Assalamu 3alaikum Warahmatullahi Wabarakatuh these are some
things that we should all be careful not to fall into
The Muslim's Belief - Some Causes that Lead to Apostasy from the
Religion of Islam
by Ali Al-Timimi
[Published in The Friday Report, Dar Makkah,
August-September 1994]
Knowing the meaning of our testimony of faith is necessary but
not sufficient. One should also know the causes that may lead a
person to revoke this testimony. In other words, one should
know the causes that lead to apostasy from the religion of
Islam. Among the more prevalent causes of apostasy in our
times:
1 - To Associate Others with Allah or "Shirk"
The first cause of apostasy is to commit shirk. Allah said
(4:48): "Allah forgives not that partners should be set up with
Him in worship, but He forgives anything else to whomsoever He
pleases, and whoever sets up partner with Allah in worship, he
has indeed forged a mighty sin."
And He said (5:72): "Verily, whosoever associates with Allah
anything, for him Allah has forbidden Paradise, and the Fire
will be his abode; and the wrongdoers shall have no helpers."
There are four types of Shirk:
Shirk through one's prayers (See 29:65) Shirk through one's
intent in his acts of worship (See 11:15-16) Shirk through
one's obedience (See 9:31) Shirk through one's love (See
2:165)
The fourth type of shirk is explained by Allah's statement (See
9:24): "Say (to them O Muhammad, sallallaahu `alayhi wa
sallam): 'If your fathers, your sons, your brothers, your wives,
your kindred, your possessions that you have gained, commerce
you fear may slacken, and dwellings you love, if these are
dearer to you than Allah and His Messenger (Muhammad), and to
struggle in His Way, then wait until Allah brings about His
Command (Punishment). And Allah guides not the wrong-doing
people.'"
2 - To Deny the Finality of the Prophethood of Muhammad,
sallallaahu `alayhi wa sallam
The second cause of apostasy is denial of finality of
Prophethood with the Prophet Muhammad sallallaahu `alayhi wa
sallam. Whoever claims Prophethood or believes the claim of a
false prophet has left the fold of Islam. For example, in our
times, those who believe the claims of prophethood of Ghulam
Ahmad, Elijah Poole, or Rashad Khalifa have left the fold of
Islam
3 - To Deny the Binding Nature of the Sunnah
The third cause of apostasy is denial of the Sunnah. For
example, those who claim that Islam is only the Qur'an have left
the fold of Islam.
4 - To Judge by Other than Sharia
The fourth cause of apostasy is to judge by other than the
sharia that Allah sent down to the Prophet Muhammad, sallallaahu
`alaihi wa sallam. For example those who believe that the
systems and laws devised by men are better than the sharia, or
that it is permissible to judge by other than the sharia even if
one does not believe that judgment to be better than that of the
sharia, or that Islam should be restricted to the private
relationship between an individual and His Lord without entering
into the other aspects of life.
5 - To Ridicule Any Aspect of Islam
The fifth cause of apostasy is to ridicule or make fun of any
aspect of Islam, its rewards or punishments.
Allah said (S9 A65-66): "And if you (O Muhammad) question them,
they (the hypocrites) will say: "We were only talking idly and
jesting." Say (to them o Muhammad), "What, then were you mocking
Allah and His Signs and His Messenger. Make no excuse you have
disbelieved after you have believed."
6 - To Hate Any Aspect of Islam
The sixth cause of apostasy is to hate any aspect of Islam.
Allah said: (S47 A9): "That is because they have been averse to
what Allah has sent down, so He has made their deeds to fail."
7 - To Perform or to be Pleased with Sorcery
The seventh cause of apostasy is to perform sorcery or to be
pleased with the performance of sorcery like bringing a man and
a woman to love or hate one another. Allah said (S2 A102): "The
devils disbelieved, they teach people sorcery."
8 - To Believe that One May Obtain Salvation by Following Other
than the Sharia of the Prophet
The eighth cause of apostasy is to believe that one may obtain
salvation by following other than the religion of Islam or by
refusing to cal the infidels, like the Jews and Christians,
infidels, or to doubt their unbelief, or to say their religion
is still correct.
Allah said: "The true religion with Allah is Islam." (S3 A19)
"Whoever desires a religion other than Islam, it shall not be
accepted of him and in the Hereafter he shall be among the
losers." (S33 A85)
"And they say, "Be Jews or Christians then you shall be guided."
Say: "Nay, rather the religion of Abraham, a man of pure faith,
and he was not of idolaters."" (S2 A135)
The Prophet has said: "By Him in Whose Hand Muhammad's soul is,
anyone of this community, Jew or Christian, who hears of me and
then dies without believing in me, will be among the inhabitants
of the Hellfire." [Muslim]
9 - To Turn Away from Islam by Neither Learning nor Acting Upon
its Teachings
The ninth cause of apostasy is to turn away from the religion of
Islam by neither learning it or acting upon it.
Allah said (S32 A22): "And who does greater evil than he who is
reminded of the signs of His Lord, then turns away from them? We
shall take vengeance upon the criminals."
May Allah keep us upon the testimony "There is no god (worthy of
worship) but Allah and Muhammad is the Messenger of Allah" in
this world and reward us full for it in the Hereafter.
Allah said (S14 A27): "Allah confirms those who believe with the
firm word (la ilaha ill Allah), in the present life and in the
Hereafter; and Allah leads astray the evil-doers. And Allah does
what He will."
Thursday, March 31, 2011
10 Tips For Successful Public Speaking
10 Tips For Successful Public Speaking
1.Know the room. Be familiar with the place in which you will speak. Arrive early, walk around the speaking area and practice using the microphone and any visual aids.
2.Know the audience. Greet some of the audience as they arrive. It's easier to speak to a group of friends than to a group of strangers.
3.Know your material. If you're not familiar with your material or are uncomfortable with it, your nervousness will increase. Practice your speech and revise it if necessary.
4.Relax. Ease tension by doing exercises.
5.Visualize yourself giving your speech. Imagine yourself speaking, your voice loud, clear, and assured. When you visualize yourself as successful, you will be successful.
6.Realize that people want you to succeed. Audiences want you to be interesting, stimulating, informative, and entertaining. They don't want you to fail.
7.Don't apologize. If you mention your nervousness or apologize for any problems you think you have with your speech, you may be calling the audience's attention to something they hadn't noticed. Keep silent.
8.Concentrate on the message -- not the medium. Focus your attention away from your own anxieties, and outwardly toward your message and your audience. Your nervousness will dissipate.
9.Turn nervousness into positive energy. Harness your nervous energy and transform it into vitality and enthusiasm.
10.Gain experience. Experience builds confidence, which is the key to effective speaking.
1.Know the room. Be familiar with the place in which you will speak. Arrive early, walk around the speaking area and practice using the microphone and any visual aids.
2.Know the audience. Greet some of the audience as they arrive. It's easier to speak to a group of friends than to a group of strangers.
3.Know your material. If you're not familiar with your material or are uncomfortable with it, your nervousness will increase. Practice your speech and revise it if necessary.
4.Relax. Ease tension by doing exercises.
5.Visualize yourself giving your speech. Imagine yourself speaking, your voice loud, clear, and assured. When you visualize yourself as successful, you will be successful.
6.Realize that people want you to succeed. Audiences want you to be interesting, stimulating, informative, and entertaining. They don't want you to fail.
7.Don't apologize. If you mention your nervousness or apologize for any problems you think you have with your speech, you may be calling the audience's attention to something they hadn't noticed. Keep silent.
8.Concentrate on the message -- not the medium. Focus your attention away from your own anxieties, and outwardly toward your message and your audience. Your nervousness will dissipate.
9.Turn nervousness into positive energy. Harness your nervous energy and transform it into vitality and enthusiasm.
10.Gain experience. Experience builds confidence, which is the key to effective speaking.
The "Triangle Effect"
The "Triangle Effect"
"What is the Triangle Model?
When planning activities for youth, you must keep in mind the fact that all youth are not interested in the same things. There will be some youth who are interested in having Islamic study circles where they learn about the Qur'an, Seerah, etc. It is likely however that a larger amount of youth would like to participate in social events such as basketball games, dinners, etc. As leader of your youth group you have to know how to balance these activities by planning social activities where Muslims can meet each other and at the same time placing importance on acquiring Islamic knowledge. If we look at the life of the Prophet, there were activities that all the Muslims participated in. Participation in battles, building the masjid, going to Friday prayer required a strong commitment to Islam. The strong and the weak Muslim alike however could fulfill these duties. However other activites required an enormous dedication to pleasing Allah. Staying awake throughout the night in prayer, giving all of ones wealth in the path of Allah or even brushing the teeth everyday, were activities not required of all Muslims. The Prophet, saws, encouraged all to do these things, but understood the different levels of spiritual development in his community. The majority of the people need time to develop before they start activities that require a great deal of taqwaah to do.
LEVEL ONE:
In the Triangle Model, the bottom layer is activities for the largest number of people. Those are activites that are enjoyable by all levels of the community. They satisfy the need for social interaction with other Muslims and build the brotherhood or sisterhood in the youth group. These activities are structured according to the Quran and the Sunnah (no unsupervised intermingling between members of the opposite sex, for example.) Since these activites attract the largest amount of people, they should be your most publicized events. During these activites, you must try to attract people to activities in level two or above. The more the youth are willing to come to higher levels of commitment, the stronger your youth group will become, inshaAllah. examples: dinners/iftars, sports events, eid festivals, demonstrations, after jummah lunches.
LEVEL TWO:
Once the spark of interest has been lighted in a young Muslim, you must do your very best to involve him or her in higher level activities. Level two activities require a little more commitment of their time and resources. However these activities are still fun for the majority of youth. examples: bake sales, islamic culture fairs, masjid cleaning/recycling project, selling t-shirts, Islamic tapes etc.,
LEVEL THREE:
This level requires a bit more commitment and knowledge about Islam. Activities in this level are designed for members who have a growing interest in seeing Islam prosper among the youth as well as the community at large. These activites also give the youth a chance to do thing that are encouraged in Islam. examples: presentations in highschools, distribution of information about Islam, sponsoring orphans, feeding the homeless, lectures on "hot" topics- marriage, women, politics, etc.
LEVEL FOUR:
Activities for youth who wish to increase their Islamic knowledge are the main focus of level four. These activities are very beneficial not only for those youth who are interested but for the members of the executive board of your youth group as well as adults who wish to build ther knowledge of Islam. examples: lecturs on tafseer, aqeedah, seerah, etc, memorization competetions, interfaith meetings.
LEVEL FIVE:
This is the highest level of commitment. Most often 5% or less of the members of your youth group attend these activites. These activities should be very useful to the members of the leadership. As a leader, you should try to participate in these activities to the best of your ability and constantly encourage others to participate. examples: Islamic all-nighters, Tarbiyyah/halaqah program, intensive arabic courses, intensive courses in Islamic sciences.
This triangle model gives you a basic idea of the types of activities you should have and the number of people you should expect for them. This model, however, will vary from community to community...An effective youth group will be able to cater to the needs of these different groups."
-Muslim Youth of North America's 'Lets Build A Muslim Youth Group'
"What is the Triangle Model?
When planning activities for youth, you must keep in mind the fact that all youth are not interested in the same things. There will be some youth who are interested in having Islamic study circles where they learn about the Qur'an, Seerah, etc. It is likely however that a larger amount of youth would like to participate in social events such as basketball games, dinners, etc. As leader of your youth group you have to know how to balance these activities by planning social activities where Muslims can meet each other and at the same time placing importance on acquiring Islamic knowledge. If we look at the life of the Prophet, there were activities that all the Muslims participated in. Participation in battles, building the masjid, going to Friday prayer required a strong commitment to Islam. The strong and the weak Muslim alike however could fulfill these duties. However other activites required an enormous dedication to pleasing Allah. Staying awake throughout the night in prayer, giving all of ones wealth in the path of Allah or even brushing the teeth everyday, were activities not required of all Muslims. The Prophet, saws, encouraged all to do these things, but understood the different levels of spiritual development in his community. The majority of the people need time to develop before they start activities that require a great deal of taqwaah to do.
LEVEL ONE:
In the Triangle Model, the bottom layer is activities for the largest number of people. Those are activites that are enjoyable by all levels of the community. They satisfy the need for social interaction with other Muslims and build the brotherhood or sisterhood in the youth group. These activities are structured according to the Quran and the Sunnah (no unsupervised intermingling between members of the opposite sex, for example.) Since these activites attract the largest amount of people, they should be your most publicized events. During these activites, you must try to attract people to activities in level two or above. The more the youth are willing to come to higher levels of commitment, the stronger your youth group will become, inshaAllah. examples: dinners/iftars, sports events, eid festivals, demonstrations, after jummah lunches.
LEVEL TWO:
Once the spark of interest has been lighted in a young Muslim, you must do your very best to involve him or her in higher level activities. Level two activities require a little more commitment of their time and resources. However these activities are still fun for the majority of youth. examples: bake sales, islamic culture fairs, masjid cleaning/recycling project, selling t-shirts, Islamic tapes etc.,
LEVEL THREE:
This level requires a bit more commitment and knowledge about Islam. Activities in this level are designed for members who have a growing interest in seeing Islam prosper among the youth as well as the community at large. These activites also give the youth a chance to do thing that are encouraged in Islam. examples: presentations in highschools, distribution of information about Islam, sponsoring orphans, feeding the homeless, lectures on "hot" topics- marriage, women, politics, etc.
LEVEL FOUR:
Activities for youth who wish to increase their Islamic knowledge are the main focus of level four. These activities are very beneficial not only for those youth who are interested but for the members of the executive board of your youth group as well as adults who wish to build ther knowledge of Islam. examples: lecturs on tafseer, aqeedah, seerah, etc, memorization competetions, interfaith meetings.
LEVEL FIVE:
This is the highest level of commitment. Most often 5% or less of the members of your youth group attend these activites. These activities should be very useful to the members of the leadership. As a leader, you should try to participate in these activities to the best of your ability and constantly encourage others to participate. examples: Islamic all-nighters, Tarbiyyah/halaqah program, intensive arabic courses, intensive courses in Islamic sciences.
This triangle model gives you a basic idea of the types of activities you should have and the number of people you should expect for them. This model, however, will vary from community to community...An effective youth group will be able to cater to the needs of these different groups."
-Muslim Youth of North America's 'Lets Build A Muslim Youth Group'
Resisting The Urge To Compromise
Resisting The Urge To Compromise
By: Ibrahim Abu Khalid
The word Hikmah (wisdom) has been misinterpreted for too long. It means to approach people in the best way possible, to act in the most appropriate way taking the particular situation into account. It has never meant to give a false image of Islam for personal or community welfare. When Muslims are willing to compromise in all aspects of their life, we lose the favour of Allah, emit an image of weakness to our enemies, and lose that dignity in the sight of our Creator.
All praise is due to Allah, the Just, the Bestower, and peace and blessings upon our beloved and humble Prophet Muhammad.
The most popular catch-cry of today's generation is the word "compromise". The weak consider it as harmless, the ignorant hold it as beneficial, and the astray count it as essential. Seems too powerful a conclusion, but that's the reality.
In Islam, there is absolutely no room for compromise. There is no evidence that the Prophet (s.a.w) ever did so, nor did his companions, nor does the Qur'an provide scope for it. This stance also makes rational sense to those who sincerely dwell upon this topic. A person suffering from a heart condition will be foolish if he chose to consume half of the medicine prescribed, and then took sugar lollies as substitutes for the rest of the tablets. Who is he cheating? Not the doctor, who sought the best possible solution for his condition, nor the pharmacist, who supplied the medicine. The patient is the one at loss. Surely, Allah, in His Wisdom and Mercy chose Islam as the medicine for the ills of our society: the cancer of interest and woes of politics, the mistreatment of women and the division of society, the stinginess of man and his unsatiable desires.
WHY DO WE COMPROMISE?
There appears to be three main reasons why people will willingly compromise the elements of Islam, will choose those orders Allah has enforced us to follow according to their own desires, and substitute the rest with man-made systems.
1. "We are living in hard times, in a difficult society, and thus Allah permits us to compromise, because ( now wait for it)...' Islam is easy, not hard' ". A Hadith also quoted is that narrated by Aisha (r.a.a), who said that when the Prophet (s.a.w) had the choice between two actions, he chose the easiest course.
True, Islam is easy to follow, but not to the extent that we are permitted to change the rules set by Allah for our own convenience. When asked what their proof is that we can compromise, they claim that our condition today is similar to that during the Makkan period of the Prophet's mission. We should bear patiently like he did then, and act as he did in those circumstance.
The fallacy of this argument stands clear when we study the reasons why the Prophet (s.a.w) acted as he did back then, and how later on he acted differently. We are now living in the Madinah era, the era where the Qur'an was completed. The Makkan period could be seen as a temporary stage where the companions were trained and prepared in that special environment. But Islam was completed, finalised with the ayah: " This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." Islam was then perfected, so by retracing our steps all the way back to the Makkan era is illogical.
A cup full of fresh milk will be spoilt if only a drop of blood were to fall in it. Allah has never asked us to go beyond our capacity to please him , thus arguments such as " I must work in a Haram field because I have no choice" is an invalid argument. If our women must mix with men in a Haram way in the workplace, Allah never asked them to go to such extents. If we eat food which is declared Haram, don't expect automatic forgiveness, because no excuse remains.
Where as most people use their own rationale to substantiate their weak claims, I have the Word of Allah:
"Such is Allah, your Lord in truth. So after the truth, what else can there be, save error"[S.10;V.32]
"It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error"[V.33, V.36]
Do you consider our current situation to be much worse than that suffered by the Prophet (s.a.w) and his companions, or the other prophets before him? Surely this is the same code enjoined upon the Prophet (s.a.w) and upon us. Yusuf (a.s) went through many tortures, but never compromised, but instead turned to his Creator: "O my Lord! Prison is more to my liking than that to which they invite me"[S.12,V.33].
It was not in the nature of Yusuf, nor in any of the Prophets, nor in any of the righteous servants of Allah, to compromise in order to gain some worldly benefit. Yusuf preferred jail to falling for the lusts of women.
2. Another false argument is the apologetic one: "We want to show people a religion which is easy and doesn't require much effort, not to make people run away from Islam."
In truth , people have been running to Islam because, when shown in its real light, Islam provides the solutions people have been seeking. They do not want a mixture of Islam with the Kufr they fled. Showing Islam in a "moderate" or "soft" light will only give the wrong image of an already perfect religion.
3. The third argument is that we must compromise in order to strengthen Islam. We must enter and join these institutions, join hands with the non-Muslims who are our partners in this life. This way, we can spread Islam, and live happily ever after.
WRONG!!! Again, there is no proof in the Shariah for this view, but rather to the contrary. Surah al -Kafirun is a prime example of this:
Say: "Disbelievers! I do not worship what you worship nor do you worship what I worship. I shall never worship what you worship neither will you worship what I worship. You have your own religion and I have mine."
Muhammad (s.a.w) declared his religion to be that of Ibrahim. The unbelievers thus argued that there was no reason for them to leave their own beliefs and take up that of Muhammads (s.a.w), seeing they were of the same religion. They sought to compromise with him, proposing that he should prostrate before their gods in exchange for them prostrating before Allah, and he could demand whatever he wanted from them. This Surah was revealed in an uncompromising tone, clearly dividing tawheed (monotheism) from shirk (polytheism), establishing a true criterion, allowing for no further wrangling.
This wasn't the only situation. When the Prophet's uncles felt that he was getting too powerful, they tried to bribe him with the gifts of this world. They offered him the leadership of Makkah if that was what he desired, wealth if that was his purpose, the most charming wife if that was what pleased him, yet he refused all these, because he only desired that only the truth prevailed. Under such harsh and luring circumstances, he commented that if the sun were to be given in his right hand, and the moon in his left, never would he leave this cause until Allah will elevate it, or he would die striving for this cause. This was his prime opportunity; if it were in his nature to compromise, he could have accepted the leadership, secretly hid his true convictions, and later spread Islam after being confident and powerful enough.
Rasulallah (s.a.w) was known as the Trustworthy. He was thus able to kindle the fire of Arab nationalism and would thus have united them. They would have responded gladly to his call, tired of their tribal warfares. Thereafter, he could free the Arab lands from the domination of the Romans and the Persians. He could have easily established an Arab state in this way, instead of bearing thirteen years of pain and torture. He could have made the people bow initially before his authority, then he could have used his position of authority to impose the belief in the unity of Allah, and bow before the True God. This was not what Allah desired though, and that is not Islam. Islam seeks the destruction of all forms of evil, through pure ways, not the manipulation of evil to reach a pure goal. This is not possible, nor permissible.
Even in a life or death situation, we are told of the rewards if we persevere and bear patiently. Ibrahim (a.s) chose to burn in the fire prepared by his own father, rather than to hide his religion, leave the area, and spread the Word of Allah.
NO EXCUSE
Alhamdulillah, we are given all the necessities of life. We have enough money to purchase halal products and these are available everywhere, so we need not compromise in terms of our food. We can freely wear the required clothing asked by Allah, so we have no excuse not to. We can choose our work, our partners, our lifestyle, yet we consider ourselves fighting some imaginary "Jihad" of the nafs. Indeed, you never initially had an excuse, and you certainly do not now, so stick to the path chosen by Allah, to all of it, for that is the only way we can dig ourselves from this rotten trough we have fallen in, because we prefer to attribute orders to Allah which He never asked for.
"Say you (O Muhammad ): ' This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allah. And I am not of the Mushrikun.' "[S.12,V.108]
"And verily, this is my Straight Path, so follow it, and follow not other paths, for they will separate you away from His path. This He has ordained for you that you may become pious."[S.6,V.153
By: Ibrahim Abu Khalid
The word Hikmah (wisdom) has been misinterpreted for too long. It means to approach people in the best way possible, to act in the most appropriate way taking the particular situation into account. It has never meant to give a false image of Islam for personal or community welfare. When Muslims are willing to compromise in all aspects of their life, we lose the favour of Allah, emit an image of weakness to our enemies, and lose that dignity in the sight of our Creator.
All praise is due to Allah, the Just, the Bestower, and peace and blessings upon our beloved and humble Prophet Muhammad.
The most popular catch-cry of today's generation is the word "compromise". The weak consider it as harmless, the ignorant hold it as beneficial, and the astray count it as essential. Seems too powerful a conclusion, but that's the reality.
In Islam, there is absolutely no room for compromise. There is no evidence that the Prophet (s.a.w) ever did so, nor did his companions, nor does the Qur'an provide scope for it. This stance also makes rational sense to those who sincerely dwell upon this topic. A person suffering from a heart condition will be foolish if he chose to consume half of the medicine prescribed, and then took sugar lollies as substitutes for the rest of the tablets. Who is he cheating? Not the doctor, who sought the best possible solution for his condition, nor the pharmacist, who supplied the medicine. The patient is the one at loss. Surely, Allah, in His Wisdom and Mercy chose Islam as the medicine for the ills of our society: the cancer of interest and woes of politics, the mistreatment of women and the division of society, the stinginess of man and his unsatiable desires.
WHY DO WE COMPROMISE?
There appears to be three main reasons why people will willingly compromise the elements of Islam, will choose those orders Allah has enforced us to follow according to their own desires, and substitute the rest with man-made systems.
1. "We are living in hard times, in a difficult society, and thus Allah permits us to compromise, because ( now wait for it)...' Islam is easy, not hard' ". A Hadith also quoted is that narrated by Aisha (r.a.a), who said that when the Prophet (s.a.w) had the choice between two actions, he chose the easiest course.
True, Islam is easy to follow, but not to the extent that we are permitted to change the rules set by Allah for our own convenience. When asked what their proof is that we can compromise, they claim that our condition today is similar to that during the Makkan period of the Prophet's mission. We should bear patiently like he did then, and act as he did in those circumstance.
The fallacy of this argument stands clear when we study the reasons why the Prophet (s.a.w) acted as he did back then, and how later on he acted differently. We are now living in the Madinah era, the era where the Qur'an was completed. The Makkan period could be seen as a temporary stage where the companions were trained and prepared in that special environment. But Islam was completed, finalised with the ayah: " This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." Islam was then perfected, so by retracing our steps all the way back to the Makkan era is illogical.
A cup full of fresh milk will be spoilt if only a drop of blood were to fall in it. Allah has never asked us to go beyond our capacity to please him , thus arguments such as " I must work in a Haram field because I have no choice" is an invalid argument. If our women must mix with men in a Haram way in the workplace, Allah never asked them to go to such extents. If we eat food which is declared Haram, don't expect automatic forgiveness, because no excuse remains.
Where as most people use their own rationale to substantiate their weak claims, I have the Word of Allah:
"Such is Allah, your Lord in truth. So after the truth, what else can there be, save error"[S.10;V.32]
"It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error"[V.33, V.36]
Do you consider our current situation to be much worse than that suffered by the Prophet (s.a.w) and his companions, or the other prophets before him? Surely this is the same code enjoined upon the Prophet (s.a.w) and upon us. Yusuf (a.s) went through many tortures, but never compromised, but instead turned to his Creator: "O my Lord! Prison is more to my liking than that to which they invite me"[S.12,V.33].
It was not in the nature of Yusuf, nor in any of the Prophets, nor in any of the righteous servants of Allah, to compromise in order to gain some worldly benefit. Yusuf preferred jail to falling for the lusts of women.
2. Another false argument is the apologetic one: "We want to show people a religion which is easy and doesn't require much effort, not to make people run away from Islam."
In truth , people have been running to Islam because, when shown in its real light, Islam provides the solutions people have been seeking. They do not want a mixture of Islam with the Kufr they fled. Showing Islam in a "moderate" or "soft" light will only give the wrong image of an already perfect religion.
3. The third argument is that we must compromise in order to strengthen Islam. We must enter and join these institutions, join hands with the non-Muslims who are our partners in this life. This way, we can spread Islam, and live happily ever after.
WRONG!!! Again, there is no proof in the Shariah for this view, but rather to the contrary. Surah al -Kafirun is a prime example of this:
Say: "Disbelievers! I do not worship what you worship nor do you worship what I worship. I shall never worship what you worship neither will you worship what I worship. You have your own religion and I have mine."
Muhammad (s.a.w) declared his religion to be that of Ibrahim. The unbelievers thus argued that there was no reason for them to leave their own beliefs and take up that of Muhammads (s.a.w), seeing they were of the same religion. They sought to compromise with him, proposing that he should prostrate before their gods in exchange for them prostrating before Allah, and he could demand whatever he wanted from them. This Surah was revealed in an uncompromising tone, clearly dividing tawheed (monotheism) from shirk (polytheism), establishing a true criterion, allowing for no further wrangling.
This wasn't the only situation. When the Prophet's uncles felt that he was getting too powerful, they tried to bribe him with the gifts of this world. They offered him the leadership of Makkah if that was what he desired, wealth if that was his purpose, the most charming wife if that was what pleased him, yet he refused all these, because he only desired that only the truth prevailed. Under such harsh and luring circumstances, he commented that if the sun were to be given in his right hand, and the moon in his left, never would he leave this cause until Allah will elevate it, or he would die striving for this cause. This was his prime opportunity; if it were in his nature to compromise, he could have accepted the leadership, secretly hid his true convictions, and later spread Islam after being confident and powerful enough.
Rasulallah (s.a.w) was known as the Trustworthy. He was thus able to kindle the fire of Arab nationalism and would thus have united them. They would have responded gladly to his call, tired of their tribal warfares. Thereafter, he could free the Arab lands from the domination of the Romans and the Persians. He could have easily established an Arab state in this way, instead of bearing thirteen years of pain and torture. He could have made the people bow initially before his authority, then he could have used his position of authority to impose the belief in the unity of Allah, and bow before the True God. This was not what Allah desired though, and that is not Islam. Islam seeks the destruction of all forms of evil, through pure ways, not the manipulation of evil to reach a pure goal. This is not possible, nor permissible.
Even in a life or death situation, we are told of the rewards if we persevere and bear patiently. Ibrahim (a.s) chose to burn in the fire prepared by his own father, rather than to hide his religion, leave the area, and spread the Word of Allah.
NO EXCUSE
Alhamdulillah, we are given all the necessities of life. We have enough money to purchase halal products and these are available everywhere, so we need not compromise in terms of our food. We can freely wear the required clothing asked by Allah, so we have no excuse not to. We can choose our work, our partners, our lifestyle, yet we consider ourselves fighting some imaginary "Jihad" of the nafs. Indeed, you never initially had an excuse, and you certainly do not now, so stick to the path chosen by Allah, to all of it, for that is the only way we can dig ourselves from this rotten trough we have fallen in, because we prefer to attribute orders to Allah which He never asked for.
"Say you (O Muhammad ): ' This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allah. And I am not of the Mushrikun.' "[S.12,V.108]
"And verily, this is my Straight Path, so follow it, and follow not other paths, for they will separate you away from His path. This He has ordained for you that you may become pious."[S.6,V.153
Ethics of Disagreement
From: Syeda Fatima Naqvi snaqvi@students.miami.edu
Ethics of Disagreement
Assalamu-alaikum everyone.insha'allah I hope that everybody is well and with strong Iman. Ok, I had attended the sez leadership training conference this october and I took notes on the lectures and I thought that it would be a good idea to perhaps write about the lectures so that those who could not attend could benefit from all the knowledge as well, Insha'allah. I have only gotten around to writing about this lecture but I thought that I'd send it to you all and later, when I finally do get around to writing about the other ones, send those as well.
Insha'allah. ok, please keep in mind that the words are solely mine and not the Imam's , this is a praphrased version of his lecture so if there is a problem it is not due to the Imam but myself. Those of you who attended, if you see any discrepancy or incorrect info, PLEASE let me know Insha'allah. Take care everybody,may Allah SWT be with you and may He love us all, wassalam, your sister in Islam, Syeda (Feiza)
(This was a lecture given by Imam Masri from Orlando,Fl. Ma'shallah he spoke very well.)
*******************************************
ETHICS OF DISAGREEMENT
Looking through any hadith book , I am sure that we are well aware of the fact that the Sahaba themselves had many disagreements and differences in opinions. Each of them would have valid points based on their own individual interpretations which, naturally, tended to vary from person to person. Thus from this and life itself, we can definately surmise that disagreements are a very natural thing and that differences of opinions are not some anomaly or a deviation from the norm. However, even though the Sahaba would have disagreements, they would NEVER, to the best of our knowledge, Allahu-Alim, succumb to the pettiness of belittling each other, of being sarcastic, of hurling insults, or anything else for that matter (no food fights for them:) ), and of taking things way out of proportion to such an extent that the very brotherhood of the Muslims was endangered.
Today, nearly 1400 years later we all sit here, "reminiscing" on their lives, and trying to discover the secret to their overwhelming success, but we often times tend to forget the real reason behind it all. The sahaba were great people, yes, but they were not superhuman beings. They were real, as real as you or I and they all had their individual strengths and weaknesses. What made them so successful was the fact that the Quran for them was not simply a book to browse through occasionally when one had time. No, to them it was a "How To " manual on life, or the written instructions on how to fight a jihad against the self. Their attitude thus was akin to a soldier's to their general in the midst of war: "We hear and we obey" They felt that it was incumbent upon them to carry out every instruction that they read and it is for this reason that so many of them would only memorize ten ayahs of the quran at a time . Now, in terms of disagreements, their Iman sustained them throughout and if we want to be like them in their closeness to Allah SWt, we must keep the following things in mind when we are disagreeing w/anyone.
1.Sincerety: Do not disagree just for the sake of disagreeing. Don't argue just because you don't happen to like someone or something. whenever you argue, make sure that you are sincere in your intentions and that your intention is not to cause problems but to help your brother and sister in Islam.
2. Patience: We must be very patient with all of our brothers and our sisters. Do not argue over silly or trivial issues and have enough patience to not get angry. Stay calm and sincere, remember that people listen much more willingly when they are not being yelled at. Remember also just how patient Allah SWT is w/ us. He did not just destroy all of humanity whenever we did something awfully wrong, no He sent us Rasool after Rasool, time after time, to guide us to bring us back to Him. look in the Quran and see that when talking about Pharoah, Allah SWT tells Moses (AS) to "speak to Pharoah a soft word" when this human actually had the audacity of saying " I am your lord most high" !!!!! If Allah SWT can be sooooo patient w/ an inidividual as awful as pharoah, surely our brothers and sisters in Islam deserve atleast a fraction of our patience.
3. Tolerance and Mercy: If you disagree with someone, it is not necessary to insult or to bombard a person. Be tolerant and merciful for you can not force someone to agree w/you. Remember that in the Quran, Allah swt told Rasoolallah SAW to say to the Qureish, "Hey, if I am wrong in what I beleive and am sinning, then you are free from blame." Basically, let me do what I want, and you do whatever you want. He never said,"Be muslim or die." now if he could be tolerant about this extremely important issue, just so should we be tolerant about issues much less vital. Respect other opinions and points of views and remember that just because someone does not agree w/ you, does not mean that they are wrong.
4. Wisdom: Prioritize issues. Ask," Is this argument REALLY worth it?" Do not waste time arguing over unimportant issues or issues that have already been decided by Allah SWT and Rasoolallah SAW.
5. Give sincere Naseehah(advice),which has it's own rules.
1. Be sure of your information or what you are going to say. Verify it . Don't just assume that the person is wrong, but make sure that you know about all the different valid ways and possibilities of looking at an issue and that you are 100% sure that the person is wrong and in need of sincere Naseehah
2. Wisdom/strategy: Think about what is the best way to change the actions of that person? What approach can/ should be used w/ the person. Everyone responds in different ways. For some, a gentle word is enough while with others, a more agressive approach is necessary. However, regardless of the method, remember that your naseeha must never be given in such a way as to hurt anyone. For example, Hasan and Hussein (RA), grandchildren of Rasoolallah SAW once saw an old man doing wudu incorrectly. Though very young, they were very perturbed and talked amongst themselves on how to best correct their elder w/o any disrespect. So, they decided to tell the old man that they were having a contest between them on who could do wudu in the best way and ask him to be their judge. The man agreed and so both of them proceeded to do wudu exactly in the same, correct way. The old man, realized his mistake and said," You both are correct." Al-Humdulillah, soo much children can teach us if we only let them.
If we follow these points while at the same time keeping Islamic Adab (manners or conduct) in mind,especially in terms of being respectful to your elders when when disagreeing, etc, Insha'allah with Allah SWT's help we should, atleast in this area, be just as faithful and as successful as the Sahaba.
*************************************************************
Ok, dear sisters, this is all on this topic. I felt that cosidering all the insults and all the remarks about "that was a stupid comment' etc, that were flying around, that this was an important reminder. Anything wrong or offensive is from myself and I ask both Allah SWT's and your forgiveness. I luv you all very much and send you hugs, wassalam, your loving sis in Islam, Syeda
p.s. forgive the typing mistakes please, not to mention spelling:):)
Ethics of Disagreement
Assalamu-alaikum everyone.insha'allah I hope that everybody is well and with strong Iman. Ok, I had attended the sez leadership training conference this october and I took notes on the lectures and I thought that it would be a good idea to perhaps write about the lectures so that those who could not attend could benefit from all the knowledge as well, Insha'allah. I have only gotten around to writing about this lecture but I thought that I'd send it to you all and later, when I finally do get around to writing about the other ones, send those as well.
Insha'allah. ok, please keep in mind that the words are solely mine and not the Imam's , this is a praphrased version of his lecture so if there is a problem it is not due to the Imam but myself. Those of you who attended, if you see any discrepancy or incorrect info, PLEASE let me know Insha'allah. Take care everybody,may Allah SWT be with you and may He love us all, wassalam, your sister in Islam, Syeda (Feiza)
(This was a lecture given by Imam Masri from Orlando,Fl. Ma'shallah he spoke very well.)
*******************************************
ETHICS OF DISAGREEMENT
Looking through any hadith book , I am sure that we are well aware of the fact that the Sahaba themselves had many disagreements and differences in opinions. Each of them would have valid points based on their own individual interpretations which, naturally, tended to vary from person to person. Thus from this and life itself, we can definately surmise that disagreements are a very natural thing and that differences of opinions are not some anomaly or a deviation from the norm. However, even though the Sahaba would have disagreements, they would NEVER, to the best of our knowledge, Allahu-Alim, succumb to the pettiness of belittling each other, of being sarcastic, of hurling insults, or anything else for that matter (no food fights for them:) ), and of taking things way out of proportion to such an extent that the very brotherhood of the Muslims was endangered.
Today, nearly 1400 years later we all sit here, "reminiscing" on their lives, and trying to discover the secret to their overwhelming success, but we often times tend to forget the real reason behind it all. The sahaba were great people, yes, but they were not superhuman beings. They were real, as real as you or I and they all had their individual strengths and weaknesses. What made them so successful was the fact that the Quran for them was not simply a book to browse through occasionally when one had time. No, to them it was a "How To " manual on life, or the written instructions on how to fight a jihad against the self. Their attitude thus was akin to a soldier's to their general in the midst of war: "We hear and we obey" They felt that it was incumbent upon them to carry out every instruction that they read and it is for this reason that so many of them would only memorize ten ayahs of the quran at a time . Now, in terms of disagreements, their Iman sustained them throughout and if we want to be like them in their closeness to Allah SWt, we must keep the following things in mind when we are disagreeing w/anyone.
1.Sincerety: Do not disagree just for the sake of disagreeing. Don't argue just because you don't happen to like someone or something. whenever you argue, make sure that you are sincere in your intentions and that your intention is not to cause problems but to help your brother and sister in Islam.
2. Patience: We must be very patient with all of our brothers and our sisters. Do not argue over silly or trivial issues and have enough patience to not get angry. Stay calm and sincere, remember that people listen much more willingly when they are not being yelled at. Remember also just how patient Allah SWT is w/ us. He did not just destroy all of humanity whenever we did something awfully wrong, no He sent us Rasool after Rasool, time after time, to guide us to bring us back to Him. look in the Quran and see that when talking about Pharoah, Allah SWT tells Moses (AS) to "speak to Pharoah a soft word" when this human actually had the audacity of saying " I am your lord most high" !!!!! If Allah SWT can be sooooo patient w/ an inidividual as awful as pharoah, surely our brothers and sisters in Islam deserve atleast a fraction of our patience.
3. Tolerance and Mercy: If you disagree with someone, it is not necessary to insult or to bombard a person. Be tolerant and merciful for you can not force someone to agree w/you. Remember that in the Quran, Allah swt told Rasoolallah SAW to say to the Qureish, "Hey, if I am wrong in what I beleive and am sinning, then you are free from blame." Basically, let me do what I want, and you do whatever you want. He never said,"Be muslim or die." now if he could be tolerant about this extremely important issue, just so should we be tolerant about issues much less vital. Respect other opinions and points of views and remember that just because someone does not agree w/ you, does not mean that they are wrong.
4. Wisdom: Prioritize issues. Ask," Is this argument REALLY worth it?" Do not waste time arguing over unimportant issues or issues that have already been decided by Allah SWT and Rasoolallah SAW.
5. Give sincere Naseehah(advice),which has it's own rules.
1. Be sure of your information or what you are going to say. Verify it . Don't just assume that the person is wrong, but make sure that you know about all the different valid ways and possibilities of looking at an issue and that you are 100% sure that the person is wrong and in need of sincere Naseehah
2. Wisdom/strategy: Think about what is the best way to change the actions of that person? What approach can/ should be used w/ the person. Everyone responds in different ways. For some, a gentle word is enough while with others, a more agressive approach is necessary. However, regardless of the method, remember that your naseeha must never be given in such a way as to hurt anyone. For example, Hasan and Hussein (RA), grandchildren of Rasoolallah SAW once saw an old man doing wudu incorrectly. Though very young, they were very perturbed and talked amongst themselves on how to best correct their elder w/o any disrespect. So, they decided to tell the old man that they were having a contest between them on who could do wudu in the best way and ask him to be their judge. The man agreed and so both of them proceeded to do wudu exactly in the same, correct way. The old man, realized his mistake and said," You both are correct." Al-Humdulillah, soo much children can teach us if we only let them.
If we follow these points while at the same time keeping Islamic Adab (manners or conduct) in mind,especially in terms of being respectful to your elders when when disagreeing, etc, Insha'allah with Allah SWT's help we should, atleast in this area, be just as faithful and as successful as the Sahaba.
*************************************************************
Ok, dear sisters, this is all on this topic. I felt that cosidering all the insults and all the remarks about "that was a stupid comment' etc, that were flying around, that this was an important reminder. Anything wrong or offensive is from myself and I ask both Allah SWT's and your forgiveness. I luv you all very much and send you hugs, wassalam, your loving sis in Islam, Syeda
p.s. forgive the typing mistakes please, not to mention spelling:):)
The Ummah is a stalled car
Picture yourself piling into a car with your fellow MSA members, about
to embark on yet another road trip to an Islamic conference. Everyone
is excited about hearing their favorite speakers, meeting old friends,
making new connections. But what would happen if this buoyant
busload came to a screeching halt?
Think of how your group would behave if suddenly you were stuck on the
road, while dozens of cars raced by. Would you be disappointed,
disillusioned, dormant, or determined to get your vehicle running again?
I am reminded of a wonderful parable, laden with meaning and smacking with
a painful truth, that a wise Muslim once told me.
The Muslim Ummah is a stalled car.
Sadly, this is our current state. At the most, we are idling on the shoulder
of the road, and even that is a generous description. It seems we have
forgotten the glorious early days of Islam when the proverbial Muslim
engine was running at maximum efficiency. Not a single dedicated Muslim
remained idle. They used all available means to establish Islam and
keep the momentum going.
One brilliant example of Muslim ingenuity involves Sultan Muhammad II,
who at a very young age assumed the throne of the Ottoman empire. The
Sultan achieved what many considered impossible, including building
a fort in just three months when even his closest advisors told him
that it would take no less than three *years*. Perhaps his most notable
accomplishment came when he and his Muslim army captured Constantinople
in a spectacular victory over the formidable Byzantine empire and its
allies. Even after a severe setback in that war, the Muslims came back
as an even stronger force when Sultan Muhammad implemented a most unique
plan to pull the entire Muslim navy over a mountain on greased
wooden planks. Thus, victory for the Muslims was sealed, Alhamdullillah,
and Sultan Muhammad earned the title of Al-Fatih, the Conqueror.
But today, we remain in the stalled car that is our Ummah and wonder
what can be done. After awhile, we notice four very distinct groups
of people begin to emerge. The first group is inspecting the car and
trying to fix whatever went wrong. The second is asleep inside the car.
The third bunch is standing off to the side watching, but doing nothing
more. Finally, we have the fourth group which is trying to ensure
that the car remains broken. Clearly, these groups each need help
if the car is ever to move again.
** What can we do?**
The members of the first group have the right attitude, but they need
better coordination. Progress will not be made if one person is
trying to fix the engine while another is attempting to push the car
along. Before they can begin to fix the car, they must first determine
what is wrong. After discovering the problem, they must agree on a plan
of action. Once an agreement is reached, their individual forces can
combine positively instead of cancelling each other out.
The second group, the sleepers, are a burden and must be roused. Once
awake, they must be informed of the problem and made to realize its
gravity. Then they need to be told what they can do to ameliorate
the situation.
The fourth group (hindering the effort) cannot be dealt with as easily
as the first two. When a group such as this is actively trying to undo
the hard work of others or shouting unconstructive criticism, a
number of factors need to be taken into consideration. First of all,
do not expect to change their minds quickly and easily, or even at all.
Often times, it is like arguing with a donkey - you waste your breath
and annoy the donkey! Gentle education is preferable and nasiha (advice)
is a duty of one Muslim to another, but if they persist in hindering
your progress, do not allow them to distract you from your task.
Your energies are required elsewhere.
It is also necessary to be cautious with the fourth group. Watch out,
they may try to push the car in the opposite direction, setting everyone
even further back than initially. But even if they do that,
remember to deal with them Islamically, for if they are dealt with
harshly, it will only cause fitna and confusion among all the groups
and you will go nowhere fast. The overall process is a jihad of sorts.
Ironically, it is the third group (standing and watching) which is the
most complex and problematic. You must first determine why they are standing
by. Are they lazy? Do they think the car cannot be fixed, or do they
not trust those who are trying to fix the car? Maybe they think the
car is not necessary to reach their destination. These are all very
serious concerns. Unfortunately, it seems the bulk of the Ummah falls
into this group. There is no quick remedy for the third group. But
bear in mind that a small spark in the engine may be what these people
need, either as a warning that if something is not done, their entire
journey will go up in smoke (literally) or that there is hope that the
vehicle can be fixed.
Others among the group of idlers simply lack confidence in their ability
to contribute. If this is the case, a gentle nudge (occasionally, an
outright shove, done nicely) in the right direction may be the much needed
catalyst. This step must be followed by education and training, which
will, inshaa'Allah give them faith in themselves and others, as well as
a solid foundation on which to operate.
They must also learn that they should not waste time waiting around for
a tow truck or a mechanic. Maybe all the car needs is a good push. If
nothing else, they can hand tools to the workers. The fact is that a
really good mechanic might not show up for a very long time and the
people in the car must make do with each other.
We are at a stage where not a single Muslim can be wasted. Every hand
must contribute, in its own way, to restarting the Ummah. This may
involve small sacrifices of doing what is *needed* rather than what we
want individually. We need to hone our skills, yet be diverse enough
in our abilities to perform a variety of functions.
Every once in a while, we need a jump start, a rejuvenation of our iman
which will enable us to feel the spirit of Islam coursing through
us. We also need spiritual nourishment (filling ourselves with Qur'an,
Sunnah, and other Islamic knowledge) on a regular basis, as well
as the occasional tune-up to ensure that we are functioning the
way a strong Ummah should.
This ongoing metaphor makes me wonder which group each of us falls into.
Are we eager to help but lack direction and coordination? Are we in a
state of dormancy? Perhaps we are quiet observers who wait, in vain,
for a tow truck to lift us into action. I sincerely hope none of us is
trying to destroy the hard work of others. Regardless of which group
we identify with, we are crippling the Ummah and will continue to be
a liability until we get our act together.
May Allah (swt) guide us all to aid in the mobilization of our Ummah.
to embark on yet another road trip to an Islamic conference. Everyone
is excited about hearing their favorite speakers, meeting old friends,
making new connections. But what would happen if this buoyant
busload came to a screeching halt?
Think of how your group would behave if suddenly you were stuck on the
road, while dozens of cars raced by. Would you be disappointed,
disillusioned, dormant, or determined to get your vehicle running again?
I am reminded of a wonderful parable, laden with meaning and smacking with
a painful truth, that a wise Muslim once told me.
The Muslim Ummah is a stalled car.
Sadly, this is our current state. At the most, we are idling on the shoulder
of the road, and even that is a generous description. It seems we have
forgotten the glorious early days of Islam when the proverbial Muslim
engine was running at maximum efficiency. Not a single dedicated Muslim
remained idle. They used all available means to establish Islam and
keep the momentum going.
One brilliant example of Muslim ingenuity involves Sultan Muhammad II,
who at a very young age assumed the throne of the Ottoman empire. The
Sultan achieved what many considered impossible, including building
a fort in just three months when even his closest advisors told him
that it would take no less than three *years*. Perhaps his most notable
accomplishment came when he and his Muslim army captured Constantinople
in a spectacular victory over the formidable Byzantine empire and its
allies. Even after a severe setback in that war, the Muslims came back
as an even stronger force when Sultan Muhammad implemented a most unique
plan to pull the entire Muslim navy over a mountain on greased
wooden planks. Thus, victory for the Muslims was sealed, Alhamdullillah,
and Sultan Muhammad earned the title of Al-Fatih, the Conqueror.
But today, we remain in the stalled car that is our Ummah and wonder
what can be done. After awhile, we notice four very distinct groups
of people begin to emerge. The first group is inspecting the car and
trying to fix whatever went wrong. The second is asleep inside the car.
The third bunch is standing off to the side watching, but doing nothing
more. Finally, we have the fourth group which is trying to ensure
that the car remains broken. Clearly, these groups each need help
if the car is ever to move again.
** What can we do?**
The members of the first group have the right attitude, but they need
better coordination. Progress will not be made if one person is
trying to fix the engine while another is attempting to push the car
along. Before they can begin to fix the car, they must first determine
what is wrong. After discovering the problem, they must agree on a plan
of action. Once an agreement is reached, their individual forces can
combine positively instead of cancelling each other out.
The second group, the sleepers, are a burden and must be roused. Once
awake, they must be informed of the problem and made to realize its
gravity. Then they need to be told what they can do to ameliorate
the situation.
The fourth group (hindering the effort) cannot be dealt with as easily
as the first two. When a group such as this is actively trying to undo
the hard work of others or shouting unconstructive criticism, a
number of factors need to be taken into consideration. First of all,
do not expect to change their minds quickly and easily, or even at all.
Often times, it is like arguing with a donkey - you waste your breath
and annoy the donkey! Gentle education is preferable and nasiha (advice)
is a duty of one Muslim to another, but if they persist in hindering
your progress, do not allow them to distract you from your task.
Your energies are required elsewhere.
It is also necessary to be cautious with the fourth group. Watch out,
they may try to push the car in the opposite direction, setting everyone
even further back than initially. But even if they do that,
remember to deal with them Islamically, for if they are dealt with
harshly, it will only cause fitna and confusion among all the groups
and you will go nowhere fast. The overall process is a jihad of sorts.
Ironically, it is the third group (standing and watching) which is the
most complex and problematic. You must first determine why they are standing
by. Are they lazy? Do they think the car cannot be fixed, or do they
not trust those who are trying to fix the car? Maybe they think the
car is not necessary to reach their destination. These are all very
serious concerns. Unfortunately, it seems the bulk of the Ummah falls
into this group. There is no quick remedy for the third group. But
bear in mind that a small spark in the engine may be what these people
need, either as a warning that if something is not done, their entire
journey will go up in smoke (literally) or that there is hope that the
vehicle can be fixed.
Others among the group of idlers simply lack confidence in their ability
to contribute. If this is the case, a gentle nudge (occasionally, an
outright shove, done nicely) in the right direction may be the much needed
catalyst. This step must be followed by education and training, which
will, inshaa'Allah give them faith in themselves and others, as well as
a solid foundation on which to operate.
They must also learn that they should not waste time waiting around for
a tow truck or a mechanic. Maybe all the car needs is a good push. If
nothing else, they can hand tools to the workers. The fact is that a
really good mechanic might not show up for a very long time and the
people in the car must make do with each other.
We are at a stage where not a single Muslim can be wasted. Every hand
must contribute, in its own way, to restarting the Ummah. This may
involve small sacrifices of doing what is *needed* rather than what we
want individually. We need to hone our skills, yet be diverse enough
in our abilities to perform a variety of functions.
Every once in a while, we need a jump start, a rejuvenation of our iman
which will enable us to feel the spirit of Islam coursing through
us. We also need spiritual nourishment (filling ourselves with Qur'an,
Sunnah, and other Islamic knowledge) on a regular basis, as well
as the occasional tune-up to ensure that we are functioning the
way a strong Ummah should.
This ongoing metaphor makes me wonder which group each of us falls into.
Are we eager to help but lack direction and coordination? Are we in a
state of dormancy? Perhaps we are quiet observers who wait, in vain,
for a tow truck to lift us into action. I sincerely hope none of us is
trying to destroy the hard work of others. Regardless of which group
we identify with, we are crippling the Ummah and will continue to be
a liability until we get our act together.
May Allah (swt) guide us all to aid in the mobilization of our Ummah.
DIFFERENCE OF OPINION : A CAUSE OF WEAKNESS
DIFFERENCE OF OPINION : A CAUSE OF WEAKNESS ?
1. Introduction
The most talked about topic amongst the Muslims is undoubtedly the issue of unity. The manifestation of disunity and proliferation of problems is there for all to see. Difference of opinion is seen by some to be the main cause for this. It is reckoned that until and unless Muslims can not agree on simple matters like prayers, as well as other 'simple' matters, unity can never be achieved. "If there is a right and a wrong how can two differing answers both be correct ?", is a common question posed when the issue of disunity is discussed. Thus some see the difference of opinion amongst the Muslims as a major source of weakness and an obstacle on the path to unity.
To clear the confusion surrounding difference of opinion and the issue of Muslim unity, a number of questions need to be answered.
2. Is it Wrong for Muslims to Differ ?
In short, No. Evidence for this is an incident in which the Prophet (SAW) witnessed the companions disputing, but did not rebuke them for doing so. The incident relates to the dispute regarding the 'Asr prayer on their way to Bani Qurayzah. The Prophet instructed the companions to go and fight the Jews. He said, "Do not pray until you get to Bani Qurayzah". On route to Bani Qurayzah the time for 'Asr was drawing to a close. A dispute ensued. One group understood the prophet's command metaphorically, thinking that the Prophet (SAW) meant hurry up. A party of the believers prayed there whilst the others prayed after 'Asr time when they arrived at Bani Qurayzah.
When they next met the Prophet (SAW) they asked him who was right and who was wrong. It is important to note the response. Only one of them could have been right, but the Prophet (SAW) did not point out who that was, rather he said, "Whoever performs ijtihad and errs will receive one reward. Whoever performs ijtihad and arrives at the correct answer gets double the reward."
Had it been haraam to differ, the Prophet (SAW) would have rebuked those differing from the correct opinion and praised those who were right. This example teaches us to tolerate opposing Islamic opinions which are arrived at by those qualified to do so after performing ijtihad.
The scholars in the past recognised this; "The most learned amongst the people is also one who is most knowledgeable of the difference amongst the people" (Ghazali, Shawkani, Abu Zahrah)
Before performing Ijtihad it is a prerequisite for a scholar to be aware of all the differences on the issue at hand.
3. What Causes Differences ?
They can occur due to a number of factors which include,
a) Hadith Criteria. Different Muhaddith adopt different criteria of classifying hadith. For example Imam Shafi didn't take narration from people who use to eat while walking as he did not consider this as the characteristic of a just person.
b) Adoption of usool. Scholars differed on the usools they adopted. Imam Malik regard the consensus of the people of Madinah as indication of the Prophet's sunnah, other scholars like Abu Hanifah and Ahmed bin Hanbal did not.
c) Interpretation (literal/metaphorical). Like in the example of the Asr prayer, a difference can occur depending on the meaning taken from a word. The word 'Touch' in the Qur^Òan gave rise to a difference on the issue of cleanliness when touching a woman. Abu Hanifah said touch meant intercourse, where as Imam Shafi said the touch was the literal touch and not the metaphorical one, thus if a person touched the hand of a woman. he would lose his wudu.
d) Arabic Language. A word can give rise to a number of meanings. The word Quru, can be understood as the period of impurity or the period in between as the word carries both meanings.
4. Where Does it Occur. This does not mean that difference can occur in all matters. There are two types of differences. Those that may arise and those that are invalid
Difference can only occur where ijtihad is necessary, i.e. where either the text is not definite or the meaning is not definite. If both are definite, ijtihad is not permitted. A difference in this case would not be valid and would be rejected.
Thus, there is no difference of opinion about not drinking alcohol, not eating pork, ruling only by the Shari^Òah or having only one leader for the Muslim ummah.
In areas where valid differences may occur, it be can further be divided into two:
a) Where differences may arise and are permitted to exist, i.e. differences regarding personal worships.
b) Where differences may arise and are not permitted to exist, i.e. societal matters like buying and selling.
In the former case, companions differed on various matters, but the companions as a whole, did not condemn the issue of having differing opinions.
In the latter case for example Abu Bakr and Umar (RA) differed on issues relating to divorce and the distribution of money amongst the Muslims (i.e. societal matters). Regarding the divorce. Abu Bakr held that if talaq was said three times in one sitting it was only considered as one divorce. He maintained that it must be said on three separate occasions for it to be considered as three talaqs. Umar (RA) on the other hand said, saying it three times in one sitting was considered as three talaqs.
Such a difference cannot be allowed to exist, otherwise if a husband and wife adopted different opinions, a situation could occur in which one would consider themselves married whilst the other would regard themselves as divorced. Only one opinion must exist for the qadi to judge with, otherwise many disputes would go unresolved.
5. How Does Islam Deal with Differences ?
If differences occur on definite matters, the Khalifah can use his authority to put a stop to this. An example of this is when a false prophet emerged claiming that Muhammed (SAW) was not the final prophet, Abu Bakr sent an army to remove this division. This is the Islamic way to solve these kinds of disputes.
In those areas where differences may arise due to ijtihad but will lead to disharmony, it is the right of the Khalifah to adopt an opinion which he believes to be correct and for the believers to obey. Two Shari^Òah principles exist which state this :
- IMAM'S DECREE SETTLES DISPUTES
- IMAM'S DECREE IS OBEYED OPENLY AND PRIVATELY
This is the mechanism for resolving such disputes in Islam. This is the way disputes were resolved between Umar and Abu Bakr. When Khalifah Abu Bakr adopted his opinion, Umar followed. When Umar became the Khalifah, he adopted his opinion and the believers then obeyed him.
Differences have existed during the time of the Prophet (issue of Bani Qurayzah), during the time of the companions, during the period of the great scholars (like Imam Abu Hanifah, Imam Malik, Imam Shafi and Imam Hanbal) up until today. It is not a new phenomena. These differences however, did not stop the Muslims from being the leading nation in the world. Neither was it or should it be a cause for division.
The differences and division of the ummah today exist not because of difference of opinion but the lack of the mechanism which resolves disputes, namely the Khalifah, the only one who has been given the right to enforce an opinion and resolve disputes. No leader, no imam, no personality other than the Khalifah has been given the authority to resolve disputes by adopting an opinion for the people to follow.
When the Prophet (SAW) passed away and the companions were busy appointing the first Khalifah, a suggestion was made to have two leaders, one from the Ansar and one from the Muhajireen. Abu Bakr (RA) replied by saying that this will cause divisions and infighting, as well as people making bidah and would cease to refer to the Prophet's example in conducting there affairs. Abu Bakr (RA) had the insight to realise that without the one leader, problems would arise. So the many 'problems' that exist today are merely the symptoms of the MAIN problem, that being the absence of the leader of the Muslim ummah.
6. Conclusion
Difference in opinion in itself is not a bad thing. It ensures that the ummah will never agree on an error. It also encourages the Muslims to exert themselves to seek knowledge and become qualified scholars, so they can recognise weak opinions and errors in ijtihad. Forbidding ijtihad in the past has led to the intellectual stagnation of this ummah as well as being unable to produce Islamic judgments on various modern day problems effecting the ummah.
We should thus reject differences relating to opinions not arising from Ijtihad or those which are relating to definite matters, tolerate Islamic differences emanating from Ijtihad relating to individual matters and work to establish the Khilafah to resolve those disputes which exist only the Khalifah can resolve. Only by reestablishing the Khilafah and by appointing a Khalifah can the ummah be unified, since it is only he, who has the authority and the power to do so.
Mazhar Khan Pathan
Mkpathan@aol.com
1. Introduction
The most talked about topic amongst the Muslims is undoubtedly the issue of unity. The manifestation of disunity and proliferation of problems is there for all to see. Difference of opinion is seen by some to be the main cause for this. It is reckoned that until and unless Muslims can not agree on simple matters like prayers, as well as other 'simple' matters, unity can never be achieved. "If there is a right and a wrong how can two differing answers both be correct ?", is a common question posed when the issue of disunity is discussed. Thus some see the difference of opinion amongst the Muslims as a major source of weakness and an obstacle on the path to unity.
To clear the confusion surrounding difference of opinion and the issue of Muslim unity, a number of questions need to be answered.
2. Is it Wrong for Muslims to Differ ?
In short, No. Evidence for this is an incident in which the Prophet (SAW) witnessed the companions disputing, but did not rebuke them for doing so. The incident relates to the dispute regarding the 'Asr prayer on their way to Bani Qurayzah. The Prophet instructed the companions to go and fight the Jews. He said, "Do not pray until you get to Bani Qurayzah". On route to Bani Qurayzah the time for 'Asr was drawing to a close. A dispute ensued. One group understood the prophet's command metaphorically, thinking that the Prophet (SAW) meant hurry up. A party of the believers prayed there whilst the others prayed after 'Asr time when they arrived at Bani Qurayzah.
When they next met the Prophet (SAW) they asked him who was right and who was wrong. It is important to note the response. Only one of them could have been right, but the Prophet (SAW) did not point out who that was, rather he said, "Whoever performs ijtihad and errs will receive one reward. Whoever performs ijtihad and arrives at the correct answer gets double the reward."
Had it been haraam to differ, the Prophet (SAW) would have rebuked those differing from the correct opinion and praised those who were right. This example teaches us to tolerate opposing Islamic opinions which are arrived at by those qualified to do so after performing ijtihad.
The scholars in the past recognised this; "The most learned amongst the people is also one who is most knowledgeable of the difference amongst the people" (Ghazali, Shawkani, Abu Zahrah)
Before performing Ijtihad it is a prerequisite for a scholar to be aware of all the differences on the issue at hand.
3. What Causes Differences ?
They can occur due to a number of factors which include,
a) Hadith Criteria. Different Muhaddith adopt different criteria of classifying hadith. For example Imam Shafi didn't take narration from people who use to eat while walking as he did not consider this as the characteristic of a just person.
b) Adoption of usool. Scholars differed on the usools they adopted. Imam Malik regard the consensus of the people of Madinah as indication of the Prophet's sunnah, other scholars like Abu Hanifah and Ahmed bin Hanbal did not.
c) Interpretation (literal/metaphorical). Like in the example of the Asr prayer, a difference can occur depending on the meaning taken from a word. The word 'Touch' in the Qur^Òan gave rise to a difference on the issue of cleanliness when touching a woman. Abu Hanifah said touch meant intercourse, where as Imam Shafi said the touch was the literal touch and not the metaphorical one, thus if a person touched the hand of a woman. he would lose his wudu.
d) Arabic Language. A word can give rise to a number of meanings. The word Quru, can be understood as the period of impurity or the period in between as the word carries both meanings.
4. Where Does it Occur. This does not mean that difference can occur in all matters. There are two types of differences. Those that may arise and those that are invalid
Difference can only occur where ijtihad is necessary, i.e. where either the text is not definite or the meaning is not definite. If both are definite, ijtihad is not permitted. A difference in this case would not be valid and would be rejected.
Thus, there is no difference of opinion about not drinking alcohol, not eating pork, ruling only by the Shari^Òah or having only one leader for the Muslim ummah.
In areas where valid differences may occur, it be can further be divided into two:
a) Where differences may arise and are permitted to exist, i.e. differences regarding personal worships.
b) Where differences may arise and are not permitted to exist, i.e. societal matters like buying and selling.
In the former case, companions differed on various matters, but the companions as a whole, did not condemn the issue of having differing opinions.
In the latter case for example Abu Bakr and Umar (RA) differed on issues relating to divorce and the distribution of money amongst the Muslims (i.e. societal matters). Regarding the divorce. Abu Bakr held that if talaq was said three times in one sitting it was only considered as one divorce. He maintained that it must be said on three separate occasions for it to be considered as three talaqs. Umar (RA) on the other hand said, saying it three times in one sitting was considered as three talaqs.
Such a difference cannot be allowed to exist, otherwise if a husband and wife adopted different opinions, a situation could occur in which one would consider themselves married whilst the other would regard themselves as divorced. Only one opinion must exist for the qadi to judge with, otherwise many disputes would go unresolved.
5. How Does Islam Deal with Differences ?
If differences occur on definite matters, the Khalifah can use his authority to put a stop to this. An example of this is when a false prophet emerged claiming that Muhammed (SAW) was not the final prophet, Abu Bakr sent an army to remove this division. This is the Islamic way to solve these kinds of disputes.
In those areas where differences may arise due to ijtihad but will lead to disharmony, it is the right of the Khalifah to adopt an opinion which he believes to be correct and for the believers to obey. Two Shari^Òah principles exist which state this :
- IMAM'S DECREE SETTLES DISPUTES
- IMAM'S DECREE IS OBEYED OPENLY AND PRIVATELY
This is the mechanism for resolving such disputes in Islam. This is the way disputes were resolved between Umar and Abu Bakr. When Khalifah Abu Bakr adopted his opinion, Umar followed. When Umar became the Khalifah, he adopted his opinion and the believers then obeyed him.
Differences have existed during the time of the Prophet (issue of Bani Qurayzah), during the time of the companions, during the period of the great scholars (like Imam Abu Hanifah, Imam Malik, Imam Shafi and Imam Hanbal) up until today. It is not a new phenomena. These differences however, did not stop the Muslims from being the leading nation in the world. Neither was it or should it be a cause for division.
The differences and division of the ummah today exist not because of difference of opinion but the lack of the mechanism which resolves disputes, namely the Khalifah, the only one who has been given the right to enforce an opinion and resolve disputes. No leader, no imam, no personality other than the Khalifah has been given the authority to resolve disputes by adopting an opinion for the people to follow.
When the Prophet (SAW) passed away and the companions were busy appointing the first Khalifah, a suggestion was made to have two leaders, one from the Ansar and one from the Muhajireen. Abu Bakr (RA) replied by saying that this will cause divisions and infighting, as well as people making bidah and would cease to refer to the Prophet's example in conducting there affairs. Abu Bakr (RA) had the insight to realise that without the one leader, problems would arise. So the many 'problems' that exist today are merely the symptoms of the MAIN problem, that being the absence of the leader of the Muslim ummah.
6. Conclusion
Difference in opinion in itself is not a bad thing. It ensures that the ummah will never agree on an error. It also encourages the Muslims to exert themselves to seek knowledge and become qualified scholars, so they can recognise weak opinions and errors in ijtihad. Forbidding ijtihad in the past has led to the intellectual stagnation of this ummah as well as being unable to produce Islamic judgments on various modern day problems effecting the ummah.
We should thus reject differences relating to opinions not arising from Ijtihad or those which are relating to definite matters, tolerate Islamic differences emanating from Ijtihad relating to individual matters and work to establish the Khilafah to resolve those disputes which exist only the Khalifah can resolve. Only by reestablishing the Khilafah and by appointing a Khalifah can the ummah be unified, since it is only he, who has the authority and the power to do so.
Mazhar Khan Pathan
Mkpathan@aol.com
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