Does Islam Have Anything to Offer Humanity?

[AbuMubarak]

Title of Fatwa: Does Islam Have Anything to Offer Humanity?
Date of Fatwa: 31/ October/ 2002
Date of Reply: 31/ October/ 2002

Question:

Respected scholars: I am really impressed by your answers. Really, I
am torn from within. Islam has been subject to so many attacks,
brandishing it as a religion that has nothing to offer to humanity.
As we are now approaching another Sep. 11, questions are being poured
on what Islam has to offer humanity. Can you answer this question?

Name of Mufti: Dr. Muzammil Siddiqi

Reply:

In The Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be
upon His Messenger.

Dear questioner

Thank you very much for kind words, and we implore so that the light
of Islam overshadows all and sundry.

First of all, we'd like to make it clear that when judging any
religion to lay hand on its authenticity and veracity of its message,
one should look beyond its followers or those who claim affiliation
to this divine religion. This draws us to the facts clarified by
Sheikh Muhammad Al-Gazzali, late Muslim thinker and renowned Da`iyah;
he says "You can find some people who describe themselves as
belonging to religion, and they display all the physical
manifestation of religion. However, they are sick at hearts and
defective in thoughts. You can be sure that these people are as far
away from religion as the sickness of their hearts and the
defectiveness of their minds.

Suffering from dilapidation, a house can no longer be described as
luxurious or fine, even if it has been newly painted.

Likewise, a person can not be described as being religious if the
nature of his or her heart and mind has been corrupted by whims.

True religiousness is built on the soundness and purity of heart,
devoid of any corruption. Allah Almighty says: "So set thy
purpose (O Muhammad) for religion as a man by nature upright the
nature (framed) of Allah, in which He hath created man. There is no
altering (the laws of) Allah's creation. That is the right religion,
but most men know not." (Ar-Room: 30)

The teachings of Islam aim to protect this part of human nature from
the strange illness that try to attack it"

In the light of the above statements, there is no way for the
Westerners – or non-Muslims in general – to understand the
true message of Islam unless they try to objectively delve deep into
the pure sources of this religion, away from stereotyped ideas they
have learnt through biased media. In this way, they will certainly
see that Islam is rich in resources and bounties that it offers
humanity.

Part of these fine resources are clarified by Dr.Muzammil Siddiqi,
former president of the Islamic Society of North America, as he
states the following:

"We human beings have mind, soul and body. We live as individuals
and in families and communities. We are confronted with life and
death. We need a religion that satisfies all our needs and answers
all our questions and quarries.

As Muslims, Islam satisfies our minds and souls and takes care of our
physical needs. Islam brings balance between our individual needs and
our social and collective concerns. Islam provides success, felicity
and happiness in this life and salvation in the eternal life.

Islam is the religion that is based on the true natural disposition
or Fitrah of human beings. Islam presents in the most authentic form
the same religion that Allah gave to all His Prophets and Messengers.

Islam offers to humanity:

1-A clear, simple, sound and profound belief system presented in an
authentic Book and by the life and example of a noble, perfect and
historical Person.

2-A balanced action plan, with well-documented and clear principles
that are suitable for all times and places.

3-A universal outlook with a worldwide community of faith and
brotherhood.

4-A clear and practical vision for success and happiness in this life
and a true promise for success and salvation in the Hereafter.

Let us take each of these points:

1-Clear, Simple, Sound and Profound Belief System:

In his Introduction to George Sale's English translation of the
Qur'an published in 1734 Sir Edward Denison Ross writes:

"The central doctrine presented by Muhammad to his contemporaries
in Arabia, who worshipped the stars; to the Persians who worshipped
Ormuz and Ahriman; the Indians who worshipped idols; and the Turks
who had no particular worship, was the unity of God, and the
simplicity of his creed was probably a more potent factor in the
spread of Islam than the sword of the Ghazis. It is an amazing
circumstance that the Turks, though irresistible in the onslaught of
their arms, were all conquered in their turn by the faith of Islam
and founded Mohammedan dynasties.

The Mongols of the 13th century did their best to wipe out all traces
of Islam when they sacked Baghdad, but though the Caliphate was
relegated to obscurity in Egypt, the newly founded empires quickly
became Mohammedan states." (p. Vii)

a- Oneness of Allah: This is the most logical, rational and spiritual
belief. It is simple, yet ultimate truth and desire of all human
beings. Islam teaches that Allah is One, the Lord, Master, Creator
with Most Beautiful Names and Attributes.

b- The Message of Islam is presented in a Book, the Qur'an. This
book is most authentic and beautiful. Nothing in this Book is proved
false. Its message is clear and always fresh and contemporary.

c- With the message and the Book there is a human personality who is
not mythological but historical. He was the ideal human being who
lived the message and presented it to the people in the most
beautiful and loving way.

2-Balanced Action Plan:

This action plan takes care of the individual, family and society.
Its guidance is comprehensive, practical and balanced. It guides:

a- In the matters of worship - to establish deep and loving
relationship with Allah.

b- In ethics and morality - it teaches discipline, moderation, virtue
and goodness.

c- Laws and rules - it gives rules that are practical, dynamic and
progressive. The rules are not rigid. They are practical and their
purpose is not burden but felicity.

3-Universal Outlook:

Islam is not racist or ethnocentric. It teaches that all human beings
are equal. It removes the barriers of nationalism, color, caste or
language. It is against all discriminations and prejudices. It
teaches justice for all people. It teaches peace and tolerance,
freedom of opinion and expression. Islam establishes a worldwide
community of faith and brotherhood.

4-Success Here and Hereafter:

Islam wants its followers to be happy and successful in this world.
Islam is not pessimistic, morbid or ascetic. Allah Almighty
says: "Say: Who hath forbidden the beautiful (gifts) of Allah,
which He hath produced for His servants, and the things, clean and
pure, (which He hath provided) for sustenance? Say: They are, in the
life of this world, for those who believe, (and) purely for them on
the Day of Judgment. Thus do We explain the Signs in detail for those
who understand. Say: The things that my Lord hath indeed forbidden
are: shameful deeds, whether open or secret; sins and trespasses
against truth or reason; assigning of partners to Allah, for which He
hath given no authority; and saying things about Allah of which ye
have no knowledge." (Al-A'raf 33-34)

And Allah says about the Salvation in the Hereafter:
"Say: O my Servants who have transgressed against their souls!
despair not of the Mercy of Allah: for Allah forgives all sins: for
He is Oft-Forgiving, Most Merciful." (Al-Zumar :53)

He Almighty also says: "Set thy face steadfastly towards the
Faith, in accordance with the natural disposition which Allah has
instilled into humankind. Let there be no change to corrupt what
Allah has thus created. This is (the purpose) of ever-true Faith; but
most people know it not." (Al-Rum :30)

If you have any further comments, please don't hesitate to write
back!

May Allah guide you to the straight path, and guide you to that which
pleases Him, Amen.

Allah Almighty knows best.

http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?
hFatwaID=79720

[AbuMubarak]

Question :


How can we prove to non-Muslims that Islam is a tolerant and easy religion?

Answer :

Praise be to Allaah.

Islam is the religion of mercy and kindness, the religion of tolerance and
ease. Allaah has not burdened this ummah with more than it can bear. Whatever good
it does, it will be rewarded for it, and whatever evil it does, it will have to
bear the burden of that sin, as Allaah says (interpretation of the meaning):

“Allaah burdens not a person beyond his scope. He gets reward for that (good)
which he has earned, and he is punished for that (evil) which he has earned”

[al-Baqarah 2:286]

Allaah has spared the Muslims any difficulty or hardship in all that He has
enjoined upon them. Allaah says (interpretation of the meaning):

“He has chosen you (to convey His Message of Islamic Monotheism to mankind by
inviting them to His religion of Islam), and has not laid upon you in religion any
hardship”

[al-Hajj 22:78]

Every sin that a Muslim commits because he makes a mistake, or forgets, or is
forced to do it, is forgiven by Allaah, as Allaah says (interpretation of the
meaning):

“Our Lord! Punish us not if we forget or fall into error”

[al-Baqarah 2:286]

And Allaah says: your prayer is granted.

The Muslim will be brought to account for what he does deliberately, not for
what he does by mistake, as Allaah says (interpretation of the meaning):

“And there is no sin on you concerning that in which you made a mistake,
except in regard to what your hearts deliberately intend”

[al-Ahzaab 33:5]

Allaah is Kind and Merciful. He sent Muhammad (peace and blessings of Allaah
be upon him) with ease and the tolerant monotheism:

“Allaah intends for you ease, and He does not want to make things difficult
for you

[al-Baqarah 2:185 – interpretation of the meaning]

The Prophet (peace and blessings of Allaah be upon him) said: “Religion is
very easy and whoever overburdens himself in his religion will not be able to
continue in that way. So you should not be extremists, but try to be near to
perfection and receive the good tidings that you will be rewarded.” (narrated by
al-Bukhaari, 39).

The Shaytaan is man's greatest enemy. He makes him forget the remembrance of
his Lord (dhikr) and makes his sin attractive to him, as Allaah says
(interpretation of the meaning):

“Shaytaan (Satan) has overpowered them. So he has made them forget the
remembrance of Allaah. They are the party of Shaytaan (Satan). Verily, it is the
party of Shaytaan (Satan) that will be the losers![al-Mujaadilah 58:19]

What one’s own nafs (self) says has been forgiven by Allaah, The Prophet
(peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah
for thoughts that cross their minds, so long as they do not speak of them or act
upon them.” (Narrated by Muslim, 127)

Whoever commits a sin then Allaah conceals it, it is not permissible for him
to speak of it, because the Prophet (peace and blessings of Allaah be upon him)
said: “All of my ummah will be fine except those who commit sin openly.” (Narrated
by Muslim, 2990).

If a person commits a sin then repents, Allaah will accept his repentance:

“your Lord has written (prescribed) Mercy for Himself, so that if any of you
does evil in ignorance, and thereafter repents and does righteous good deeds (by
obeying Allaah), then surely, He is Oft-Forgiving, Most Merciful” [al-An’aam 6:54
– interpretation of the meaning]

Allaah is Generous and Kind, He multiplies the reward for good deeds and
forgives bad deeds, as the Prophet (peace and blessings of Allaah be upon him)
said, narrating the words of his Lord: “Allaah has decreed hasanaat (good deeds)
and sayi’aat (bad deeds), then He explained that. Whoever intends to do a good
deed then does not do it, Allaah will write it down as one complete hasanah; if he
intends to do it then he does it, then Allaah will write it down as between ten
and seven hundred hasanaat, or more. Whoever intends to do a bad deed, then he
does not do it, Allaah will write it down as one complete hasanah; if he intends
to do it then he does it, Allaah will write it down as one sayi’ah.” (Agreed upon;
narrated by al-Bukhaari, Kitaab al-Raqaa’iq, 81)



From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem
al-Tuwayjri. (www.islam-qa.com)

[Huja Usman]

The Prohibition of Nationalism in Islam

Nationalism is a concept alien to Islam because it calls for unity based on
family and tribalistic ties, whereas Islam binds people together on the
`Aqeedah, that is belief in Allah (swt) and His Messenger (saaw). Islam
calls for the ideological bond.

Grouping the Muslims on tribalistic lines is clearly forbidden. It is
narrated by Abu Da'wud that the Messenger of Allah (saaw) said,

"He is not one us who calls for `Asabiyyah, (nationalism/tribalism) or who
fights for `Asabiyyah or who dies for `Asabiyyah."

And in another Hadith, the Messenger of Allah (saaw) referring to
nationalism, racism, and patriotism said:

"Leave it, it is rotten." [Muslim and Bukhari] and in the Hadith recorded in
Mishkat al-Masabith, the Messenger of Allah (saaw) said,

"He who calls for `Asabiyyah is as if he bit his father's genitals"

Also, the Messenger of Allah (saaw) said, narrated by At-Tirmidhi and Abu
Dawud,

"There are indeed people who boast of their dead ancestors; but in the sight
of Allah they are more contemptible than the black beetle that rolls a piece
of dung with its nose. Behold, Allah has removed from you the arrogance of
the Time of Jahiliyyah (Ignorance) with its boast of ancestral glories. Man
is but an Allah-fearing believer or an unfortunate sinner. All people are
the children of Adam, and Adam was created out of dust."

Also, the Messenger of Allah (saaw) said,

"Undoubtedly Allah has removed from you the pride of arrogance of the age of
Jahilliyah (ignorance) and the glorification of ancestors. Now people are of
two kinds. Either believers who are aware or transgressors who do wrong. You
are all the children of Adam and Adam was made of clay. People should give
up their pride in nations because that is a coal from the coals of
Hell-fire. If they do not give this up Allah (swt) will consider them lower
than the lowly worm which pushes itself through Khara (dung)." [Abu Dawud
and Tirmidhi]

There are many examples in the Seerah where the Messenger of Allah (saaw)
had rebuked those who upheld nationalism. One one occasion a party of Jews
conspired to bring about disunity in the ranks of the Muslims after seeing
the Aus and Khazraj within Islam. A youth from amongst them was sent to
incite remembrance of the battle of Bu'ath where the Aus had been victorious
over the Khazraj, and he recited poetry to bring about division between
them. As a result there was a call to arms.

When the news reached the Messenger of Allah (saaw), he (saaw) said,

"O Muslims, remember Allah, remember Allah. Will you act as pagans while I
am present with you after Allah has guided you to Islam, and honored you
thereby and made a clean break with paganism; delivered you thereby from
disbelief; and made you friends thereby?"

When they heard this they wept, and embraced each other. This incident
clearly highlights how the Messenger of Allah (saaw) rebuked any forms of
tribalism. Allah (swt) then revealed,

"O you who believe! Fear Allah as He should be feared and die not except in
a state of Islam with complete submission to Allah. And hold fast, all of
you together, to the rope of Allah (i.e. Qur'an), and be not divided among
yourselves; and remember with gratitude Allah's favors on you; for you were
enemies and He joined your hearts in love, so that by His Grace you became
brothers; and you were on the brink of the pit of fire, and He saved you
from it. Thus Allah make His signs clear to you that you may be guided."
[Surah Al'Imran (3); ayah 102-103]

It is narrated by Qatada that Ibnu Abi Hathim said that in the verses quoted
above Allah (swt) has ordered the Muslims to hold fast to the book of Allah,
His Deen, and to his covenant, and He has forbidden the Muslims to divide
amongst themselves and to dispute with each other.

In another incident, Jabir ibn `Abd Allah al Ansari, narrated what happened
at the watering place of al Muraysi which led to the Munafiqun stirring up
the traces of `Asabiyyah and seeking to destroy the unity of the Muslims. He
said:

"We were on a raid when one of the Muhajirun kicked one of the Ansar.
The Ansar said, `O Ansar! Help me! (calling his tribe) and the Muhajir said,
`O Muhajirun! Help me! (calling his tribe). The Messenger of Allah (saaw)
heard them and said, "Why are you stirring up something which belongs to
Jahilliyah?"

The Messenger of Allah (saaw) did not deal with the situation only by
speaking to his men, but he walked with the men all that day until
nightfall, and through the night until morning and during the following day
until the sun distressed them. Then he halted them, and as soon as they
touched the ground, they fell asleep. He did this to distract their minds
from what had transpired.

It is transmitted by at-Tabarani and al-Hakim that in one incident some
people spoke very lowly about Salman al-Farsi. They spoke of the inferiority
of the Persian in relation to the Arabs, and upon hearing this the Messenger
of Allah (saaw) declared,

"Salman is from us, the ahl al-bayt (the Prophet's family)."

This statement of the Messenger of Allah (saaw) disassociates all links
based on lineage and tribal considerations.

It was also transmitted, in two different versions, by Ibn al-Mubarak in his
two books, Al-Birr and As-Salah, that some disagreement occurred between Abu
Dharr and Bilal and Abu Dharr said to Bilal, "You son of a black woman." The
Messenger of Allah (saaw) was extremely upset by Abu Dharr's comment, so he
(saaw) rebuked him by saying,

"That is too much, Abu Dharr. He who has a white mother has no advantage
which makes him better than the son of a black mother."

This rebuke had a profound effect on Abu Dharr, who then put his head on the
ground swearing that he would not raise it until Bilal had put his foot over
it.

These incidents demonstrate that tribal ties have no place in Islam. Muslims
are commanded to stick together and not to disassociate themselves from each
other just because they come from different tribes. The Messenger of Allah
(saaw) also said,

"The believers, in their love, mutual kindness, and close ties, are like one
body; when any part complains, the whole body responds to it with
wakefulness and fever." [Muslim],

"The faithful are like one man: if his eyes suffers, his whole body
suffers." [Muslim],

"An Arab is no better than a non-Arab. In return, a non-Arab is no better
than an Arab. A red raced man was not better than a black one except in
piety. Mankind are all Adam's children and Adam was created out of clay."
[Al-Bukhari and Muslim, on the authority of Abu Musa]

Meaning that the Muslims, whether they are of Chinese, African, European or
Asian origin, are one Ummah and they cannot be separated from each other. No
tribalistic ties should ever break their unity.

Furthermore, Allah (swt), says,

The Faithful are but brothers..." [Surah Al-Hujurat (49): ayah 10]

And the Messenger of Allah (saaw) said,

"The Faithful are to one another like [parts of] a building - each part
strengthening the others"

and

"Every Muslim is a brother to a Muslim, neither wronging him nor allowing
him to be wronged. And if anyone helps his brother in need, Allah will help
him in his own need; and if anyone removes a calamity from [another] Muslim,
Allah will remove from him some of the calamities of the Day of
Resurrection; and if anyone shields [another] Muslim from disgrace, Allah
will shield him from the disgrace on the Day of Resurrection." [Al-Bukhari
and Muslim, on the authority of `Abd Allah ibn `Umar]

Some people claim that the Messenger of Allah (saaw) approved of nationalism
because during the migration to Madinah, he (saaw) said about Makkah with
tears in his (saaw) eyes,

"You are the most beloved land of Allah to me."

However, this saying has nothing to do with nationalism, and this can be
seen from the full saying which people often do not quote,

"You are the most beloved land of Allah to me because you are the most
beloved land of Allah to Allah."

The Messenger of Allah's (saaw) love for Makkah was based on the noble
status that Allah (swt) has given to Makkah, and not because he (saaw) was
born there. All Muslims should have this love and affection for Makkah
because it is the most beloved land in the sight of Allah (swt). After all,
the Muslims pray towards Makkah and go there to perform Hajj there as it
houses the Ka'ba. The above saying of the Messenger of Allah (saaw)
therefore has nothing to do with nationalism. If Rasoolillah (saaw) and the
Muhajireen amongst the Sahabah (raa) were tied to the homeland (of Makkah),
they would have settled in Makkah after it became part of the Islamic State.

Not only does Islam forbid people from grouping on nationalistic ties, but
it also prohibits the establishment of more than one state, whether these
states are based on nationalism or otherwise. The only state that is allowed
for the Muslims is the Islamic State, which is a state that is governed
exclusively by Islam. Allah (swt) addressed the Messenger (saaw),

"And rule between them by that which Allah revealed to you, and do not
follow their vain desires away from the truth which came to you" [Surah
Al-Madinah (5): ayah 48]

and,

"And rule between them by that which Allah revealed to you and do not follow
their whims, and beware (be on the alert) that they may deviate you away
from even some part of what Allah revealed to you." [Surah Al-Maidah (5):
ayah 49]

The speech of Allah (swt) to the Messenger (saaw) is a speech to his (saaw)
Ummah unless specific evidence comes to restrict this. In this case, there
is no such restriction, and so it becomes obligatory for the Muslims to rule
according to Islam. And ruling according to Islam leaves no room for
nationalistic constitutions whatsoever because what is applied, and what
forms the criteria for judgement, is the Book of Allah (swt) and the Sunnah
of the Messenger (saaw).

Ruling according to Islam can only be achieved in one state, with one
Khalifah. It is reported in Muslim that `Abdullah ibn `Amr ibn al-'As
narrated that he heard the Messenger of Allah (saaw) say,

"He who gave the bay'ah to an Imam, giving him the clasp of his hand and the
fruit of his heart has to obey him as long as he can. If another comes to
dispute with him (his authority) strike the neck of that person."

Abu Said al-Khudri narrated that the Messenger of Allah (saaw) said,

"If a bay'ah is taken for two Khalifahs, kill the latter one."

And `Arfaja said that he heard the Messenger of Allah (saaw) say,

"If someone comes to you when you are united over one man and wants to break
your strength and divide your unity, kill him."

This unity of the Muslims was clearly highlighted in the document that the
Messenger of Allah (saaw) wrote when he established the Islamic State in
Madinah. In this document, which was to regulate the relationships of
Muslims and non-Muslims in the Islamic State, the Messenger of Allah (saaw)
said regarding the Muslims,

"Allah's covenant amongst them is one" and "The Believers are brothers to
the exclusion of others" and "The peace of the believers is indivisible. No
separate peace shall be made with believers are fighting in the way of
Allah."

These statements serve to indicate that Muslims are one body and they are
not to be treated separately. Furthermore, the obligation of having one
state, and not many nationalistic states, also comes from the Ijma' of the
Sahabah. When the Messenger of Allah (saaw) died, the Sahabah (raa) convened
to discuss the appointment of the Khalifah in the courtyard of Bani Sa'ida.
One person had proposed that the Ansar should elect their own Amir and the
Muhajireen their own, but Abu Bakr (ra) narrated the Hadith that forbids the
Ummah from having more than one leader. Thus, the Sahabah (raa) never
allowed more than one ruler and their consensus is a legitimate evidence for
us.

Islam therefore leaves no room for the Saudi state, and Egyptian state, a
Malaysian state, an Iraninan state, or a Pakistani state. Islam calls for
one state with one ruler where all Muslims are bound by the `Aqeedah of
Islam. And this is a matter deciddd by Islam to which we must submit to, for
Allah (swt) says,

"O mankind, verily We have created you from a male and a female, and made
you peoples and tribes, so that you may recognize each other. Verily, the
most honored of you to Allah is (he who) safeguards himself against evil
with full awareness of Divine Laws. Verily, Allah is All-Knowing,
All-Aware." [Surah Al Hujurat (49): ayah 13]

This verse was revealed immediately after the triumphant entry of the
Prophet (saaw) into Makkah. After the declaration of immunity to the
Quraysh, the Prophet (saaw) requested Bilal (ra) to give the Adhan. A group
of three new Muslims were observing the proceedings when Bilal (ra) was
asked to make the Adhan. One of them remarked how happy he was that his
parents were not present to see such a disgusting sight. Another one, Harith
bin Hisham commented that the Prophet (saaw) couldn't find anybody other
than a black crow to make the Adhan. The third one, Abu Sufyan, abstained
from making any adverse comment, stating that if he said anything, Allah
(swt) would send a revelation to Muhammad (saaw) addressing his statement.

Allah (swt) sent Jibreel (as) to inform the Prophet (saaw) of the discussion
that had just taken place. The prophet (saaw) asked the three men about
their conversation, who confirmed to the Prophet (saaw) what Jibreel (as)
told him. The verse of the Qur'an was subsequently revealed.

Because these individuals from the Quraysh were differentiating between
themselves and Bilal (ra), Allah (swt) revealed this verse, concluding that
the only criteria that Allah (swt) uses to judge between Muslims is that of
Taqwa, which Bilal (ra) had and of which they were devoid of. This verse
destroys the basis of nationalism in Islam.

In the first part of the Ayah, Allah (swt) revealed to humanity that all
human beings were created from a single pair - Adam and Eve. This statement
clearly refutes any claim of certain people that humans came from animals
through the process of evolution or any other such claim.

The part of the Ayah, "..and made you peoples and tribes, so that you may
know each other..." is usually misinterpreted as `nations and tribes' to
justify the differences created by the existing borders, specifically in the
Muslim World. In addition, such misinterpretations are also used to
encourage Muslims to foster pride in these affiliations.

Unfortunately, these Muslims quickly jump to conclusions without looking at
what Allah (swt) says. The errant understanding of this Ayah attempts to
legitimize the current situation of the Muslim Ummah as many nations -
divided and powerless - resulting from the destruction of the Khilafah state
on March 3rd, 1924 by the puppet of the Kuffar, Mustafa Kamal.

Furthermore, such a misunderstanding lends legitimacy to the continued
division of the already divided Muslim lands that occurred throughout the
twentieth century, with the division of the Indian Subcontinent into Indian,
Pakistani and Kashmiri regions; the further division of Pakistan into two
countries with the creation of Bangladesh; and the renting asunder of the
last Islamic Khilafah by the British agent Sykes and the French agent Picot
during World War I in which they used the pencil and ruler to divide the
Muslim Ummah.

"It is not for a believer (male or female) that when Allah and His Messenger
have decreed a matter that they should have any choice in their decision.
And whoever disobeys Allah and His Messenger, he has indeed strayed in plain
error." [Surah Al-Ahzab (33): ayah 36]

And those who still uphold nationalism, remember what Allah (swt) says,

"And let those who oppose the Messenger's commandment beware, lest some
Fitnah (disbelief, trials,afflictions,...) befall them or a painful torment
be inflicted on them." [Surah An-Nur (24): ayah 63]

A Chapter from The Roots of Nationalism in the Muslim World
by Shabir Ahmed and Abid Karim
Published by:
Islamic Cultural Workshop
PO Box 1932 Walnut, CA 91789 USA
Tel: (909) 399-4708


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[AbuMubarak]

Prophet's love and tolerance for Mankind



The Prophet Muhammad is introduced in the Qur’an in these words:

[And We have not sent you forth but as a mercy to mankind.] (Al-Anbiyaa’: 107)

This shows that his distinctive quality was that he was a blessing incarnate in word and deed.

According to a tradition recorded in the Sahih of Imam Muslim, when the Prophet’s opponents greatly increased their persecution, his Companions asked him to curse them. At this the Prophet replied, “I have not been sent to lay a curse upon men but to be a blessing to them.” His opponents continued to treat him and his Companions unjustly and cruelly, but he always prayed for them.

Once he was so badly stoned by his enemies that the blood began to spurt from all over his body. This happened when he went to Ta’if, where the Hijaz aristocracy used to while away their summer days. When he attempted to call them to Islam, instead of listening to his words of wisdom, they set the street urchins upon him, who kept chasing him till nightfall. Even at that point, when he was utterly exhausted and bleeding from head to foot, all he said was, “O my Lord, guide my people along the true path, as they are ignorant of the truth.”

His heart was filled with intense love for all human kind irrespective of caste, creed, or color. Once he advised his Companions to regard all people as their brothers and sisters. He added, “You are all Adam’s offspring and Adam was born of clay.”

All this tells us what kind of awareness he wanted to bring about in man. His mission was to bring people abreast of the reality that all men and women, although inhabiting different regions of the world, and seemingly different from one another as regards their color, language, dress, culture, etc., were each other’s blood brothers. Hence a proper relationship will be established between all human beings only if they regard one another as sisters and brothers. Only then will proper feelings of love and respect prevail throughout the world.

According to a hadith, the Prophet once said, “A true believer is one with whom others feel secure. One who returns love for hatred.” The Prophet made it clear that one who would only return love for love was on a lower ethical plane. We should never think that we should treat people well only if they treat us well. We should, rather, be accustomed to being good to those who are not good to us and to not wronging those who harm us.

The Prophet once borrowed some money from a Jew. After a few days the Jew came to demand payment of his debt. The Prophet told him that at that moment he had nothing to pay him with. The Jew said that he wouldn’t let him go until he had paid him back. And so the Jew stayed there, from morning till night, holding the Prophet captive. At that time the Prophet was the established ruler of Madinah and could have easily taken action against him. His Companions naturally wanted to rebuke the man and chase him away. But the Prophet forbade this, saying, “The Lord has forbidden us to wrong anyone.” The Jew continued to hold the Prophet captive until the following morning. But with the first light of dawn, the Jew was moved by the Prophet’s tolerance, and he thereupon embraced Islam. In spite of being a rich man, he had detained the Prophet the day before on account of a few pence. But now the Prophet’s noble conduct had had such an impact on him that he was willing to give all his wealth to the Prophet, saying, “Spend it as you please.”

According to another hadith, the Prophet once said, “By God, he is not a believer, by God, he is not a believer, by God, he is not a believer, with whom his neighbors are not secure.” This hadith shows how much he loved and cared for all human beings. One of the lessons he taught was that we should live among others like flowers, and not like thorns, without giving trouble to anybody.

In another hadith the Prophet said, “If a believer is not able to benefit others, he must at least do them no harm.” This shows that to the Prophet the man who becomes useful to others leads his life on a higher plane. But if he fails to do so, he should at least create no trouble for his fellow men. For a man to be a really good servant of God, he must live in this world as a no-problem person. There is no third option.

The Prophet’s own example was testified to by Anas ibn Malik, who served the Prophet for ten years. He said that the Prophet never ever rebuked him. “When I did something, he never questioned my manner of doing it; and when I did not do something, he never questioned my failure to do it. He was the most good-natured of all men.” Such conduct gained him the respect even of his enemies, and his followers stood by him through all kinds of hardship and misfortune. He applied the principles on which his own life was based in equal measure to those who followed his path and to those who had harmed or discountenanced him.

In the present world, everyone’s thinking, tastes, aptitude, likes, and dislikes can never exactly coincide. For many reasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies in tolerance. The Prophet’s entire life served as a perfect example of this principle. According to his wife `A’ishah, “He was a personification of the Qur’an.”

That is to say, the Prophet molded his own life in accordance with the ideal pattern of life that he presented to others in the form of the Qur’an. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet, when he had to choose between two alternatives, he would take the easier course, provided it involved no sin. No one was more careful to avoid sin than he. He never sought revenge on his own behalf for any wrong done to him personally. Only if God’s commandments had been broken would he mete out retribution for the sake of God. It was such conduct which gained the Prophet universal respect.

In the early Makkan period when the antagonists far exceeded the Prophet’s Companions in number, it often happened that when the Prophet would stand to pray, his detractors would come near him and whistle and clap in order to disturb him, but the Prophet did not even once show his anger at such acts. He always opted for the policy of tolerance and avoidance of confrontation.

When the opposition became very strong, the Prophet left Makkah for Madinah. But his antagonists did not leave him in peace. They began to attack Madinah. In this way a state of war prevailed between the Muslims and non-Muslims.

Since the Prophet avoided war at all costs, he strove to bring about a peace agreement between him and the Makkans. After great efforts on his part, the non-Muslims agreed to the finalizing of a 10-year peace treaty, which was drafted and signed at Al-Hudaybiyyah.

While the Hudaybiyyah treaty was being drafted, the Makkans indulged in a number of extremely provocative acts. For instance, the agreement mentioned the Prophet’s name as “Muhammad the Messenger of Allah.” They insisted that the phrase “the Messenger of Allah” be taken out and replaced by “son of Abdullah.” The Prophet accepted their unreasonable condition and deleted the appellation with his own hands. Similarly, they made the condition that if they could lay their hands on any Muslim they would make him a hostage, but if the Muslims succeeded in detaining any non-Muslim, they would have to set him free. The Prophet even relented on this point. For the restoration of peace in the region, the Prophet accepted a number of such unjustifiable clauses that were added by the enemy. In this way he set the example of peace and tolerance being linked with one another. If we desire peace, we must tolerate many unpleasant things from others. There is no other way to establish peace in society.

Once the Prophet was seated at some place in Madinah, along with his Companions. During this time a funeral procession passed by. On seeing this, the Prophet stood up. One of his Companion remarked that the funeral was that of a Jew. The Prophet replied, “Was he not a human being?”

This incident illustrates how an atmosphere of mutual love and compassion can be brought about in the world only when we consciously rise above all insidious demarcation of caste, color, and creed. Just as the Prophet did, we, too, must look at all men as human beings who deserve to be respected at all events.

[Huja Usman]

Janet - United States
Topic Faith & Practice
Title Inner Peace…
Question

I am a good believer… but my husband has converted to Islam around a year ago… He’s been studying it for a couple of years before.

He has become very strange! I cannot say worse… but he always seem to be “calm” and kind of content, even when we had a real family crisis!! Our first-born died after 3 months… and yes my husband cried… but not enough… and he kept telling me to be patient!!!!

Now, I overcame my trauma… but my husband is really provoking… he still loves me - I know – and he says since I am a sincere Christian he can keep me as a wife… he has even developed more tenderness in the way he expresses his emotions towards me. He says your prophet ordered men to be good to their wives and he is denying Jesus and says Jesus cannot serve as an example for husbands to follow!!

Sometimes I appreciate these new traits about him and wonder what gives you – Muslims – this inner strength??? Christ taught us to be patient too, but my husband’s patience is mingled with inner strength that I cannot explain, nor comprehend…

Please tell me… what is it about Islam that gives you all this strength… all this inner peace?!
Date 2003/5/27

Name of Consultant Hwaa Irfan
Content of Reply

Salaam Dear Janet,

Thank you for your question.

Islam is a way of life that focuses on social order. For that social order to be maintained in a balanced way and for the individual to have a valid role in society, he or she must, on turn, work on self-development.

In Islam this is acknowledged as being a major type of jihad. It involves dissolving negative emotions such as greed, jealousy, envy, deceit and hypocrisy. When we dissolve these negative emotions, we are more able to have control of our ego and our will. We are then more able to recognize our own rights and the rights of others and be more just in our daily transactions.

One can say: “… well lots of people do this…” This is especially – as today - there are a lot of self-realization and self-development courses and workshops. Still, once those workshops and courses end, one is entirely on ones own. If one is fortunate, one is able to refer to a teacher or a guide when in need. But, how many of us are that fortunate?!

In our self jihad, also called the inner jihad (striving against ones negative desires and impulses), our one and only guide is Allah (swt). In fact, Islam does not recognize human existence without the Creator – Allah. He is - to us - the Creator of all that is life, both visible and invisible. Actually, all are considered important in the scheme of things.

One might understand this if one was to refer to the law of nature, which for Muslims is the expression of Allah… It is only for us to recognize those signs or forms of expression and to meditate… Thus, realize the purpose of that life form and then from that we can deduce what we can learn from it. This also includes humans as creations of Allah, altogether, which we refer to as the oneness or tawhid of all that is from our Creator.

Now you might say we are down here and Allah (swt) is up there, but that is not but of our understanding. The Qur’an tells us in Surah 50, verse 16:
*{And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein}*

Also in Surah 2, verse 186:
*{And when my servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls Me, so they should answer My call and believe in Me, that they may walk in the right way}*

So, if you know that your Creator is wherever you are and you remember that, this makes the Muslim more mindful of his/her thoughts and actions. In terms of modern day spiritual practices, this can be translated into the human energy field… Healing therapies like acupuncture, homeopathy, gem therapy and hands on healing, for example, are based on the knowledge of the human energy.

You become aware of it, for instance, when for some unknown reason a stranger walks into the room and you instantly have a bad feeling or when someone not within your field of vision is staring at you. This is the human energy field at work – communicating. All of nature is communicating. Another example is that when we take a walk in a natural environment full of vegetation, we feel calmer. This is nature sharing with you its energy field and as previously said, all life forms are from the Creator.

With all this energy radiating outwards who is to say how far it extends, our thoughts, ideas and actions. Like radio waves we are all communicating with each other including the visible with the invisible, like for example, the wind. So through these means, Allah Almighty is able to be present wherever we are.

When we Muslims, pray five times daily, we are putting ourselves in touch with our Creator, reminding ourselves of what is important life. When we are in need, we turn to Him – only - for He is ready and waiting to help us, in our hour of need. On the other hand, sometimes we pray for something and we see that the prayer is not answered, so we might begin to question… But, later we know that what we asked for is not in our best interest and that Allah has better ideas on the matter. Remember the proverb: ‘Be careful what you wish for, because you might regret it!’ It is exactly like this.

So, Islam tries to instill in us patience, self- respect, mutual respect and self-sufficiency, as well as interdependence. This is what the holy month of Ramadan – for example - reminds us of, every year. All in all, we know that all that we need emotionally, psychologically and materially comes from the Creator, Who guides us, respects us and wants only the best for us.

This is unlike Man, who wavers between self-interest and common good. When we know this in our hearts, we understand that there is balance in everything that we may face. Allah gives us no more than we can bear, even if we think we cannot. It’s all to do with presence of mind…

You may also find interest in the following:
A Home for the Heart

[AbuMubarak]

i should close this thread before our atheist children come and make a mess