people concerned only about themselves.
The Islamic mentality is built upon our aqeeda – which tells us
لاَ إِيمَانَ لِمَنْ لاَ أَمَانَةَ لَهُ وَلاَ دِينَ لِمَنْ لاَ عَهْدَ لَهُ
No Imaan for whoever cannot be left with a trust and no deen for whoever does not fulfil their contracts (Bayhaqi)
At this time when people are questioning their system, their values upon which their system is based, as Muslims we must present to them the only alternative that will save humanity not just in the next life but also in this life as well.
Isn’t it enough to see the failure of their way of life, my dear brothers, to give us the confidence and encouragement to refuse to be intimidated to conforming and integrating into their failed system, and to refuse to be intimidated to conforming and adopting their failed values?
And isn’t this failure enough my dear brothers that we demand of our failed politicians in the Muslim lands, who continue to follow these people even into the holes of Lizards, to either adopt the Islamic aqeeda, its values and implement its systems, or to step aside and leave it to those sincere Muslims in the ummah who wish to stand for Islam and for the Deen of Allah and to be Witnesses onto Mankind.
بارك الله لي ولكم في القرآن والسنة، ونفعنا بما فيها من الآيات والحكمة. أقول قولي هذا وأستغفر الله تعالى لي ولكم
[CLOSING DUA]
Thursday, May 14, 2009
Tafsir of Al-Baqarah verse 272, Nafaqah (spending)
“Not upon you is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's sake. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” [TMQ Al-Baqarah:272]
لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُون
Taken from the book «Taysir fi usool at-tafsir» by the scholar of usul al-fiqh, the leader of Hizb ut-Tahrir, Sheikh Ata bin Khalil Abu Rashta
The verse continues about spending, but during it Allah mentions part of the verse as if it has no relation to spending. It is known that in the language of the Arabs that the most clear (faseeh) Arab would not have his words disorganised, so if during his speech he began a part unconnected to what was before or what comes after, then it was intended, but the speaker had concealed the link between this part and the rest of the speech, not making it appear explicitly, so as to encourage pausing there to go deep into it to discover its meaning, and so drawing attention to it with this rhetorical style.
This verse is like that, as what preceded it is about spending and what follows it is about spending, with the apparent meaning of the words about other than that. So, the focus is on it as we pause to discover the link and consider it deeply, as intended by Allah the glorified.
Contemplation of this verse shows that we do not have to force the people onto guidance and entering Islam. That is not in our capability, rather Allah guides whom He wills.
As for us, we call to Islam and command what is good and censure what is bad. If they respond, then it is a favour from Allah, as Allah alone is capable of guiding all people.
(وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا) “And if We had willed, surely We would have given every person his guidance.” [As-Sajdah:13]
Contemplation of this meaning makes one wonder now about the link between this part of the verse with what is before, which is about spending, and with what came after, which is also about spending.
If man worried about guiding their loved ones and the embracing Islam of relatives or friends, it would push him to pressure them and force them to enter Islam, and to use money as a method to do that. So, if he used to provide for them, then he could prevent their maintenance in order to get them to become Muslim or make Islam a condition for provisions. Therefore, Allah prohibited Muslims from using maintenance as a method of coercion for relatives or those with whom they have a relationship to enter Islam.
Pausing to consider the verse benefits us in two ways:
First: entering Islam, or guidance, needs conviction, satisfaction and choice and not duress and coercion.
Second: not to exploit the maintenance of relatives or those with whom there is a relationship to coerce people to convert to Islam.
This is confirmed by what some of the sahabah narrated of the cause for this verse’s revelation: Ibn Jarir extracted by way of Ibn Abbas - may Allah be pleased with them both – that he said: "They - the Muslims – used not to يرضخون their relatives of the idol worshippers, so Allah sent down (لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ) (Not upon you is their guidance, but Allah guides whom He wills.)". يرضخون: to give something of their money, i.e. they did not spend on their relatives as they were polytheists until they become Muslims.
In another account from Ibn Abbas - may Allah be pleased with him – he said: "Some people from the Ansar had in-laws and relations with the tribe of QurayDha and an-NaDir, and they were cautious to give sadaqah, wanting them to become Muslims, so (لَيْسَ عَلَيْكَ هُدَاهُمْ) (Not upon you is their guidance) was sent down."
'Give sadaqah' as it comes in the story means keeping relations and maintenance; because charity is worship and draws one closer to Allah and is not allowed for non-Muslims.
Also, Ibn Jarir extracted by way of Said bin Jubayr: they were cautious to give something of their money to the polytheists from their relatives until it was revealed: (لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ) (Not upon you is their guidance, but Allah guides whom He wills).
Qurtubi mentioned that some of mufassireen said Asmaa’ bint Abi Bakr as-Siddeeq wanted to keep relations with her grandfather, Abu Fahafah, and then declined to do that as he was a non-Muslim, so the verse was sent down about that.
Thus, the context of the verses continue with one format, with the focus on not using maintenance or preventing it to compel people to enter into Islam.
It is worth mentioning that not forcing people to enter into Islam does not mean not forcing them to submit to the shar’iah rules, nor the non-application of the shar’iah rules on them by the Islamic State, as that is obligatory. We have stated that in the tafseer of the verse (لَا إِكْرَاهَ فِي الدِّينِ) (no compulsion in religion) [al-Baqarah:256 ], so refer to it.
Then Allah completes His verse about spending, so He explains other rules about spending. It came already that Allah explained that spending must be free of harm and any expectation of returning the favour, and not be to show off, and is not ill-gotten money.
In this verse Allah shows that for the one who spends, the best is for him, as he is the one who is rewarded for it and redeemed in this world and the Hereafter and in particular, as he spent it wanting Allah’s pleasure. (لَيْسَ عَلَيْكَ هُدَاهُمْ) (Not upon you is their guidance).
The address is to the Prophet (saw), and it is an address to his ummah as well. The meaning is: You are not charged with forcing them to guidance.
The meaning of charging (at-takleef) comes from (عَلَيْكَ) (upon you). Guidance: Islam.
(وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ) (But, Allah guides whom He wills), that is to say that Allah is capable of guiding all the people, but the wisdom of the Almighty required leaving them to choose:(فَمِنْهُمْ مَنْ ءَامَنَ وَمِنْهُمْ مَنْ كَفَرَ) (From them is he who believes and from them is he who disbelieves) [Al-Baqarah:253]
(وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ) (And whatever you spend in good, it is for yourselves)
‘What’ Ma (مَا) puts a condition, while ‘From’ min (مِنْ) means ‘a part’, i.e. a part of goodness. ‘Goodness’ khair (خَيْرٍ) is money, because al-khair, if it is connected to spending, then it means the money, whereas if it is not connected to it, then it does not necessarily mean money, rather it could come about other than it:
(فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ) (So, whoever does an atom’s weight of good khair will see it) [Al-Zalzalah:7]
(فَلِأَنْفُسِكُمْ) (it is for yourselves) i.e. it is for yourselves and none but you will benefit from it in the next life. The letter Fa ف introduces the conditioned thing (jawab ash-shart).
(وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّه) (And you are not spending except desiring Allah’s pleasure) i.e. the reward is for yourselves as you are in the state of desiring Allah’s pleasure.
(وَمَا تُنْفِقُونَ) (And you are not spending) i.e. you do not spend. The wa و introduces the state/situation (Haal) with the whole sentence being the situation itself. (i.e. the state of desiring Allah’s pleasure) (ابْتِغَاءَ) (desiring) is maf’ool li-ajlihi, which is the reason for which an action is done.
(وَجْهِ اللَّهِ) (literally: Allah’s face) is an expression used to mean Allah Himself, and in this usage it means the pure sincerity to Allah. So the saying (in Arabic): I did this for Zayd’s sake
(فعلت هذا لأجل زيد) carries the meaning that you did it for Zayd alone, or that you did it for Zayd and for other than Zayd, i.e. that this expression (لأجل) contains the meaning of sharing. However, if you said (in Arabic): I did this for Zayd’s face (فعلته لوجه زيد), it was purely for Zayd alone.
Thus, (ابْتِغَاءَ وَجْهِ اللَّهِ) (desiring Allah’s pleasure) i.e. purely for Allah alone.
(وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ) (And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged) is an explanation for the conditional sentence
(وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ) (And whatever you spend in good, it is for yourselves) i.e. an explanation of (لأنفسكم) (for yourselves) that you will be recompensed in this life and the next, without being wronged, i.e. without neglecting anything of the recompense, as Allah is al-Muwafi and the best of judges, in this life with the blessing of money, and in the next life with great reward.
“اللهم اجعل لمنفق خلفاً ولممسك تلفاً” “O Allah, make for the spender succession and for the withholder ruin” (Al-Bukhari and Muslim) as the Messenger of Allah (saw) said.
Friday, May 08, 2009
Changing societies is a work of the highest order in Islam. It is the work of Prophets.
Changing societies is a work of the highest order in Islam. It is the work of Prophets. It is the work of transforming societies rife with corruption, immorality, ignorance and injustice to becoming societies of justice, moral elevation, knowledge and integrity. If we observe the life of the Messenger of Allah (saw) with a bird’s eye view, so as not to miss the wood for the trees, we see that this is exactly what he worked for and achieved. He was chosen as a prophet and given his mission at a time when Makkah was drowned in all sorts of vices with only a small minority knowing and worshipping Allah correctly. By the time he (saw) finished, 23 years on, thousands of people had embraced Islam - which was implemented in the form of a state in Madinah - and the foundations for a global Islamic civilisation had been firmly laid.
It is a well-known tenet of the Islamic creed that no more Prophets will succeed the Messenger of Allah (saw). Therefore his task of implementing the deen and spreading it, in the way he (saw) did it, passes on to the Ummah. Certainly this is easier said than done. We know how hard changing aspects of one’s own life (individual change) can be. We can understand therefore that the notion of societal or collective change can be overwhelming at first thought. In reality however, it is more than achievable, on condition that those undertaking the endeavour understand the true nature of societal change and how it is brought about.
The recent Israeli onslaught in Gaza is just another example of the dire state the Ummah finds herself in and highlights the vital need for change. By the grace of Allah the overwhelming opinion in the Ummah now is that the required change is towards Islam and away from kufr, be it in the form of secularism, socialism or liberalism. Yet there is still much difference about how that change is to be brought about. Underlying the method adopted by many groups and individuals is the implicit understanding that societal change is only possible when all the individuals in any given society or collective, or a majority at least, change first. In this short piece we discuss this notion in order to clarify its reality, which is that it is an incorrect idea and is to the detriment of the desired objective.
No change until we all change?
One of the speakers at a recent Muslim gathering for Gaza, after describing the bad situation prevailing in Gaza, proclaimed towards the end of his speech, “...and there is no change until we don’t change....there will be no change until each and every one of us lives a moral and ethical life.”
The notion that we must initiate change for positive change to occur is fundamentally important. It is established from the saying of Allah in surah al-Ra’d that, “Indeed Allah does not change a people until they change what is within themselves” as well as the many verses in the Qur’an which note that the support and victory of Allah comes to the true believers, those who are characterised with taqwa and righteous deeds. However to draw the conclusion from this that everyone (or even a large majority) must change for the collective to undergo change is incorrect. It is a conception that goes against historical reality and textual evidence.
Historically it has never been the case that most, let alone all, of the individuals of a society have changed first to be followed by collective change, be it economic progress, or a spiritual and political advancement. Rather it has always been the case that a small minority has led the collective to greener pastures, as it were.
The Enlightenment and Industrial Revolution, to take an example of economic/scientific progress, was propelled by a small band of intellectuals, thinkers and philosophers. They were able to convince just enough of the common people as needed to propagate their call, and then just enough of those in influential positions to implement the changes. As for the masses of Europe, they did naught but adapt to the change which came their way like a storm that hits without warning.
In our own history we see the same essential process. No prophet was able to convince all his people, even with the clear signs they brought. They were only ever able to win the hearts and minds of a small minority, with whose help, followed by victory from Allah, they were able to establish their call and implement the deen.
The Messenger of Allah (saw) himself was only able to win a couple of hundred people after thirteen years of da’wah in Makkah (and that the best da’wah possible). On mass, the Makkan people rejected him, and its leaders forced him out. With this small band of believers, whilst undergoing much persecution and false propaganda, he (saw) sought the nusrah (material support) from the tribes of Arabia, and when Allah willed, He sent it in the form of the leaders of two tribes from Madinah. Thus he (saw) reached a position of power and authority with a relatively small following, and from that position he was then able to implement the deen and spread it like a wild fire.
As for the textual perspective, what is relevant here are the many verses of the Qur’an in which Allah speaks about the provision of His support and victory (nusrah) to the believers, the indication of all of which is that Allah will give the nusrah to those who adopt certain qualities, with no requirement that everyone do so. This is not to say that everyone adopting these qualities is not an ideal, but that the persistence of some on bad qualities does not deprive those who do respond to the call of Allah from His support and victory. For example, Allah says in surah al-Nur,
“Allah has promised, to those among you who believe and work righteous deeds, that He will of a surety, grant them in the land, succession in power, as He granted it to those before them;…” (24:55)
Here Allah the Exalted emphasises his promise to give the believers of succession in power and authority. This promise carries two conditions: i) belief; and ii) the commission of righteous deeds. In other words, the sincere Muslims who have taqwa and persevere in their servitude to Allah will be granted authority in the land. There is no third condition that everyone be like this. Rather it is ‘those among you (O people)’ who are like this. This point is further apparent in the historical comparison. The mention of ‘as He granted it to those before them’ is a reference to Bani Isra’eel and how Allah granted them succession to power, and we know well that there were many amongst Bani Isra’eel who were not of the qualities mentioned in the verse, yet Bani Isra’eel was still granted the victory from Allah on the back of those who did have these qualities.
Similarly Allah says in surah al-Hajj,
“Allah will certainly aid those who aid Him (i.e. His cause)” (22:40)
And in the well-known verse in surah Muhammad Allah says,
“O you who believe, if you help (the cause of) Allah, He will help you and make firm your feet.” (47:7)
Again in both these verses the condition for attaining the aid of Allah is aiding His deen, not that for anyone to get that aid, everyone has to do so. Further if we accept this premise we effectively say that those people who are true to their covenant with Allah are deprived of the promised reward due to the actions of others. The fallacy of this was detailed in an earlier piece entitled ‘Gaza: punishment of trial?’
Hence there should be no doubt about the invalidity of the idea that the majority of individuals must change first for collective change to occur. It contradicts both historical reality, and is unsupported by textual evidence. Furthermore, it only arises when we begin on the premise of the incorrect conception of what society is and how it changes.
Misconceiving the reality of societal change
Another verse famous upon the tongues in relation to this topic of change and revival is the saying of Allah, “Indeed, Allah does not change that which is in a people until they change what is within themselves” (al-Ra’d: 11). However the meaning of this verse is not, as some use it, that change will not occur in society or people until all the individuals change. Rather it is that change will not occur until the society changes what is in it (i.e. that which comprises it), which includes the individuals but is not limited to them. There is a subtle but extremely important distinction between these two meanings.
Of importance in the ayah is that the object of the verb (change) is the qawm, not the individual. The qawm [nation/society] is different to the fard [individual] and even afrad, a collection of individuals. Qawm, in the Arabic language, refers to a nation or people. It is more than a mere collection of individuals in that it is a collection of individuals whom a common thought or idea binds together as they live with each other, under various systems of communal organisation (economic, political, social, judicial), to the fulfilment of the common goals of everyday life, which at its most fundamental level is the satisfaction of human needs and instincts. In brief then, society is defined not merely as a collection of individuals but as the collection of individuals, the thoughts and emotions which bind them, and the systems implemented upon them through various societal institutions.
Thus is it important to appreciate that whilst the implicit meaning [mafhum] of the ayah can be used as a proof that Allah will not change the condition of an individual until that individual works to change himself, the explicit [mantuq] subject matter of the ayah is not this, but rather it is the issue of collective change in society, not individual change.
This comprehensive understanding of qawm is indeed important because the ayah moves on to say that the change must be of ‘ma bi anfusihim’, that is, that which is within themselves, where the ‘ma’ is general [‘aam] and so includes everything that comprises the qawm. Thus the rendered meaning is that Allah (swt) has decreed that He (swt) will not change the situation of any qawm until they all collectively change all that is within themselves – the individuals, their thoughts and emotions, and the systems implemented in that society. For Islamic revival of course, the requirement is Islamic thoughts and emotions, and Islamic systems.
We see this, societal as opposed to individualistic, understanding in the tafsir of the classical mufassireen. Imam al-Qurtubi, for example, says in his tafsir of this ayah:
“Allah informs in this ayah that he does not change what is in a qawm until change takes place from them, whether it be from them, or from their leaders, or from he who is from them by a cause… So the meaning of this ayah is not that a punishment will not befall the individual except if he commits a sin. Rather, (the meaning is) afflictions may well befall due to the sins of other, as he (saw) said - (when) he was asked, “will we be destroyed whilst the righteous are amongst us?” He (saw) said, ‘Yes, if the corruption/sin increases (excessively).’” (9:294)
To use this verse, as some unfortunately do, to say that we should only concentrate on ourselves and not deal with societal or Ummah-level issues is a gross misinterpretation of the ayah.
The importance of changing societal institutions
The systems implemented in a society are not only an inherent make-up of that society but are a part with significant influence. The societal institutions which implement these political, economic, social, legal and judicial systems necessarily have a considerable impact. This is because these institutions set the framework within which the society operates. The political system legislates laws and institutes policy which sets the direction of the society in all walks of life. Thus it is arguably the most influential institution. It decides on social policy, things like the legality of alcohol, the limits of inter-gender relationships, and homosexuality. It decides on economic policy, things like the legality of interest, the economic objectives sought in the society, and the legal means of acquiring wealth and its disposal. It decides also, importantly, on educational policy, which in turn determines the mainstream ideas and concepts held in society as mass education indoctrinates generation after generation with one set of beliefs and ideals or another.
Thus the level of influence the state in particular, and other societal institutions in general, have should be obvious. If one person drinks alcohol the negative effects of it are limited to him, or at most his family and friends, but if alcohol is allowed and widely available throughout society and its consumption is encouraged the whole society is subjected to its perils. If two parties engage in a riba contract the effects of it are limited to them, but if riba is legal and widely available in society, nay the sole means of acquiring loans, again the entire society is subject to its harmful consequences. The same applies to literally hundreds of other things.
This influence and importance of the ruling authority on the people at large was expressed quite clearly by many of the Companions, who were the generation of Muslims most knowledgeable of Islam and its essence. Umar ibn al-Khattab (ra), the one described by the Prophet as the distinguisher between truth and falsehood (al-Faruq), said,
“By Allah, what Allah protects and prevents by the ruler is greater than what he protects and prevents by the Qur'an.” (al-Khateeb, Tarikh al-Baghdad; Kanz al-Ummal, narration no. 14284)
In a narration related by al-Bukhari on the authority of Qays ibn Abi Hazim,
Abu Bakr (ra) entered on a woman from the people of Ahmas named Zainab. She said, "Until when will we stay on this good matter (Islam) which Allah brought after the times of ignorance?" Abu Bakr said, "As long as your rulers straighten you on it." (Ibn al-Athir, Jami' al-Usul, hadith no. 2067)
Abdullah ibn Umar (ra) said,
“The people in the Ummah will not suffer even if they were oppressors and sinful, if the rulers were guided and were guiding. But the people will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful.” (Abu Nu'aym, Hilyat al-Awliya')
Hence there should be no doubt about the significant degree of influence societal institutions have on people.
We appreciate this point better when we contemplate the case of the people of Makkah, who on mass rejected the Prophet (saw) over the thirteen years he spent there. Yet only ten years later when he came to conquer Makkah from Madinah, the very same people submitted and embraced Islam on mass, and went on to become of the best Muslims to ever live.
But what was the difference? Did the Prophet (saw) come with a new message the second time round? No! It was the same simple message conveyed by the same prophet. The only difference was that the first time he was calling from a position of relative weakness as an individual with a few followers, whilst the second time he had the backing of a state apparatus with all its avenues of influence. He implemented Islam upon the people and they all saw it in its comprehensiveness whilst being subject to the fruits of its systems. This shows us the enormous effect societal institutions have.
Another aspect of Islamic fiqh which shows the important role of societal institutions is that of foreign policy. The prime objective of the foreign policy of the Islamic State is conveying Islam to other nations and peoples. The established practice in this regard is that once the Islamic State is established the primary means of conveying Islam is by spreading the domain of Islamic rule whereby the targeted society/nation is sought to be brought under Islamic rule. Once Islam is in authority it can be implemented in its entirety and the people can see it truly for what it is. Whether they adopt Islam as individuals is then left up to them.
This model was established by the Messenger of Allah (saw) who, having established the Islamic State in Madinah, initiated contact with neighbouring nations not by sending individuals to call individuals to Islam (in what may be called grass-roots da’wah), but by sending emissaries to the rulers of these nations. In the letters he sent to them he gave them three options: i) adopt Islam and rule by it, ii) reject Islam (in their individual capacity), submit to its authority and pay the jizyah, or iii) prepare for war, whereby that authority will be taken by force.
This model of foreign policy demonstrates two important points in the context of this discussion,
1. Whilst individuals are to be left at the mere conveyance of the Islamic message, and can never be forced to adopt Islam, the same is not true for societies, which, if they resist submitting to the Islamic authority, will be forced to do so as per the command of Allah relayed in verse 29 of surah al-Tawbah.
2. There is a difference in approach between establishing the Islamic State (changing the first society) and expanding it to include other nations (changing subsequent societies). The former is relatively a more a bottom-up approach, whilst the latter is very much top-down. In effect the latter is an approach of moving into a society through acquisition of political authority, changing the societal institutions and working from there to effect a change across the society as whole, including its individuals. As such it shows that changing the institutions leads to changing the people, not the other way around.
It was this very approach whereby the Companions took Islamic civilisation from the desserts of Arabia to as far as India in the East and Spain in the West, with astounding success. Therefore the importance of changing societal institutions and of appreciating their vast influence on society cannot be understated.
In the same vein, when we observe the Ummah today and see that many of her sons and daughters are not up scratch with regards to adhering to the commands and prohibitions of Allah, we must appreciate that a major cause of this is the kufr systems they live under. This point is not to offer an excuse for those who are not fulfilling their basic Islamic obligations, but it is to appreciate the reality of the situation. Further, it is to note that this effect of societal institutions is natural and unavoidable.
Therefore, those who claim that the people must all change before we obtain the victory from Allah - and are thereby able to change the societal institutions from a position of political authority - fall into a circularity whose fallacious nature is obvious. In other words, for the people to positively change on mass requires change of the societal institutions, and change of the societal institutions requires assuming political authority, which requires the nusrah and victory from Allah. Thus the nusrah is required for the people to change on the mass level. To say that the people must all first change to get the nusrah brings us into a fallacious circularity, proving the incorrectness of this last supposed requirement.
Conclusion
Societal change is indeed an overwhelming task but it is more than achievable if we understand the true nature of society and of societal change. Historical precedent as well as Islamic textual evidence shows that it is incorrect to presume that all or the majority of people must change first for the collective to change. The positive change in individuals on mass is not a condition for obtaining the nusrah of Allah but a result of it. Its condition is a sufficient number (a minority with respect to the whole) of disciplined and well-cultured souls who diligently follow the path traversed by the Messenger of Allah in changing society, exclusively in obedience to Allah and purely to seek His pleasure. For them awaits victory and authority in this life and the best of abode amongst the Prophets and the righteous in Paradise in the hereafter. May Allah make us of them.
It is a well-known tenet of the Islamic creed that no more Prophets will succeed the Messenger of Allah (saw). Therefore his task of implementing the deen and spreading it, in the way he (saw) did it, passes on to the Ummah. Certainly this is easier said than done. We know how hard changing aspects of one’s own life (individual change) can be. We can understand therefore that the notion of societal or collective change can be overwhelming at first thought. In reality however, it is more than achievable, on condition that those undertaking the endeavour understand the true nature of societal change and how it is brought about.
The recent Israeli onslaught in Gaza is just another example of the dire state the Ummah finds herself in and highlights the vital need for change. By the grace of Allah the overwhelming opinion in the Ummah now is that the required change is towards Islam and away from kufr, be it in the form of secularism, socialism or liberalism. Yet there is still much difference about how that change is to be brought about. Underlying the method adopted by many groups and individuals is the implicit understanding that societal change is only possible when all the individuals in any given society or collective, or a majority at least, change first. In this short piece we discuss this notion in order to clarify its reality, which is that it is an incorrect idea and is to the detriment of the desired objective.
No change until we all change?
One of the speakers at a recent Muslim gathering for Gaza, after describing the bad situation prevailing in Gaza, proclaimed towards the end of his speech, “...and there is no change until we don’t change....there will be no change until each and every one of us lives a moral and ethical life.”
The notion that we must initiate change for positive change to occur is fundamentally important. It is established from the saying of Allah in surah al-Ra’d that, “Indeed Allah does not change a people until they change what is within themselves” as well as the many verses in the Qur’an which note that the support and victory of Allah comes to the true believers, those who are characterised with taqwa and righteous deeds. However to draw the conclusion from this that everyone (or even a large majority) must change for the collective to undergo change is incorrect. It is a conception that goes against historical reality and textual evidence.
Historically it has never been the case that most, let alone all, of the individuals of a society have changed first to be followed by collective change, be it economic progress, or a spiritual and political advancement. Rather it has always been the case that a small minority has led the collective to greener pastures, as it were.
The Enlightenment and Industrial Revolution, to take an example of economic/scientific progress, was propelled by a small band of intellectuals, thinkers and philosophers. They were able to convince just enough of the common people as needed to propagate their call, and then just enough of those in influential positions to implement the changes. As for the masses of Europe, they did naught but adapt to the change which came their way like a storm that hits without warning.
In our own history we see the same essential process. No prophet was able to convince all his people, even with the clear signs they brought. They were only ever able to win the hearts and minds of a small minority, with whose help, followed by victory from Allah, they were able to establish their call and implement the deen.
The Messenger of Allah (saw) himself was only able to win a couple of hundred people after thirteen years of da’wah in Makkah (and that the best da’wah possible). On mass, the Makkan people rejected him, and its leaders forced him out. With this small band of believers, whilst undergoing much persecution and false propaganda, he (saw) sought the nusrah (material support) from the tribes of Arabia, and when Allah willed, He sent it in the form of the leaders of two tribes from Madinah. Thus he (saw) reached a position of power and authority with a relatively small following, and from that position he was then able to implement the deen and spread it like a wild fire.
As for the textual perspective, what is relevant here are the many verses of the Qur’an in which Allah speaks about the provision of His support and victory (nusrah) to the believers, the indication of all of which is that Allah will give the nusrah to those who adopt certain qualities, with no requirement that everyone do so. This is not to say that everyone adopting these qualities is not an ideal, but that the persistence of some on bad qualities does not deprive those who do respond to the call of Allah from His support and victory. For example, Allah says in surah al-Nur,
“Allah has promised, to those among you who believe and work righteous deeds, that He will of a surety, grant them in the land, succession in power, as He granted it to those before them;…” (24:55)
Here Allah the Exalted emphasises his promise to give the believers of succession in power and authority. This promise carries two conditions: i) belief; and ii) the commission of righteous deeds. In other words, the sincere Muslims who have taqwa and persevere in their servitude to Allah will be granted authority in the land. There is no third condition that everyone be like this. Rather it is ‘those among you (O people)’ who are like this. This point is further apparent in the historical comparison. The mention of ‘as He granted it to those before them’ is a reference to Bani Isra’eel and how Allah granted them succession to power, and we know well that there were many amongst Bani Isra’eel who were not of the qualities mentioned in the verse, yet Bani Isra’eel was still granted the victory from Allah on the back of those who did have these qualities.
Similarly Allah says in surah al-Hajj,
“Allah will certainly aid those who aid Him (i.e. His cause)” (22:40)
And in the well-known verse in surah Muhammad Allah says,
“O you who believe, if you help (the cause of) Allah, He will help you and make firm your feet.” (47:7)
Again in both these verses the condition for attaining the aid of Allah is aiding His deen, not that for anyone to get that aid, everyone has to do so. Further if we accept this premise we effectively say that those people who are true to their covenant with Allah are deprived of the promised reward due to the actions of others. The fallacy of this was detailed in an earlier piece entitled ‘Gaza: punishment of trial?’
Hence there should be no doubt about the invalidity of the idea that the majority of individuals must change first for collective change to occur. It contradicts both historical reality, and is unsupported by textual evidence. Furthermore, it only arises when we begin on the premise of the incorrect conception of what society is and how it changes.
Misconceiving the reality of societal change
Another verse famous upon the tongues in relation to this topic of change and revival is the saying of Allah, “Indeed, Allah does not change that which is in a people until they change what is within themselves” (al-Ra’d: 11). However the meaning of this verse is not, as some use it, that change will not occur in society or people until all the individuals change. Rather it is that change will not occur until the society changes what is in it (i.e. that which comprises it), which includes the individuals but is not limited to them. There is a subtle but extremely important distinction between these two meanings.
Of importance in the ayah is that the object of the verb (change) is the qawm, not the individual. The qawm [nation/society] is different to the fard [individual] and even afrad, a collection of individuals. Qawm, in the Arabic language, refers to a nation or people. It is more than a mere collection of individuals in that it is a collection of individuals whom a common thought or idea binds together as they live with each other, under various systems of communal organisation (economic, political, social, judicial), to the fulfilment of the common goals of everyday life, which at its most fundamental level is the satisfaction of human needs and instincts. In brief then, society is defined not merely as a collection of individuals but as the collection of individuals, the thoughts and emotions which bind them, and the systems implemented upon them through various societal institutions.
Thus is it important to appreciate that whilst the implicit meaning [mafhum] of the ayah can be used as a proof that Allah will not change the condition of an individual until that individual works to change himself, the explicit [mantuq] subject matter of the ayah is not this, but rather it is the issue of collective change in society, not individual change.
This comprehensive understanding of qawm is indeed important because the ayah moves on to say that the change must be of ‘ma bi anfusihim’, that is, that which is within themselves, where the ‘ma’ is general [‘aam] and so includes everything that comprises the qawm. Thus the rendered meaning is that Allah (swt) has decreed that He (swt) will not change the situation of any qawm until they all collectively change all that is within themselves – the individuals, their thoughts and emotions, and the systems implemented in that society. For Islamic revival of course, the requirement is Islamic thoughts and emotions, and Islamic systems.
We see this, societal as opposed to individualistic, understanding in the tafsir of the classical mufassireen. Imam al-Qurtubi, for example, says in his tafsir of this ayah:
“Allah informs in this ayah that he does not change what is in a qawm until change takes place from them, whether it be from them, or from their leaders, or from he who is from them by a cause… So the meaning of this ayah is not that a punishment will not befall the individual except if he commits a sin. Rather, (the meaning is) afflictions may well befall due to the sins of other, as he (saw) said - (when) he was asked, “will we be destroyed whilst the righteous are amongst us?” He (saw) said, ‘Yes, if the corruption/sin increases (excessively).’” (9:294)
To use this verse, as some unfortunately do, to say that we should only concentrate on ourselves and not deal with societal or Ummah-level issues is a gross misinterpretation of the ayah.
The importance of changing societal institutions
The systems implemented in a society are not only an inherent make-up of that society but are a part with significant influence. The societal institutions which implement these political, economic, social, legal and judicial systems necessarily have a considerable impact. This is because these institutions set the framework within which the society operates. The political system legislates laws and institutes policy which sets the direction of the society in all walks of life. Thus it is arguably the most influential institution. It decides on social policy, things like the legality of alcohol, the limits of inter-gender relationships, and homosexuality. It decides on economic policy, things like the legality of interest, the economic objectives sought in the society, and the legal means of acquiring wealth and its disposal. It decides also, importantly, on educational policy, which in turn determines the mainstream ideas and concepts held in society as mass education indoctrinates generation after generation with one set of beliefs and ideals or another.
Thus the level of influence the state in particular, and other societal institutions in general, have should be obvious. If one person drinks alcohol the negative effects of it are limited to him, or at most his family and friends, but if alcohol is allowed and widely available throughout society and its consumption is encouraged the whole society is subjected to its perils. If two parties engage in a riba contract the effects of it are limited to them, but if riba is legal and widely available in society, nay the sole means of acquiring loans, again the entire society is subject to its harmful consequences. The same applies to literally hundreds of other things.
This influence and importance of the ruling authority on the people at large was expressed quite clearly by many of the Companions, who were the generation of Muslims most knowledgeable of Islam and its essence. Umar ibn al-Khattab (ra), the one described by the Prophet as the distinguisher between truth and falsehood (al-Faruq), said,
“By Allah, what Allah protects and prevents by the ruler is greater than what he protects and prevents by the Qur'an.” (al-Khateeb, Tarikh al-Baghdad; Kanz al-Ummal, narration no. 14284)
In a narration related by al-Bukhari on the authority of Qays ibn Abi Hazim,
Abu Bakr (ra) entered on a woman from the people of Ahmas named Zainab. She said, "Until when will we stay on this good matter (Islam) which Allah brought after the times of ignorance?" Abu Bakr said, "As long as your rulers straighten you on it." (Ibn al-Athir, Jami' al-Usul, hadith no. 2067)
Abdullah ibn Umar (ra) said,
“The people in the Ummah will not suffer even if they were oppressors and sinful, if the rulers were guided and were guiding. But the people will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful.” (Abu Nu'aym, Hilyat al-Awliya')
Hence there should be no doubt about the significant degree of influence societal institutions have on people.
We appreciate this point better when we contemplate the case of the people of Makkah, who on mass rejected the Prophet (saw) over the thirteen years he spent there. Yet only ten years later when he came to conquer Makkah from Madinah, the very same people submitted and embraced Islam on mass, and went on to become of the best Muslims to ever live.
But what was the difference? Did the Prophet (saw) come with a new message the second time round? No! It was the same simple message conveyed by the same prophet. The only difference was that the first time he was calling from a position of relative weakness as an individual with a few followers, whilst the second time he had the backing of a state apparatus with all its avenues of influence. He implemented Islam upon the people and they all saw it in its comprehensiveness whilst being subject to the fruits of its systems. This shows us the enormous effect societal institutions have.
Another aspect of Islamic fiqh which shows the important role of societal institutions is that of foreign policy. The prime objective of the foreign policy of the Islamic State is conveying Islam to other nations and peoples. The established practice in this regard is that once the Islamic State is established the primary means of conveying Islam is by spreading the domain of Islamic rule whereby the targeted society/nation is sought to be brought under Islamic rule. Once Islam is in authority it can be implemented in its entirety and the people can see it truly for what it is. Whether they adopt Islam as individuals is then left up to them.
This model was established by the Messenger of Allah (saw) who, having established the Islamic State in Madinah, initiated contact with neighbouring nations not by sending individuals to call individuals to Islam (in what may be called grass-roots da’wah), but by sending emissaries to the rulers of these nations. In the letters he sent to them he gave them three options: i) adopt Islam and rule by it, ii) reject Islam (in their individual capacity), submit to its authority and pay the jizyah, or iii) prepare for war, whereby that authority will be taken by force.
This model of foreign policy demonstrates two important points in the context of this discussion,
1. Whilst individuals are to be left at the mere conveyance of the Islamic message, and can never be forced to adopt Islam, the same is not true for societies, which, if they resist submitting to the Islamic authority, will be forced to do so as per the command of Allah relayed in verse 29 of surah al-Tawbah.
2. There is a difference in approach between establishing the Islamic State (changing the first society) and expanding it to include other nations (changing subsequent societies). The former is relatively a more a bottom-up approach, whilst the latter is very much top-down. In effect the latter is an approach of moving into a society through acquisition of political authority, changing the societal institutions and working from there to effect a change across the society as whole, including its individuals. As such it shows that changing the institutions leads to changing the people, not the other way around.
It was this very approach whereby the Companions took Islamic civilisation from the desserts of Arabia to as far as India in the East and Spain in the West, with astounding success. Therefore the importance of changing societal institutions and of appreciating their vast influence on society cannot be understated.
In the same vein, when we observe the Ummah today and see that many of her sons and daughters are not up scratch with regards to adhering to the commands and prohibitions of Allah, we must appreciate that a major cause of this is the kufr systems they live under. This point is not to offer an excuse for those who are not fulfilling their basic Islamic obligations, but it is to appreciate the reality of the situation. Further, it is to note that this effect of societal institutions is natural and unavoidable.
Therefore, those who claim that the people must all change before we obtain the victory from Allah - and are thereby able to change the societal institutions from a position of political authority - fall into a circularity whose fallacious nature is obvious. In other words, for the people to positively change on mass requires change of the societal institutions, and change of the societal institutions requires assuming political authority, which requires the nusrah and victory from Allah. Thus the nusrah is required for the people to change on the mass level. To say that the people must all first change to get the nusrah brings us into a fallacious circularity, proving the incorrectness of this last supposed requirement.
Conclusion
Societal change is indeed an overwhelming task but it is more than achievable if we understand the true nature of society and of societal change. Historical precedent as well as Islamic textual evidence shows that it is incorrect to presume that all or the majority of people must change first for the collective to change. The positive change in individuals on mass is not a condition for obtaining the nusrah of Allah but a result of it. Its condition is a sufficient number (a minority with respect to the whole) of disciplined and well-cultured souls who diligently follow the path traversed by the Messenger of Allah in changing society, exclusively in obedience to Allah and purely to seek His pleasure. For them awaits victory and authority in this life and the best of abode amongst the Prophets and the righteous in Paradise in the hereafter. May Allah make us of them.
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