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Wanted: honest Muslim intellectuals

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  • Wanted: honest Muslim intellectuals

    This is a very good and important essay, and basically exposes false movements thats have arisen amongst the muslims. Their origins and their aims.

    Wanted: honest Muslim intellectuals

    by Abid Ullah Jan






    Despite the apparent political liberty, access to information and freedom of expression, there are forces that hold many Muslim analysts from seeking the truth lying hidden behind the veil of distortion and misrepresentation, and ideology through which the events of current history are presented to us.





























    The timing is important. Had such articles appeared 15 years ago, one could attribute it to ignorance. But condemning the same concept as Jihadism and JIhadists in their work after the US declaration of war on Islam under the banner of the war on terrorism shows there is something wrong. It is already public knowledge that these initiatives had preceded the escalation of war after 9/11.













    Such comments are so wide of the mark and so irrelevant to the ground reality that even non-Muslims, who sacrificed their lives for alleviating suffering of the Palestinians, will feel ashamed to read. It surpasses belief that a person with even a minimal acquaintance with the record of American foreign policy could produce such statements.





















    When we consider the responsibility of Muslim intellectuals in 21st century, our basic concern must be their role in the understanding of Islam and providing defense against the lies propagated against Muslims and Islam.







    Granting Muslims true independence and letting them live by Islam might not succeed in alleviating the problems that tend to accompany early stages of developing new set ups, but they are far more likely to have positive effects than lectures on democratic values.























































    Here is where honest Muslim intellectuals come to play their role. The term honest Muslim intellectual is used to distinguish between those who are part of one or another extreme of the Muslim thought by virtue of their respective systems of indoctrination and those who analyse the world affairs without any personal interest at all. These intellectuals are not the ones whose understanding of Islam is reduced to a few quotes or phrases from the neo-cons lexicon, repeatedly used to please a specific audience each time they write. Nor are they the ones who think of moderation in terms of its axiological phenomena like building bridges, pro-democracy, pro-America, or pro-Israel.





    The honest Muslim intellectuals have a role to play for the world community as a whole. The process of questioning the validity of doctrines and values promoted by Washington and allied intellectuals has already begun. As we have seen in recent years, a critical questioning and reassessment of the claims to human rights championship and monopoly over liberation and democracy has been done in the West. Thanks to the lessons of post-9/11 U.S. adventures and critical theory we all know that the modernity and moderation the US promote are not innocent.




    source
    "Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away" (21:1)

    " How can the one who chooses a hour of Haraam pleasure, above the eternal pleasure of Jannah, ever be considered as sane? "
    -Ibn Al Qayyim


    Beneficial Database of Islamic Books and Media: www.Islamhouse.com
    Interested in Islam : www.islamreligion.com ; www.islam-guide.com

  • #2
    Should we forgive the kuffaar if they harm us?

    Question : What is the ruling on forgiving kufaar if they talk bad about us behind our back, or do something to us like put a dent in our car.
    The normal rule I know is to forgive the ignorant when they do these things, but I read in Usoolus Sunnah (a book in english) that Imam Ahmad said "I forgive everyone except a mubtadi'" - so if he does not forgive a mubtadi' then why should we forgive kufaar?.

    Answer :deen al-rahmah (the religion of mercy). By the same token the Muslim should be easy going, not one who puts others off; he should forgive when he is able to take revenge and be tolerant when people make mistakes.

    Allaah says (interpretation of the meaning):



    [al-Baqarah 2:109]







    [al-Taghaabun 64:14]

    al-saamFath al-Baari, 11/43

    Secondly:

    Allaah has given the Muslim permission, if aggression is committed against him, to settle the score, but He encourages him to forgive. Allaah says (interpretation of the meaning):



    And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.

    The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.



    [al-Shoora 42:40-43]





    But we should note that the Muslim should forgive any wrong done to him by a kaafir in such a way that does not cause him humiliation, because the Muslim should be proud. Allaah has honoured him and he should feel proud of that and take that as his attitude, because if he is proud then Islam and all the Muslims are honoured. But if this forgiveness will lead to humiliation, then the Muslim has to settle the score. Concerning that Allaah says (interpretation of the meaning):



    [al-Shoora 42:39]And those who, when an oppressive wrong is done to them, take revenge, 1/179

    Hence forgiveness is not good in all cases, rather it may be blameworthy if it results in humiliation of the Muslim or encourages the aggressor even further, etc.

    Allaah has referred to that in the verse (interpretation of the meaning):

    [al-Maa'idah 5:54]



    [al-Fath 48:29]

    [al-Hajj 22:38]

    Imam al-Qurtubi said, commenting on this verse:

    It was narrated that this was revealed because of the believers whose numbers had increased in Makkah and they were being persecuted by the kuffaar. After some of them had migrated to Abyssinia, some of the believers in Makkah wanted to fight whomever they could of the kuffaar and to assassinate them, betray them and trick them. So this verse was revealed, in which Allaah promised to defend the believers, and He expressly forbade treachery and betrayal.

    Tafseer al-Qurtubi, 12/67

    But when the Muslims grew stronger after having been weak, Allaah gave the believers permission to fight, as He said:



    [al-Hajj 22:39]Permission to fight (against disbelievers) is given to those (believers) who are fought againstTruly, Allaah defends those who believeVerily, Allaah likes not any treacherous ingrate to AllaahPermission to fight (against disbelievers) is given to those (believers) who are fought against, because they have been wronged

    [al-Hajj 22:39]Saheeh al-Tirmidhi, 2535

    Tafseer al-Qurtubi, 12/68

    Fourthly:

    The Muslim should give up his rights that a kaafir may have taken if insisting on his rights will result in a greater loss of his rights.

    The scholars mentioned that denouncing an evil action may be haraam if it will lead to a greater evil.

    , 3/4

    Examples of that in the matter under discussion include the following.

    If Muslims live in a land where the majority are kaafirs, if one of the Muslims is mistreated, insulted or beaten by them, and his taking revenge will leave to the kaafirs wreaking vengeance on him and on his Muslim brothers, then it is wise for him to keep quiet, in the hope that this will be in the interests of the Muslims in that land. And he should seek reward for that with the One with Whom no deed, great or small, is ever lost.

    But if he can repay this evil and manifest the honour of Islam and the Muslims without that leading to a greater harm from them, then he must ward off that wrongdoing and show pride in his religion, and humiliate kufr and its people.

    And Allaah knows best.

    Islam Q&A (www.islam-qa.com)

    http://63.175.194.25/index.php?ln=en...&QR=8894&dgn=4
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