Ibn Taymiyyah words.

"Whoever desires bliss, let him adhere to the threshold of servitude"

ibn al-Qayyim, Madarij [1/531]


"Guidance is not attained except with knowledge and correct direction is not attained except with patience"

Majmu Fatawa [10/40]


"This whole religion revolves around knowing the truth and acting by it, and action must be accompanied by patience"

Majmu Fatawa [10/38]

"The one who is truly imprisoned is the one whose heart is imprisoned from God and the captivated one is the one whose desires have enslaved him"

ibn al-Qayyim, al-Wabil [p. 69]


"What can my enemies do to me? I have in my breast both my heaven and my garden. If I travel they are with me, never leaving me. Imprisonment for me is a chance to be alone with my Lord. To be killed is martyrdom and to be exiled from my land is a spiritual journey"

ibn al-Qayyim, al-Wabil [p. 69]

Dawah

Method on Dawah



http://www.esnips.com/doc/272ff5c2-1879-4300-870e-fce0cd204b4a/Quranic_Method_on_Dawah

Seeking knowledge

The importance of seeking knowledge

The Prophet (saw) said:

"Seeking knowledge is an obligation upon every Muslim"

Today unfortunately we see many Muslims who when it comes to their education, work or even entertainment they would gain a lot of knowledge regarding these areas, however when it comes to the Deen they have very little. Indeed the Prophet (saw) mentioned this time:Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (SAW) who said:

“You are in a time of many jurisprudents (fuqaha), few speakers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”

What type of knowledge is Fard ul Ayn?

Firstly, It is obligatory upon us all to believe in Islam definitively without a doubt and therefore this knowledge must be known to us. This is the knowledge of the fundamentals of Aqeeda

He (swt) says:

“And verily guess is no substitute for the truth.”

[TMQ 53:28]

And He (swt) said:

“They have no (certain) knowledge. They follow nothing but conjecture. For surely; they killed him not (‘Isa).”

[TMQ 4:157]

"Do you have Ilm for that which you claim so that you provide us with? You follow nothing but conjecture (Zann)."

[TMQ 6:148]

"These are nothing but names which you have devised, you and your fathers, for which Allah has sent down no authority. They follow nothing but conjecture and what their Nafs desire. Even though there has already come to them the Guidance from their Rabb"

[TMQ 53:23]

Jalaluddin as-Suyuti, a Mujtahid Imam of the Shafi madhab has commented on this verse, that the people had zann (conjecture) which is opposed to knowledge (ilm) i.e. certain knowledge. He also stated that Allah had sent down definitive proof (Burhan Qati) for the truth of the Islamic Aqeeda. [Tafseer al Jalalayn page 627. It is stated in Reliance of the Traveller Ahmed ibn Naqib al misri (ra) (769/1368) Book of Qada (Judiciary)]In all of these and other ayaat (verses) to do with beliefs Allah (swt) censures those who take the beliefs through conjecture (Zann) and decisively prohibits them from this.

Therefore it is prohibited for us to have emotional belief or belief based on imitation. We must know for ourselves that Allah (swt) exists, that Muhammad (saw) is His last Messenger, the Quran is the word of Allah and whatever is contained in it is the truth such as the belief in the angels, previous books, previous prophets, the day of Judgment, Jannah, Jahannam, etc.

Secondly, it is an individual obligation for us to know the Shariah rules related to our own lives and actions.Allah (swt) has addressed us directly in the Quran on so many occasions:

“O you who believe, obey Allah and His Messenger”

We know that our purpose in life is to worship Allah (swt) as Allah said:

“I have not created Jinn or mankind except that they worship me”

[TMQ 51:57]

Allah (swt) has also clearly ordered us to take from the Messenger (saw):

“And whatsoever the Messenger (Muhammad [saw]) gives you, take it, and whatsoever he forbids you, abstain (from it).”

[TMQ59:7]

Therefore we must at least know the Shariah rules relating the Fara’id (obligations) and Muharramat (prohibitions) from our actions such as:- The ahkam (rules) of Salah- The ahkam of relationships with the opposite sex- The ahkam of responsibility to parents- The ahkam of buying- The ahkam of replying the to the Salam- The ahkam of backbiting- The ahkam of working for Khilafah- The ahkam of Riba (usury)

Whatever actions we undertake we need to know the hukm before performing the action, there is a principle in Usul: Every actions requires a hukm and every hukm requires an evidenceTherefore it is Fard for a doctor to know the ahkam relating to his field, e.g. is post-mortem allowed, rules relating to treating the opposite sex, using intoxicants for medical purposes, etc.

For an Imam of the Masjid it is Fard to know the ahkam relating to leading the prayer, the obligations of the Khutba, the responsibility towards the Muslims, the obligations of speaking the truth from the Minbar, etc.It is Fard for the teacher to know whether it is permitted to teach subjects that contradict Islam and promote Kufr, the ahkam of teaching members of the opposite sex, the ahkam of disciplining the student.

It is Fard for the husband to know his obligations towards his wife, what are the prohibited actions to undertake with her, how can he discipline her if she is disobedient, etc. Similarly for the wife to know her responsibilities towards her husband, parent towards the child, child towards the parents and so on.It is Fard for the Khalifah of the Muslims to know ahkam relating to his responsibility, etc.

We must ensure that we follow the Shariah and not rules invented from the mindIn the Hadith in Sahih of Bukhari, on the authority of 'Urwa b. al-Zubayr who said: 'Abd Allah b. 'Amr b. al-'As overcame us with proof. I heard him say: “Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the learned men (Ulema’a) with their knowledge. There will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and themselves go astray.” i.e. they give Fatwas according to their own opinions which are not derived from the Islamic evidences.

In the authentic Hadith the Prophet (saw) said: “The best speech is the Book of Allah and the best guidance is the guidance of Muhammad (saw). And the evil matters are the newly invented issues and every Bida’a (innovation) is a misguidance.” The 'newly invented issues' are the Bida’a (innovations), they are whatever contradicts the Islamic evidences.Hadith narrated by Al-Daraqtuni in Al-Afrad, of Anas of the Prophet (saw), where he said: "Whomever cheats my Ummah has the curse of Allah, the Angels and the people combined, upon him. They asked: What is cheating, Oh Prophet of Allah? He said: If he invented an innovation for them, and they acted upon it".

“Whoever speaks about the Quran without any knowledge, then let him seek his place in the fire of hell.” [Tirmidhi , Abu Dawud]Islam has forbidden us from following any path other than the path of ‘Ilm: “And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).”

[TMQ 17:36]

Even if we are not aware of the evidence, we must know that the hukm is derived from the Islamic texts by legitimate Ijtihad

“So ask the people of the Reminder (ahl al-zikr) if you do not know.”

[TMQ 21:7]

He (swt) has ordered the one who does not have the knowledge to ask the one who is more knowledgeable than him.

It has also been narrated on the authority of Jabir (ra): “a man was struck by a stone that fractured his skull. Then he had a wet dream. He asked his companions - do you know of a permit (Rukhsa) for me to perform Tayammum (dry ablution)? - They said - we do not find any permit for you and you can use water. He then had a bath and died. The Prophet (saw) said: “Verily, it would have sufficed for him to make Tayammum, so tie a piece of cloth around his head and wipe over it and wash the rest of his body.' And the Prophet (saw) said: 'why did they not ask when they did not know. Indeed, the cure for inability and lack of knowledge is to ask.” [Abu Dawud: 275, Ibn Majah: 565, Ahmad: 2898] The Messenger (saw) instructed them to ask about the Hukm Shar'ai.

We have to be careful from whom we take our knowledge in relation to the Shariah rules, they should be someone we trust and someone who basis their opinions upon the Islamic evidences.

A narration of Imam Zuhri springs to mind, "Be careful from whom you take your knowledge, because that is your Deen."

We should beware of all government Mufti’s, scholars and Imams – also those who have openly violated the Shariah or given verdicts that contradict the Qati (definitive) matters.Abu Hanifah said, “If you see the scholar at the gates of the ruler then accuse him in his Deen”.

True scholars never compromise the truth. Let us take the example of Imam Ahmad ibn Hanbal (rahimallah), the master of Hadeeth, the Mujtahid of Makkah and to whom the Hanbali Madhab is attributed. In his time Ma’moon became Khaleefah who had adopted the Mu’tazilla belief that the Quran was created and attempted to force this belief upon the masses.He started with the Ulema as they were the ones who had the leadership over the Ummah. Amongst the Ulema was Imam Ahmad who refused to accept this corrupt doctrine. His uncle went to him and asked him to say with his tongue what he does not accept in his heart, to this he responded, “If the Alim stays silent in the face of falsehood when will the truth become manifest”.

The recommended knowledge

Gaining knowledge in the other areas of Islam which is beyond the knowledge of the fundamentals of Aqeeda and direct ahkam for our lives is mandub (recommended. Such as knowing the evidences for the ahkam, knowledge of the Seerah, Islamic history (Tarikh), Tafseer, Arabic language, Ilm al-Hadith and Usul ul-Fiqh.We should strive to achieve this knowledge continuously

The rewards of gaining knowledge

Al-Bukhari narrated through Mu’awiyya bin Abu Sufyan: The Messenger of Allah (SAW) said:“The one for whom Allah wills good (khayr), He grants him fiqh in the deen.”

It was narrated that Umar bin al-Khattab said: “The death of one thousand worshippers who pray at night and worship in the day is less serious than the death of one intelligent knower (baseer) of the halal and haram of Allah.”All these narrations indicate to us as Muslims, and emphasise the importance of seeking knowledge.

Abu Huraira said, The Messenger of Allah (peace be upon him) said: "The word of wisdom is the lost property of the believer, so wherever he finds it he has a better right to it." (Tirmidhi).

Abu Dardaa' (ra) said: "To learn of one issue (in deen) is better for me than to pray the entire night"

He also said: "The scholar and the seeker of knowledge are the partners in the sharing of good. Other men are hungry and there is no good in them."Fath Al Musilee (radhiallahu anhu) said: "Would the sick person who is not fed or given anything to drink or given any medicine, not die?"

The people replied: "Surely!" He said: "It is the same with the heart, it would die if knowledge and wisdom is withheld from it."

Narrated Abdullah bin Masud (Allah be pleased with him): The Prophet (peace be upon him) said, "Do not wish to be like anyone except in two cases.

(1) (The first is) A person, whom Allah has given wealth and he spends it righteously;

(2) (the second is) the one whom Allah has given wisdom and he acts according to it and teaches it to others." (Sahih Al-Bukhari Vol 1).

Abu Huraira said, The Messenger of Allah (peace be upon him) said: "People are like mines of silver and gold; the more excellent of them in the days of Ignorance are the more excellent of them in Islam when they attain knowledge.” (Muslim, Mishkat).

Status of people of knowledge

The people of knowledge have a special status in Islam, we should respect them

“Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember.”

[TMQ az-Zumar:9]

Jabir (ra) reported: After the battle of Uhud, the Prophet (saw) arranged the burial of two of the martyrs in one grave. In each case he would ask, “Which one of them had learnt more Qur'an by heart?” He placed whichever was thus pointed out to him, first in the Lahd (type of grave). [Bukhari]

'Ubaadah b. as-Saamit (ra) narrated that the Messenger of Allah (saw) said: “He is not from my Ummah who does not acknowledge the honour due to our elders, who shows no mercy to our younger ones and nor recognises the right of our scholar.” Al-Munziri said: reported by Ahmad with a hasan chain. Al-Haythami said: reported by Ahmad and at-Tabaraani and its isnad is hasan.

Abdullah b. al-Mas'ud (ra) narrated that the Messenger of Allah (saw) said: “Let those be nearest to me in Salah (prayer) who are mature and possess (religious) knowledge, then those who are nearest to them in these respects.” He repeated this three times and then added, “Beware of indulging in the loose talks of the markets (when you are in the mosque).” [Muslim]

Abu Musa (ra) narrated that the Messenger of Allah (saw) said: “It is out of reverence to Allah that we respecting an aged Muslim, and the one who commits the Qur'an to memory and does not exaggerate pronouncing its letters and nor forgets it after memorising, and to respect the just ruler.” Reported by Abu Dawud. An-Nawawi said the hadith is hasan. Ibn Muflih said the isnad is jayyid.

May Allah (swt) enable us to gain the correct knowledge and apply it.

Women

A woman in the 21st century is faced with pursuing a career, education, and also being a wife, a mother, and a daughter. And in the midst of all these activities, it is easy to lose sight of the most important aspect that governs our life, as Muslims, Islam.

Islam allows a woman to have a career, husband, children, and whatever else she wants as long as it falls within the domain of Islam! The domain of Islam includes the woman's right and responsibility to have an education, and participation in the daily affairs of the nation; she can be a teacher, a scientist, a business woman in the office or market place, an administrator, or a doctor; and take care for her family obligations. Of course there are rules of conduct that apply to both women and men in these public activities, such as the dress code.

Islam is more than a mere set of rituals; it is a complete ideology that deals with every aspect of our life. It addresses human beings without any consideration of color, race, or sex, or the time period we are living in.

As believer's in Allah (swt) and the Day of Judgment, we know that Islam is the final Message sent to all humanity, and because it is from our Creator it is the only ideology that takes care of the affairs of the people in a correct manner. Consequently, delivering the Message of Islam (dawah) to all humanity is an obligation (fard) for both men and women. There are many ayats and hadiths which are related to the importance of dawah, for example:

Who is better in speech than the one Who calls to Allah, works righteousness, and says

" I am from those Who are Muslims"

[Quran 41: 33]


I am well aware of what my slave expects from me, I am with him if he mentions me, if he mentions me to himself, I mention (him or her) to myself, and if he mentions me among an audience then I mention (him or her) among better audience. [Hadith Qudsi]


Thus one of the most important aspect of a Muslim woman's identity comes from carrying the Islamic dawah. She can do dawah to her husband, children, family and the general public.
In today's life the absence of the application of Islam makes it very difficult to fulfill all our responsibilities as Muslims. As woman living in a non-Islamic environment we are kept busy looking for short term solutions to our problems dealing with our duties in and out of the home, without even realizing that our responsibility encompasses the condition of the whole Ummah.



The Believers, men and women, are protectors of each other, enjoining the right and forbidding the wrong, establishing regular prayer, paying zakat and obeying Allah and His messenger. On them will Allah pour his mercy, for Allah is exalted in power, wise.

[Quran 9 : 71]


The most important thing to remember when discussing the identity of the Muslim woman, is that Islam did not come to confine the activities of women, but instead to liberate them.
This is as much the case today as it was 1400 years ago, as you can see from two of the many example of Muslim women: A very well known example is Aisha (ra), who taught both men and woman Quran, tafseer, and transmitted many hadiths from the Prophet (PBUH). Another great example is of Nusaybah bint Ka'b who participated in the battle of Uhud, where she not only brought water to the wounded, but took an active part in the fighting, and on that day she wounded twelve of the enemy severely; when the Muslims pulled back and exposed the prophet, she stood in his defense

[Seerah Ibn Hisham].


Inshallah, for us to be successful in this life and the Hereafter, Muslim women need to know that we do play a key role in securing the Islamic way of life today.

British political think tanks

Hate filled Extremists in the political think tanks

The past few years has seen the emergence of a unified set of voices in various media and political institutions. They preach an extreme philosophy that would appear to many to foster hatred and division in society. They project themselves in an arrogant manner that seems to assume that their political ideology is superior to all others. They have a supremacist view, although they claim to be non-violent, they breed an atmosphere that allows violence to occur. They are the neo-conservatives, amongst who are members of the Policy Exchange and think tank and the Henry Jackson Society. Their supremacist view is one that is best summarised as advocating a pro-active approach to spread their extreme interpretation of liberal democracy in the world. The Henry Jackson Society is linked to many influential American neo-conservatives and its members have been enthusiastic supporters of U.S. President Bush's decision to go to war in Iraq. Hence, one could argue that they fostered an atmosphere that potentially led to the deaths, or at least justified the deaths, of over half a million civilians. As we will see, many of the key figures in these circles are linked to the current Conservative Party leadership. This week, the Policy Exchange issued a report, titled 'The Hijacking of British Islam'. It reads more like a document where the evidence has been sought to fit an argument than a piece of serious research. The author is Dr. Denis MacEoin, who according to Wikipedia is a novelist and former lecturer in Islamic studies. He sometimes writes under the pseudonyms Daniel Easterman and Jonathan Aycliffe. Under the pseudonym Easterman, he wrote 'The Name of the Beast' published by HarperCollins and described as a 'millenial occult horror of the emergence of the Antichrist in modern Egypt.' Again, according to Wikipedia, in recent years, he has become active in pro-Israel advocacy (hasbara).

The 'The Hijacking of British Islam' report was published by the Policy Exchange, who are often described as a centre-right think tank. Many would describe them as far-right, and certainly they contain people who amongst Muslims are (in) famously viewed as some of the most anti-Muslim and anti-Islam personalities in the UK. Their current chairman is Charles Moore, a leading conservative commentator who frequently writes hostile articles. He has written some of the most offensive and provocative questions about the Prophet Muhammad (saw) in an artcile in the Telegraph. Moore also described the Muslim woman's veil as "a hostile statement about the society in which the wearer lives", thereby potentially whipping up hatred against Muslim women.

Their former director was Michael Gove, a self-confessed neo-conservative once described as a "venomous media voice who thinks no Muslim is worth talking to" - which he of course denied. He is the author of Celsius 7/7, which has been described as ‘pernicious' and 'paranoid'. In it, he plays on the fears of the British public, trying to focus on the political aspects of Islam as the causes for violence in the world. Gove is widely believed to be one of the ideologues behind Cameron's Conservative party and its policies. He was unashamedly in favour of the massacre of hundreds of thousands in Iraq in order to remove Saddam Hussein.

Along with these two are Nicholas Boles MP, another of Cameron's lieutenants, and Dean Godson, the director of research. Mr Godson has written articles such as 'Do we have to treat Muslims as Muslims?' and 'You'll never guess who's to blame for 7/7' in which he tries to counter the idea that either Tariq Ramadhan or the MCB are moderates. He sensationally suggests that there is an 'Arabising' of Britain's Muslim community.

Many of these people are linked to the Henry Jackson Society, described by some as a neo-conservative think tank - a label they deny - who are dedicated to the spread of their interpretation of free market capitalism and liberal democracy across the entire planet. Whilst many view this as totalitarian and supremacist, their ranks include prominent neo-conservative supporters, and ‘liberal interventionists'.

It has many high-profile signatories to its statement of principles, Michael Gove, Edward Vaizey, David Willetts, Denis MacShane, Fabian Hamilton, Gisela Stuart, former MPs David Trimble, Jackie Lawrence, as well as Sir Richard Dearlove - former head of the British Secret Intelligence Service - and Irwin Stelzer, Rupert Murdoch's friend. Notable patrons include Richard Perle and William Kristol, two of the leading lights in the American neo-conservative movement, James Woolsey, former Director of the CIA and Tsakhiagiyn Elbegdorj, former Prime Minister of Mongolia.

These two organisations have echoes of the Project for the New American Century (PNAC), a US think tank that was extremely well co-ordinated and unified in purpose, which then in turn influenced the Republican leadership, in particular President George W. Bush. It was PNAC that led the call for the war in Iraq, and the US has paid the price ever since.

The Policy Exchange is more media savvy than most think tanks. It now has an impressive track record of co-ordinating its controvertial and some would say sensationalist ‘research' with political events and policy timetable. This report emerged in the week that Hazel Blears will address the governments position on ‘extremism'. A previous report on Islam and Muslims was released in the week Cameron set out his views on the subject about a year ago. A report commissioned by them from Martin Bright attacked the government's position on engagement with the MCB and promoted the Sufi Muslim Council (SMC) only days before the official launch of the SMC.

One wonders when the moderates amongst advocates of liberal democracy will denounce these extreme voices, or when the world will wake up to the threat posed by people whom some will see as 'hate-filled radicals' bent on spreading their ideology across the world, even at the cost of innocent life.

Revival

Understanding Revival

If we study human history in depth we will notice how societies differ in the level of revival and decline. The historical texts are a record for the life of human societies, and when you compare these societies you will find a great difference between them.. We also notice the efforts of different thinkers, philosophers and politicians -, theoretically or by action, in their attempt-to achieve that revival in their societies, which resulted in success and failure. Till this day the issue of revial and decline has continued to be studied by many researchers, thinkers and politicians, which resulted in differing schools of thought and perspective, and they will continue to differ. We the Muslims are not isolated from this, and since the dawn of our history we have taken it as a goal to establish a high calibre society based on the tenants of Islam.Our predecessors have succeeded in establishing this goal since the time of our Prophet (saws), as Allah has obligated this upon them and Allah drew this path for them through what he revealed upon his Prophet (saws), Allah states

“Allah hath promised such of you as believe and do good works that he will surely make them to succeed in the earth even as He causes those who were before them to succeed; and that He will surely establish for them their religion which he hath approved for them;, and will give them in exchange safety after their fear. They serve Me. They ascribe nothing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.” { 18 : 53 }

As for today in which our Ummah has reached an unenviable level of decline, it is essential to return to understand the correct methodology of revival, which is only the Islamic methodology(not the wahhabee methodology nor the Iranian revolution). There is no doubt that Islam has drawn for the Muslims the path for revival and establishing the true Islamic society. And it is essential that this revival cannot be understood and established before understanding the reality of society. Therefore the Islamic way of dealing with problems and giving solutions was described by Ibn-qayim al-Jawziyya“A Mufti or a ruler will not be able to present a righteous opinion except by use of two methods of comprehension. One method is the total understanding and comprehension of the realities and particulars of the case, with deduction of the outcome of the case by inference, comparison and evidence. The second method is the understanding of that which is obligatory for that particular case by comprehending Allah’s ruling in the Quraan, or by the tongue of His Prophet (saws), with regard to that particular incident, therefore applying a ruling on that basis.”

We hence deduce:

1. Understanding the reality accurately, deeply, and stopping upon the reality of the problem intended to be looked at.

2. The return to the texts to understand the divine texts dealing with that reality and problem upon shari’ah understanding, and the goal is knowing the ruling of Allah in that question point, and that is to get the solutions from revelation revealed upon our Prophet (saws).

3. Implementing these Shari’ah solutions upon that reality to solve the required issue.

Hence it is important to understand the reality of society, as well as defining it. Many people look at Society as simply as a group of individuals of people. And hence revival to them is merely correcting individuals to correct society. Let us judge this definition. For a definition to be correct it has to be Jami’ (applies upon all societies) Mani’ (Does not apply except to Society) i.e. everything required for that definition and excludes everything not part of the definition. Now let us judge this definition upon the reality of society. We find it is Jami’, as all societies have a group of individuals. But it is not Mani’, because it applies to other than society. This is because a group of individuals do not by necessity become a society. Let us strike an example:A group of people ride on a ship, this will never become a society regardless of their numbers, and it is agreed upon even if they are thousands they will never become a society. Are these not a group of individuals? Why are they not a society? This because the very definition is wrong by it’s essence. Yet on the other hand hundreds in a small village do constitute a society, and this is agreed upon. So the correct definition differentiates between the example of the ship and village. The essence of the difference lies in the fact that the people of the village had continuous relationships knitting them together and making their whole - not individuals - a specific personality and identity. While those riding a boat are counted thousands and they are nothing more than travel companions with no continuous relationship, as they will separate as soon as they reach their destination. Therefore, society is a group of individuals with continuous relationships, upon it will society become distinct. If these relationships were of a high calibre then this society will be of a high calibre and likewise the opposite. A point is raised:

How can these relationships be of a high calibre and of a low calibre? The answer is known by looking at the issues that judge these relationships. The deep look concludes that the reality of society shows us that what judges society’s relationships is three: concepts, emotions, and systems.

1.As for concepts: then this occurs when one’s behaviour is in accordance with what understanding he holds, so he does what he conceives correct, and leaves what he conceives wrong, so that relationship occurs between people there must be some common prevalent understanding, as people gathering upon a benefit. A relationship will not occur between the two sides except if a unity occurs in understanding the benefit, if a differing in understanding benefit occurs then no relationship will occur.

2.As for emotions: The concepts which people carry, links it to emotions of it’s same type, for a relationship to occur between them, it is necessary that feelings unite towards a benefit that they gathered upon, so they are happy together for what they see correct and angry for what they see wrong. These feeling give rise to general traditions in a society.

3.As for systems: then every society has some form of authority that takes cares of its affairs, and organizes it’s relationships and judges in differences, all this in accordance to the adopted system and all individuals are necessitated to follow this system. So the systems have a great effect in society. From this it is clear that society is a group of individuals linked with thoughts, shared emotions, and systems. This society is categorized in terms of thoughts, shared emotions, and systems. So if it was capitalist then the society will be capitalist, and if Marxist then society will be Marxist and so on. For a society to have a specific identity then the whole thoughts, emotions, systems must be of a coherent type, with no contradiction between them. Hence Imam Taqideen Nabahani states (on the issue of those who believe revival is based on correcting only individuals)

“In addition to the cultural and charitable associations, ethical associations came into being to awaken the Ummah on the basis of ethics through preaching, guidance, lectures and leaflets, on the assumption that manners are the basis of the awakening. Much efforts and money were spent in these associations, but they achieved no important results, and they gave an outlet for the sentiment of the Ummah through these repetitive and boring speeches. The establishment of these as was based on the misunderstanding of the words of Allah, the Supreme, addressing the messenger (saws) "And Lo! You are of great manners", though this is a description of the person of the messenger and not of the society; and also on the saying of the Prophet (saws) "Allah has sent me to complete the good manners", and the saying of the prophet "Verily, I have been sent to complete the good manners", though these two Hadiths, and similar sayings are related to the characters of the individual and not of the group. It was also based on the error of the poet in his saying "Verily the nations are the manners as long they exist. If their manners disappear they would disappear." However the status of the nations is not decided by their manners, but by the creeds which they embrace and the ideas which they carry, and the systems which they apply. These associations were based also on a misconception of the meaning of society, they conceptualized it as comprising of individuals; but the society is a whole consisting of parts which are: men, ideas, feelings, and systems. Hence, its corruption stems from the corruption of ideas, feelings and systems, not from the corruption of man; and its reform is only achieved by reforming its ideas, feelings and systems."

Therefore if we assume that a society holds a mixture of thoughts of capitalism and Islam - as it is in Muslim countries - then this society will not have a specific colour nor specific identity and hence -as long it is upon this state- it will never know revival in any form. Also if in a society a split occurs between general traditions and systems implemented i.e. if the rulers implement systems contradicting with the concepts and emotions in society- as in the case in most Muslim countries - then we will have a unstable society with the fire of enmity occurring between those ruled and the rulers, and this is goes against any form of revival whatsoever.A society becomes a high calibre by the calibre of its thoughts, emotions, and systems and it declines with its decline. And these thoughts, emotions, and systems cannot be of a high calibre except if it is built on one basis of thought. This basis of thought must be an intellectual belief that gives a comprehensive idea on man, life, and the universe for it to become a correct ideology for all thought and the root for all systems.

In summary a society, will be a revived one if its general traditions - and that is thoughts and emotions - are based on an intellectual creed, and its systems emanate from it. And by this will its creed will be the basis on which the society will be built upon, i.e. the intellectual leadership that it will take to revival. So if we wish to create such a society that is blessed with the correct revival, then that will not occur except by establishing the Islamic society, i.e. by the existence of a society based upon the Islamic creed, by its thoughts, emotions, and systems being all Islamic. This because the Islamic creed is correct the rest is false. And if we look upon the reality of the Islamic countries we will see that it deserves the attribute of backwardness. This is because it’s thoughts, despite a lot being Islamic, are in great amounts non-Islamic, imported from the western world, such as separating Islam from the state and Democracy.As for emotions, despite the preservation of the Ummah of a lot of its Islamic emotions, a wave of disgusting emotions have entered, such as nationalism, tribalistic bonds and so on. As for systems then most systems implemented are systems of Kufr imported from man created laws. Therefore the society which Muslims live in have a mixture of thoughts, emotions, and the systems both Islamic and non-Islamic. Hence it is a declined society with no blessings of revival. Despite the fact that most Muslims in this society are Muslims, but the society is not Islamic, nor can it be attributed to Islam whatsoever.

The methodology of Prophet Muhammad (saws) in changing society.

Our Prophet (saws) was sent to an ignorant society, containing concepts, emotions and systems based on ignorance. So his task was to turn it to a new system altogether, and that is not by changing its individuals, nor by eradicating its individuals and bringing different ones altogether, but by changing its concepts, emotions, and systems, i.e. by replacing the thoughts of Kufr and emotions and systems and replacing them with those of Islam. So what is the method he (saws) adopted?By accurate looking at the seerah of the Prophet (saws) from the beginning of revelation, three stages become very clear:

A: The first stage: The stage of preparing the gathering based on Islam, and culturing them with Islamic culture.

B: The second stage: The stage of open Da’wah and interaction with society.

C: The third stage: Implementing Islam in reality through the Islamic State.

The first stage : The stage of culturing : This stage continued for three years, the Prophet (saws) built the Aqeedah (belief) in the heart of the believers, the Prophet (saws) used to strengthen their Imaan by absolute intellectual proofs and evidences. The Prophet (saws) would give them the living culture of Islam, and established for them proofs and evidences for the corruption of the beliefs, concepts and systems of ignorance. He (saws) would remind them of constantly remembering Allah, and contemplating about the universe to gain great levels of certainty in Allah as well as obedience to Allah, and he would build in them correct spiritualism in prayer, recitation, and late night prayers. Thus removing from their hearts the emotions of ignorance, like the tribalistic racism, and place in them the emotions of Islam together with a correct Islamic understanding. So he would place in them loyalty and love for Allah and his Prophet (saws) and the believers and forbid for them the loyalty for Satan and his allies, even if they be their fathers, their brothers, sons, and family, and establish in them the want for establishing the truth and destroying falsehood, until it reaches a stage were the belief cannot be kept imprisoned in themselves.As the Aqeedah will burn in their hearts, and the correct understanding will be implanted in their minds, and the reality which they live in its convictions, customs, traditions, systems will be like the night that cannot be allowed to stay as well as the corruption , from the most evil rulers, transgression of the oppressed, burying baby daughters alive, cheating in the market, usury, and fighting over tribalistic bonds.This is the reality pushing them for change. The Prophet (saws) stayed in this stage till he prepared a body of companions mature in Islamic culture, they now have the correct Islamic mind set. And the Prophet (saws) was pleased that he has now got a body of Islamic personalities with such high levels of maturity, he was certain that the body was prepared for openly declaring the Da’wah in front of the prevalent society in its corruption and ignorance.

Part two : The stage of openly declaring the Da’wah and interaction with society - In this vital stage the Prophet (saws ) continued to build a body and continued to increase its numbers, but he added to it many dangerous and difficult actions and these actions are :

1-Da’wah to the masses: openly calling for the spread of Islam and building the public opinion for Islam.

2-Ideological Struggle: against the beliefs of Kufr, its systems, thoughts, customs, understandings by showing its corruption and calling for people to leave it.

3-Political Struggle: This specifically applied to the leaders of Quraish for their stubbornness on Kufr and ruling the people upon the systems of Kufr and for standing in the face of the Islamic call. In the stage of opening declaring the da’wah, the Prophet (saws) carried the Da’wah and made the body that carried the Da’wah apparent Above all this the Da’wah in its essence contained a struggle against Quraish and the society in Mecca because it called for the Tawheed of Allah and the worship of him alone, and leaving the worship of idols and leaving the corrupt system. The clash with Quraish indeed was full and total, as our Prophet (saws) attacked their dreams, and idols, their cheap lives, and their corrupt ways of living. The Quran constantly is attacking them clearly

“Lo! Ye (idolaters) and that which Ye worship beside Allah are fuel of hell. Thereunto ye will come” And then Allah attacks usury “That which ye give in usury in order that it may increase on (other) people’s property hath no increase with Allah; but that which ye give in charity, seeking Allah’s countenance, hath increase manifold” As well as those cheating in the market “Woe unto the defrauders Those who when they take the measure from mankind demand it full but if they measure unto them or weigh for them, they cause them less”.(equivalent to today's stock market cheating)

Quraish stood in the face of the Prophet (saws), harming him and his companions by torture and isolation, as the call is against them and their religion, but still he attacks them, struggling against the wrong ideas, destroying their false beliefs, and struggling for spreading the Da’wah. The Prophet (saws) called to Islam with no compromise, despite what he received from Quraish from harm and hardship. The Prophet (saws) called to Allah with strength and Imaan, helping the Prophet (saws) to surpass the difficulties placed upon him by Quraish. The Prophet (saws) was able to reach the people and convey the message, and many accepted the message, until the truth began to overpower the falsehood, and the light of Islam began to spread everyday amongst the Arabs, and many idol worshippers and Christians entered Islam. Even the leaders of Quraish began to hear the Quraan and their hearts began to shake.In this stage the struggle occurs between idea and idea, between the Muslims and disbelievers, this started when the Prophet (saws) went out in a ordered march with his companions which his people never witnessed before, and as one body. From that period the Da’wah was declared open and public. This caused Quraish enmity and hate to increase and they felt the arrival of a new danger, and they began to plan resistance. The political struggle became even more apparent, as the verses were revealed attacking Abu-Lahab

“The power of Abu-Lahab will perish, and he will perish. His wealth and gains will not exempt him.He will be plunged in flaming fire”And attacking Walid ibn Mughia - the head of the propaganda machine of Quraish - “Nay! For lo! He hath been stubborn to our revelations*On him I shall impose a fearful doom*For lo! he did consider; then he planned*(Self-)destroyed is he, how he planned! (mudathir 16-26)

The harm was now increasing upon the Prophet (saws) and his companions. The Da’wah in open caused it to rise to a wider horizon, even if its carriers suffered all forms of strife. The fire increased in the heart of Quraish, as the Prophet (saws) attacked the transgression, that was dominant in Mecca, and exposing the conspiracies, and status and actions of the Kuffar, it was this stage that was the hardest of stages and phases.The Prophet (saws) established the body of the companions that openly called to Islam and created an environment for the call, from ignorance to Islam. This change of tradition was the important step in the process of change in society to turn it from ignorance to Islam, this tradition is nothing more than what the society carried from thoughts, emotions, that mould its behaviour, relationships and stances. As Islam spread and people began to adopt it in numbers in Mecca, slowly the general tradition was now based on Islam - if in a general form.

At this point nothing is left between the society becoming Islamic except placing the Islamic system in the place of implementation through the authority and power. Whether the people in power accepted Islam themselves or not and hence putting Islam in power normally, or through overthrowing by strength after allowing the general opinion in Mecca to be Islamic i.e. wanting to live under Islamic rule. But this was not achieved in Mecca, despite many Meccans entering Islaam, but they did not reach the stage in which it can be said the general opinion became Islamic.A stage was reached with the Prophet (saws) in Mecca when there was no more interaction between the call and the people because of the terror practiced by the leaders of Quraish towards Islam, and anyone who wanted to enter it. Which caused the Prophet (saws) to look for a new society to spread Islam in it, and maybe it will become a replacement for Mecca, the establishment point of the Da’wah is the point were the call is in the stage of establishment through power. The Prophet (saws) began to offer his call to the tribes coming to Mecca seeking power, till Allah enabled the people of Medina to be the people of nusra (support) for Islam and the Prophet (saws).

This occurred when a group from Medina entered Islam in one of the seasons of Hajj, and they returned to Medina to call its people to Islam and then to return the next year with many people who entered Islam, so they gave pledge to the Prophet (saws) at Aqaba, so he sent with them the companion Mus’ab ibn Umair, to teach them Islam and to spread its message in Medina. A year did not pass for the presence of Musab in Medina until the environment in Medina answered the call as many of its people and leaders entered Islam. The general Islamic environment in Medina had two pillars established i.e. of the pillars of an Islamic society, and they are concepts, emotions based on the Islamic creed, and nothing remained except for the Prophet (saws) to go to Medina to establish the system emanating from the creed through the power of authority. And like this was the Hijra of the Prophet (saws) to Medina ,after his arrival Allah legislated the systems of Islam in all aspects, whether in ruling, economy, social, education, punishment, internal and foreign policies. And through this he reached the third stage, the stage of implementation of Islam through authority, i.e. through the state.

Comments

In a famous couplet the Arab poet Ahmed Shawqi stated “By morality nations live; once devoid of it; no more they exist”The famous poet was mistaken as neither morals nor manners define a nation nor give it an identity as these morals and manners have no inherent value in themselves nor are they universal. By this the poet would mistakenly equate the believing nation with the disbelieving nation, as both are identified by values that inherently define themselves, and this is void, as belief does not equate itself with disbelief.Morals and manners are not defined by themselves, and as stated require an external criterion to exist that will in turn define certain morals and manners to be good or bad, its only value would be ascribed to that judgement. That criterion is an external thought, so the correct statement would be nations are revived by the thought they carry as this would in turn define manners along with all rulings that a nation carries to implement and carry to others.

It is enjoined upon us to follow only the method of Prophet Mohammed Sallalahu alaihi wassalam as the method for our revival.Other vague methods such as Bin Laden method,Wahhabee method are all invalid.And we should not seek the help of the kufr to create revolutions for us such as Iranian revolution.

Taqwa

The True Meaning of Taqwa

"O you who believe! fear Allah as He should be feared and die not except in a state of Islam." [TMQ 3:102]Allah (swt) in the Quran emphasises the concept of Taqwa to us many times in the Quran.Taqwa is one of the most profound concepts in Islam. Taqwa is an avenue by which Muslims relate to one another in society and a means to channel their actions. Because of the great importance of taqwa, it has been referred to numerous times in the Qur’an and Sunnah in order to emphasise its relevance and significance to the Muslims. Allah (swt) strongly emphasises the rewards of people with taqwa in this life and the Hereafter. It is these muttaqeen that Allah (swt) grants assistance, victory and provides for. Thus, understanding the concept of taqwa is vital and mandatory for every Muslim.Unfortunately, this is the very concept which some of us have left behind, as a result of intellectual decline. The disbelievers in the distant past, as well as in present times, have understood the importance of taqwa and the Islamic creed, and how it could jeopardise their interests. They realised how taqwa and the Islamic creed (‘aqeedah) were the roots of power to the Muslims. Today we see a campaign to destroy the concept of Taqwa by making us divide the Deen from the Dunya, to secularise our understanding of Islam such that we limit it to personal Ibadat and akhlaq (morals) and detach from any other aspect of life such as economics, politics or social affairs. Allah (swt) warned us in the Quran about their continuous attempts to extinguish his light i.e. Islam, He (swt) said:"They wish to extinguish Allah's Light with their mouths, but Allah will not allow but that His Light is perfected even though the kuffar may detest it." [TMQ 9:32]Unfortunately due to the influence of the idea of separating the Deen and Dunya, we can see many misunderstandings amongst us as to who is defined as the Mutaqqi. A picture of a person who over emphasises prayer, fasting, and things such as donating to the masjid, while living a secluded and isolated life would be the one with taqwa, even though the same person would deal with usury, lie and do nothing towards reviving the Ummah. Due to this idea, people look to Islam as a religion like the other religions who are not complete Deen’s that have come with solutions to every aspect of life. So if I were to ask anyone from amongst the general population of Muslims, ‘what are the rules of Salah?’ I am sure most people would be able to answer this question. But if I was to ask ‘what is the ruling or economic system of Islam?’, ‘what are the Shariah rules relating to contracts and company structures’ or ‘what is our shar’iah responsibility towards the Muslims around the world who are being attacked such as in Iraq and Palestine?’ then I think many people would not know the answers to these questions, we must ask why? Didn’t Allah (swt) reveal to us a complete Deen covering all aspects of life? Didn’t Allah (swt) say in the Quran:“And We have sent down to you the Book as an explanation of everything, a guidance, a mercy and glad-tidings for those who submitted themselves to Islam.” [TMQ 16:89]So let us understand the true meaning of Taqwa. In contrast to the distorted picture that people have today, the Qur’an and Sunnah defines the idea of taqwa as protecting oneself from the Hellfire by following the orders of Allah (swt) by doing what He (swt) has commanded and avoiding what He (swt) has forbidden. Many ayat in the Qur’an point to this:“And unto Allah belongs all that is in the heavens and all that is on earth. And, verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him, But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich, Worthy of all praise.” [TMQ An-Nisa’ 4: 131]Taqwa comes from the word 'waqiya', which means to protect. It is protection from the Anger of Allah (swt) and His (swt) punishment. This is why Taqwa is used to describe the performing of actions, which pleases Allah (swt) and abstaining from all actions that displeases Him (swt). Taqwa in essence means god consciousness, being conscious of Allah (swt) in all our actions and affairs.Also, in the Prophet’s (saw) last khutbah he said, “I ask you to fear Him (swt), listen to Him (swt), and obey.” Both the ayah, as well as the hadith, are commanding Muslims to have taqwa. A person should have taqwa as a barrier between himself and the Anger and Displeasure of Allah (swt). Through taqwa, the Muslim strives to obey Allah (swt) and abstains from His prohibitions.The son of ‘Ali (ra), Al-Hasan (ra) once said, “The people who have taqwa (al-muttaqoon) are the people who avoided whatever Allah (swt) has prohibited and have done whatever Allah (swt) has ordained.”‘Umar ibn Abdul Aziz (ra) once said, “Taqwa is not by fasting the day and not by praying the night. And its not by mixing between the two of them. But taqwa is leaving what Allah (swt) has made Haram and by doing what Allah (swt) has made Fard. After one has done this, Allah (swt) will provide good things for that person.”Ibn Juzayy said in his dictionary of terms from the introduction to his tafsir: "Taqwa's meaning is fear, clinging to obedience to Allah and abandoning disobedience to Him. It is the sum of all good."A true muttaqoon is a person who strives to possess a solid understanding and knowledge of the rulings of Allah (swt) through the Qur’an and Sunnah. Without proper knowledge of the Islamic rulings, a person would not know what is asked of him/her. Therefore, it is a must to understand Islam properly as well as to have the proper intention of pleasing Allah (swt) in carrying out these actions.Imam Ahmad mentions a hadith, narrated by a Sahabi, whereby a person once asked, “Oh Messenger of Allah, give me some advice.” The Prophet (saw) responded, “I advise you to fear Allah (swt) because it is the head of everything.” In another occasion the Prophet (saw) replied, “Fear Allah (swt) because it is the collection of all goodness.” Allah (swt) also promises to be with those who have taqwa. Allah (swt) says,“Truly, Allah is with those who fear Him, keep their duty unto Him, and those who are muhsinun (doers of good for Allah’s sake only).” [TMQ An-Nahl 16:128]Also taqwa constitutes a reason, that Allah (swt) has provided, in order to help one who is experiencing hardship and distress. Allah (swt) promises,“Whoever fears Allah, Allah will grant him a way out of hardship.” [TMQ At-Talaq 65:2]Allah (swt) had also promised forgiveness of sins to those people who are muttaqoon.“And whoever fears Allah, and keeps his duty to Him, He will forgive his sins from him and will enlarge his reward.” [TMQ At-Talaq 65:5]Allah (swt) has given the glad tidings for those who have taqwa. The news of paradise is assured to such people, giving hints at the vast rewards to those who take Allah (swt) as their Lord in their actions.“Verily those who are fearful of Allah (have taqwa ) are the people who, when an evil thought comes to them from Shaitan, they remember Allah and indeed they then see aright.” [TMQ Al-A‘raf 7:201]“And he (Muhammad) who has brought the truth and those who believe therein, those are al-muttaqoon (the pious and the righteous).” [TMQ Az-Zumar 39:33]Hence, from what Allah (swt) has outlined through the wahi, we can see that a person who possesses taqwa is not one who lives an isolated life, only praying, fasting and maintaining good character alone. Instead, the muttaqoon are those who fear Allah (swt) and look to what Allah (swt) has ordained in carrying out his actions to avoid His (swt) displeasure and anger. These people are involved with the Ummah, active in his/her life, concerned with the affairs of the Muslims, while at the same time praying, fasting, spending in Allah’s cause, having good morals and are forgiving. All these descriptions can be attributed to a person who has taqwa.The Deen has come to regulate the Dunya, not be separated from it. There is no concept of monasticism in Islam i.e. being like a monk. The Prophet (saw) said, “There is no monasticism in Islam.”Umar ibn al Khattab once looked at those praying and said, "The great number of times any of you raises and lowers his head does not deceive me. The [real] deen is being cautious and meticulous in the deen of Allah, and refraining from what Allah has forbidden, and acting according to what Allah permits and forbids.” Narrated Abu Huraira, the Prophet (saw) said, "The dunya is a prison for the believer and Paradise for the kafir (disbeliever)," [Sahih Muslim, vol.4, #7058]This means that we live within the prison of the Shariah, that every single action we undertake is based upon the revelation of Allah (swt). This means we must accept Islam completely and all of its rules including the rules relating to society, economics and Khilafah. This does not mean that we deny the world and that seeking material development and advancement according to the rules of Shariah is wrong. In fact once when Imam Ibn Hajar al Asqalani, a famous scholar in the past who died in 852 AH, who wrote the commentary of Sahih al Bukhar entitled ‘Fath al Bari’, was walking with his grand entourage through the town, they came upon a miserable, poor and dejected Jew. When the Jew recognized Ibn Hajar, he called out to him, "O scholar of Islam! Is it not true that your Prophet has said that this life is a prison for the believer and Paradise for the kafir? How is it that you are living in lavish wealth being a so-called believer, and yet I live this meagre and miserable existence?" Ibn Hajar responded, "What you say of the Prophet (saw) of what he has said is true. You should know that this opulence you see me living in, is a prison compared to what awaits for me in the Hereafter. And, you should know that what you are living is Paradise compared to what Allah has prepared for you in the akhira."We must realise that that every Muslim is obliged to believe in the Islamic Shari’ah as a whole otherwise we would be Kafir. Therefore the concept of secularism i.e. to separate the Deen from the Dunya is a Kufr concept. It is Kufr to deny the AHkam Shari’ah as a whole, or any definite (qaT'ai)detailed hukm of them. This is the case whether these ahkam (rules)are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobaat), foodstuffs, etc. So the rejection of the verse:"So establish regular prayer"[Al-Baraqah:43]Is the same as rejecting the verses:"But Allah has permitted trade and forbidden usury,"[Al-Baraqah:275]"As to the thief, male or female, cut of f his or her hands,"[Al-Ma’idah:38]And is the same as rejecting the following verse calling the believers brothers regardless of their colour, language or ethnic origin – thus prohibiting nationalism i.e. to believe that we are better than others based upon our ethnic origin. So the Muslims in Iraq, Palestine and Iraq are our brothers just as the Muslims in Delhi, Bangkok or Jakarta:“The believers are nothing else but brothers” [TMQ Al-Hujurat: 10]Or the verses to do with ruling by what Allah has revealed, which we see the rulers in the Muslim world today ignoring, such as:“And whosoever does not judge by what Allah has revealed, such are the Zaalimun (unjust, oppressors).” [TMQ 5:45] “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.” [TMQ 5:48]In fact Allah (swt) has explicitly told us in the Quran that we are not believers unless we accept all of the rules of Islam. He (swt) said:"But no, I swear by your lord (allah), they will have no Iman, until they make you, (o prophet) rule between them in whatever they dispute amongst themselves, and then they find no resistance in their souls from what you have decided, instead they submit with absolute submission". [TMQ An Nisa: 65]Allah (swt) warned us of only taking Islam partially, He (swt) has condemned us if we think that politics is not part of Islam or that economics is not part of Islam, or that Islam has nothing to say about the current world situation. We must accept Islam as an Aqeeda and a system. Allah (swt) said:“So do you believe in some part of the Book and disbelieve in some. The penalty awaiting those who do this is nothing but humiliation in this life and the severest of punishment on the day of Judgement.” [2:85]Allah (swt) has revealed to us the best system to regulate the affairs of the Dunya so why are many of us even unaware of it?Let us look at some examples of Taqwa from the Sahaba: Al-Bukhari reported on the authority of Ibn Abi Awfa (may Allah be pleased with them both) who said: “We were struck by extreme hunger on the nights of Khaybar. On the day of Khaybar we found some domestic Asses so we slaughtered them. When the pots began to boil the caller of the Messenger of Allah called out to us and said: overturn your pots and do not eat anything of the meat of donkeys. ‘Abd Allah said: we said that the Prophet forbade them because the Khumus (i.e. a fifth of the spoils) had not been taken out of it. He said others said that he has prohibited them completely. I asked Sa’eed b. Jubayr who said, he has prohibited them completely.”Al-Bukhari reported on the , he said:authority of Anas b. Malik: “I was serving drinks to Abu Talha al-Ansari, ‘Ubaidah b. al-Jarrrah and Ubayy b. Ka'b prepared from unripe dates and fresh dates when a visitor came and he said: Verily liquor has been prohibited. Thereupon, Abu Talha said: O Anas! Stand up and break this pitcher. I stood up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.”Al-Bukhari reported on the authority of ‘Ayisha (may Allah be Pleased with her) who said: “We have been told also that when Allah revealed the order that the Muslims should return to the pagans what they had spent on their wives who emigrated (after embracing Islam) and that the Muslims should not keep unbelieving women as their wives, 'Umar divorced two of his wives.”Al-Bukhari reported on the authority of ‘Ayisha (may Allah be pleased with her) who said: “May Allah have mercy on the Muhajir women. When Allah revealed the verse: “And let them draw their headscarfs all over necks and bosoms” [TMQ An-Nur:31] they tore their wrappers and concealed themselves with them.”Abu Dawud reported on the authority of Safiyyah bint Shaybah who reported on the authority of ‘Ayisha (may Allah be pleased her) that: She (‘Ayisha) mentioned the women of Ansar, praised them and said good words about them. She then said: “When Surat an-Nur came down, they took the curtains, tore them and made head covers of them.”Ibn Ishaq said: “…Al-Ash’ath b. Qays came to the Messenger of Allah as part of the Kindah delegation. Az-Zuhri informed to me that he came with eighty riders from Kindah. They entered the mosque of the Messenger of . They had long hair and put kohl (in their eyes). They wore Jubbahs with silk hems. When they entered the presence of Allah’s Messenger he said to them: did not you embrace Islam ? They said: Yes. He asked: ‘then what is this silk put around your necks? So they tore the silk and threw it away.”Hanzalah b. Abi ‘Aamir (may Allah be pleased with him) who was bathed by the angels heard the call to the battle of Uhud. He hurriedly responded to the call. He was martyred on the day of Uhud. Ibn Ishaq said: The Messenger of Allah (saw) said:“Your companion is being bathed by the angels, ask his family what happened to him?” His wife was asked. She had been a bride on that night. She said he went out in a state of impurity when he heard the call. The Messenger of Allah (saw) said, “That is why the angels have bathed him”.So let us be the ones who have Taqwa in its true meaning. Let us take Islam completely. Let us take heed from the words of Allah (swt) and may He (swt) strengthen us so that we can follow what He has said."O you who Believe! Enter into the Fold of Islam completely. And follow not the footsteps of Satan, for he is to you a clear enemy" [TMQ 2: 208]

Thought

Defining Thought

The true thought is the one that agrees with the reality that it indicates, or it agrees with a natural disposition (Fitrah) with which man has been created. In other words, truth is that which agrees with the reality, whilst falsehood is that which does not agree with the reality. So what matters is the nature of the thought and its reality and not its carrier, whether he could explain it forcefully or not. For example, the Communists say that thoughts are the reflection of matter on the brain. This means that the comprehension of matter is the impression of the reality on the brain, and from this one gains comprehension. This thought, if it is true, will agree with the reality, and if false its non-agreement will be apparent. When attack or criticism comes from any human being, in deciding whether it is true or false, we do not look at the eloquence or rhetoric of the attacker in his explanation, nor do we consider his inability to express any weakness in explanation, rather we look at the reality of the thought with which he attacks.We should attack this concept and said this definition of thought is mistaken from two angles: first, no reflection takes place between matter and the brain at all. This is because reflection of light, for example, is that it falls off matter; it is reflected from it like the reflection of the light from a lamp on a wall etc. Nothing like this takes place from the matter. There is no reflection, whether from the matter on the brain or from the brain on the matter. What exists is the sensing of the matter by one of the senses. So the issue is one of sensation and not reflection. This is evident in touch, smell, taste and hearing. As for seeing with the eye, which is a debatable issue, what takes place is refraction and not reflection. The light refracts in the eye and the image of the matter is formed on the retina and is not reflected outside. It is a process of sensation and not of reflection. This shows that what the Communists have said about the definition of thought is erroneous. That is why this thought of the Communists has crumbled before the true attack. As for the second angle, the mere sensation of matter does not produce comprehension. It only produces a sensation no matter how many types of sensations occur. In order for thought to be produced there must exist previous information that explains this reality, i.e. this matter. Without previous information there will be no comprehension: there would be sensation and nothing else. The fact that a person can determine his position towards a reality once he sensed it does not mean that he comprehended it. This is because he is not able to determine his position regarding it except when it relates to the instincts(ownership, survival ..etc) and organic needs(hunger, thirst ..etc), or when it relates to the change of the form of the reality. As for anything other than this, in terms of knowing its reality, he cannot determine his position regarding it at all. By testing the thing via more than one sensation or different types of sensations, man can know that the thing can be eaten or not, whether it brings pain or delight or if its form has changed. All of this is possible for the animals just as it is possible for man, and none of this is called comprehension - i.e. thought - rather it is a sensation and nothing else. When this matter does not relate to the instincts, such as a piece of rock for example, however many times it is sensed its essence will not be comprehended, only the change of its form is what is comprehended. When previous information is given with the sensation then comprehension, i.e. thought, will take place.

'And He taught Adam all the names; then He placed them before the angels, and said: 'Tell Me the names of these if you are truthful.' They said: 'Glory be to You. We have no knowledge except that which You taught us. In truth it is You who are the All-Knowing and the Wise'. He said: 'O Adam tell them their names.' When he had told them their names. He said: 'Did I not tell you that I know the secrets of the heavens and earth, and I know what you reveal and what you conceal?'

[2:31-33].

These ayat (verses) indicate that the previous information is necessary in order to reach any knowledge (ma’rifah). So Allah taught Adam the names or the meanings of things, so when they were placed before him he recognised them. Thus the first human being, Adam, had information given to him by Allah; and that is why he recognised the things; if he had not had this information he would not have known them.

A simple evidence for this is the issue of inventions. Inventions take place due to experiments to which previous information has been added. Without information no inventions can take place. By information we do not mean information about the reality but information through which the reality can be explained. Consequently, the definition of the Communists from this angle is also erroneous. Thus this thought is vanquished and it becomes clear that it is false due to its contradiction with reality. That is why we, after demonstrating the falsehood of the Communist thought, defined thought as the transmission of the reality via the senses to the brain and the application of previous information that explains this reality. In other words there must exist a brain, sensation, object and previous information so that comprehension, i.e. thought, can take place, and hence for one to have intellect. That is why the concept has been attacked and defeated, because its claims were not in agreement with the reality. It also becomes clear that the Islamic thought with which the communist thought was attacked is true because it agrees with reality. So in this issue the thought has defeated the communist thought.

Also, for instance, the Capitalist thought defines society as consisting of individuals, i.e. an individual, plus another individual and another individual etc. make up society. Thus, the society for them is a group of individuals that have gathered together. So this thought, if it is true, will agree with the reality and if it is false its contradiction to the reality will be apparent. When it is criticised and attacked, it is criticised on this basis.We has attacked it and said that this definition is wrong because individuals only make a group and not a society. When permanent relationships arise between people they become a society, and when there are no permanent relationships between them they do not form a society. This is because they are nothing more than travel companions, each going to the port he intends to go. Whilst the inhabitants of a village of about two hundred people, for example, form a society, because they have permanent relationships. Therefore, the definition of the Capitalists is purely mistaken, because if a group of individuals do not have permanent relationships arising amongst them, they cannot be a society in any manner whatsoever. Hence the Capitalist thought regarding the definition of society is defeated and it is clear that it is false because of its contradiction with the reality. In order to comprehend the definition of society correctly one has to study it deeply. Relationships arise between individuals based on their interests. Thus, the interests of individuals are what create the relationships. The thoughts of the individuals must unite over something in terms of whether it is or not an interest in order for the relationship to exist. Their consent, anger, delight and sorrow regarding it must also unite. In other words, their emotions must unite in order for the relationship to exist. The system by which they treat this interest must also unite in order for the relationship to exist. When the thoughts differ over the interest: (one of them considers it an interest and the other one does not consider it an interest), or when the emotions differ, (so that one is happy about it and the other is angry about it), or if the systems differ (if one wishes to solve it by a particular system and the other wishes to solve it by another system). If any one of these elements, namely the thoughts, emotions and systems differed among the individuals regarding an issue, then there will be no relationship, i.e. no society. Thus, after demonstrating the fallacy of the Capitalist thought regarding the definition of society,we have defined society as being a collection of people, thoughts, emotions and systems. In other words, it is the unification of the thoughts, emotions and systems of individuals over the interest that forms relationships and so a society exists. With this understanding the Capitalist thought has been attacked and exposed because it contradicts the reality and it is clear that the thought with which it was attacked is true because it agrees with reality. Thus, our thought in this issue has dismantled the Capitalist thought, and so on and so forth. If the thought with which the Capitalists attacked and challenged Islam was correct, Islam would have been defeated and not the Muslims. But the thought with which they undermined Islam does not actually conform to reality and the Islamic thought that is being attacked is actually what agrees with reality. Thus the true Islamic thought has been challenged by a false thought but the carriers of the truth were not aware of it, in addition to the weak intellectual conviction. Thus, shocking defeat was inflicted on the ummah.

Conclusion

When an intellectual attack comes from the enemies of Islam,we should not be concerned about the eloquence or high sounding words of the attacker. Rather the sensation of the attack has to be linked with information to determine the type of attack. Eloquent words and rhetoric will only produce sensation, not thought. Also, We should be aware that listening to the eloquent recitation of the Quran without understanding the meaning of what is recited, only produces sensation, not thought. Therefore we should not be preoccupied with listening to the speeches, recitation for the sake of sensation.And When a person says something its more important to pay attention what a person say rather than the personality. Human being is distinguished from animals because of his/her capacity to produce thought.
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Reverence

Comprehending the meaning of reverence

The instinct of reverence is innate and constant in human beings, for it is the feeling of the need for the Creator and the Organiser, regardless of how people interpret that Creator. Whether they are Christians, Jews, Hindu’s. Buddhists, believers in nature as the organiser, Muslims or atheists this instinct is innate.

The instinct of reverence does not exist amongst the animals, it the only instinct unique to man. It is triggered when man perceives his own weakness and mortality which generates certain emotions.

Belief via the emotions alone will lead to untrustworthy results as emotions fluctuate and are triggered by thoughts and realities and therefore non-permanent. Therefore Islam does not leave the emotions as the only way to belief, however nor does it leave the mind as the only way to belief. Rather the innate feeling of weakness that ignites the instinct of reverence in human beings must be connected to the rational belief.

As it is dangerous to understand the proofs for the Islamic belief academically such that one is able to articulate the arguments for it in elaborate detail but not to connect it repeatedly with the feeling of reverence. For this would produce someone who understands the Islamic belief but is weak in adherence to the rules that emanate from it.

The instincts are different to the organic needs in terms of agitation. This is because the organic needs are agitated from an internal impetus which can be sensed when one is hungry, thirsty or tired. Whilst what agitates the instincts is either certain types of thoughts or the tangible reality that makes the emotions require satisfaction.

As an example, the procreation instinct is agitated by thinking of an attractive individual of the opposite sex, or of anything related to sex or actually seeing an attractive individual or anything related to sex. Without this impetus from thoughts or reality the instinct would not be agitated.

Similarly the reverence instinct is agitated by thinking about thinking about man’s own weakness such as thought about death or thinking about the verses (ayaat) of the Quran, the day of judgement or what is related to it and the realisation of the greatness of Allah (swt) by contemplating upon any aspect of man, life and the universe. Thus, the effects of the instinct appear when a thought or reality agitates it.

The Western culture detracts people away from reverence. The ignition of the survival and procreation instincts dominates Western societies and those strongly affected by its culture. Unfortunately this reality has afflicted some Muslims where the reverence instinct is only ignited very occasionally, possibly in the month of Ramadhan, during an illness or when facing a death.

This has led to a spiritual vacuum in Western societies where the feeling of emptiness, misery and depression are increasing.

Allah (swt) has encouraged people to ponder upon His (swt) creation such as the earth, animals, sea, stars and themselves. This pondering and contemplation makes man appreciate his own weakness and the Magnitude of Allah (swt). The pondering about the creation of Allah (swt) is the characteristic of the one who believes in Allah (swt) as a truth.

Al-Shafi once said: “The leaf of the mulberry tree. Its colour, smell, taste and everything about it seem one and the same to you. But a caterpillar eats it and it comes out as fine silken thread. A bee feeds on it and it comes out as honey. A sheep eats it and it comes out as dung. Gazelles chew on it and it congeals producing the fragrance of musk. Who has made all these different things come from the same type of leaf?”

From a leaf to a lofty mountain to gravity and electricity, the creation of Allah (swt) all indicate His greatness and confirm his superiority.

Man is frail, weak, easily hurt, prone to illness and is destined for death. He is nothing but a spec of sand in the vast Universe which submits to Allah (swt). Realising ones mortality aids in sparking the feeling of reverence and veneration of the immortal, Allah (swt).

Abu Tharr (ra) said The Messenger of Allah (saw) said:

“Visit the graves, as it will be a reminder of the Akhirah, and wash the dead, as taking care of an empty body is an outstanding admonition, and pray over the Jana’iz (funerals), as it may sadden you, for the sad one is in the shade of Allah”

[Ibn Abi Al Dunya and Al Haakim -Good chain of narrators]

The Messenger of Allah (saw) said,

“Increase the remembrance of that which destroys all desires”

[Al Tirmidhi]

And he (saw) said,

“If animals knew what the sons of Adam knew of death, you would not have found any fat on them to eat”

[Al Baihaqi in “Al Sha’ab”]

Remembrance is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah (swt), wary of his Lord every second of his life.

The companions of the Prophet (saw) even those who had been promised Jannah in their lifetimes would continuously ensure that they would keep themselves in an atmosphere of contemplation and thought such that some would faint when hearing a particular verse from the Quran and others cry when thinking about death and the day of Judgement.

The Messenger of Allah (saw) was the most fearful of the people, and cried the most? Abu Bakr Al-Siddiq (ra) once said to him: “Your hair has become grey, Oh, Messenger of Allah.” So he (saw) said: “[Surah] Hud and its sisters have made my hair grey: Al-Waqi’a, ‘Amma Yatasaa’alun and Itha Al-Shamsu Kuwwirat.”

And it was narrated by Ibn Najjar, of Ibn ‘Umar that the Messenger of Allah (saw) overheard a reader reading:

“With Us are Fetters (to bind them), and a Fire (to burn them)”

[Al-Muzammil: 12]

and he (saw) fainted.

Therefore it is not enough for the Muslim in order to maintain his Taqwa to simply understand the rational arguments for the Islamic belief, rather he must continuously ponder upon the Quran and the Universe around him in order that the reverence of Allah (swt) is strong. This would lead him sanctify Allah (swt) and obey his commands and prohibitions.

Enjoining the Ma’ruf & Forbidding Munkar

Enjoining the Ma’ruf & Forbidding Munkar in detail



“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah”



[TMQ Ale-Imran: 110]

Munkar means evil – those things which are clearly haram, e.g. lying, slander, cheating, backbiting, calling for peace with Israel, supporting Kufr political parties, neglecting ones parents, breaking ties with direct family, entering the political system to rule by Kufr, commiting Zina, drinking alcohol, joining the united nations, dividing Muslim land, privatising the natural resources and public utilities like oil & gas, supporting the current rulers in the Muslim world, abandoning the hudud, abandoning khimar for women, etc.

Ma’ruf means the good i.e. the belief and ahkam shariah of Islam such as salah, fasting, establishing the khilafah, hajj, calling women to wear the Islamic dress, calling to unify the Islamic world, obedience to parents, calling to remove the occupiers from Islamic lands, smiling at other Muslims, being merciful, respecting the elders, calling to remove the corrupt rulers in the Muslim word and unifying the Islamic land, etc.

Today whole world filled with munkar and there is the need for good

There are many texts about this subject

The obligation

The Shar’a has ordered the Muslims (all of them) to undertake the obligation of enjoining the ma’roof and forbidding the munkar, each one according to his knowledge and ability. The Shar’a has ordered the establishment of this obligation via the Muslims - as individuals, groups and rulers - and made it obligatory under all circumstances, whether there is an Islamic State or not, and whether the ruling applied on the Muslims is the ruling of Islam or the ruling of kufr, and whether the ruler applied the rules of Islam properly or he misapplied them.

Enjoining the ma’roof and forbidding the munkar existed in the days of the Messenger  and the days of the Sahabah and the Tabi’een and those who followed them. Its rule shall remain existent until the coming of the Last Hour.

Ahmad narrated on the authority of Abu Bakrah that the messenger said: "If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment".

If something happens from the individuals, groups and the Islamic State, which obliges enjoining the ma’roof and forbidding the munkar, then the individuals, groups and the Islamic State must undertake it, in accordance with the following elaboration.

The Muslims, as individuals, are required to enjoin that which they are commanded with and forbid that which they are ordered to abstain from - if anything happens in front of them that necessitates that – according to the knowledge each individual has.

Consequently, enjoining the ma’roof and forbidding the munkar becomes an individual obligation (fard ayn) for which the Muslim will be sinful if he did not undertake it, and he is not excused for abandoning it. Thus the Muslim, in his daily life with his wife, children, relatives, neighbours, customers, acquaintances or anyone else who they happen to meet; each one of such people needs be given the naseeha (advice) if he failed to do a duty or was disobedient. How can this not be the case when there are sins that only he may be aware of. Such as a sin committed in front of him at a sitting where no one else is present other than the one who committed the sin. If he did not advise him then he will be sinful, while others will not be sinful, because it did not take place in front of them and they have no knowledge of it. No one else can take his place, and in his sphere, nobody other than him can fill it. For every munkar that appears in his sphere, no one other than him is responsible.

When the Muslim, with respect to himself, adheres to everything he has been commanded by Allah (swt) ie he complied with the ma’roof that relates to him, and abstains from the munkar, then this Muslim can transmit to others what was in respect to him. If he took the rules with knowledge and clarity then he can transmit them to others with knowledge and clarity. If he took them as a muttabi’ (one who takes opinion with the evidence) then he will transmit them to others on that level, and if he took it as an ‘aammi (layman) through taqleed then his transmission will be that of an ‘aammi (layman). In case he finds he does not have the ability to convince others, then he should pass them onto someone who does have the ability to convince them, such as referring them to a scholar, mufti or one of the da’wah carriers whom he trusts regarding their thought and understanding. He (swt) said;

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ

“The believers, men and women, are awliya (helpers, protectors, friends) of one another, they enjoin the ma’roof and forbid the munkar and they establish the salah.”

[TMQ 9:71]

وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ

“Help one another in al-Birr and Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.”

[TMQ 5:2]

We should not have fear

Today many of us don’t realise this obligation and some are scared – E.g. talking against people who slander, backbite, undertake Zina, support non-Islamic rulers, support nationalism, calling for Kufr solutions like Palestinian state, accusing other Muslims without evidence, etc

This also applies to the so-called government scholars who are silent in the face of the rulers and justify their actions like the Sheikh of Al-Azhar Tantawi, or the so-called scholars part of the MMA in Pakistan who are in the government, or those who call for supporting the non-Islamic parties here, etc. Fear is not a valid excuse!

Ibn Majjah narrated on the authority of Abu Saeed that the messenger (saw) said:

"Let not one of you scorn himself".

They said : O messenger of Allah, how one of us will scorn himself?. He (saw) said:

"He sees a person whom Allah blamed, then he does not say about him what Allah has said about him. Allah (swt) will say to him: What prevented you from saying about this person so and so? He says: the fear from people. Allah says : Come, come to me, I am the one deserved to be feared"

Bukhari and Muslim narrated on the authority of Abu Bakr (ra) that the messenger (saw) said :

"Any people in which there are sins done among them, they can change the evil and they do not change, Allah will cover them with a punishment from him".

Bukhari and Muslim narrated on the authority of Abu saeed (ra) that the messenger (saw) said:

"Let not the fear of people prevent one of you to utter the truth when he sees it (i.e. sees the munkar) or hears it".

Having knowledge of Munkar & Ma’ruf

“Verily those who fear Allah from His servants are the Ulema”

[TMQ Fatir: 28]

Obviously to undertake this obligation we must have knowledge of the Munkar & Ma’ruf in the first place

Otherwise we may forbid someone from Ma’ruf and enjoin someone to commit Munkar – like we see people doing today

We should be careful not to treat matters of legitimate ikhtilaf (difference of opinion) in the same way as Munkar

Imam Naysaburi one of the great Ulema in the past said, the Munkar is those of the haram which are definitive and not those which there is difference of opinion on

Today unfortunately we see people who treat the areas of legitimate difference of opinion as munkar, e.g. the issue beard (upon which there is difference of opinion some scholars like Ibn Taymiyah say it is Fard, others like Imam Nawawi say it is mandub (recommended), etc), whether praying salah in congregation is fard ayn (individual obligation), calling to niqab (face covering) of women as fard and saying that those who do not do are doing a munkar, etc.

These are areas of difference of opinion amongst the scholars, there is no harm in calling others to follow the opinion you believe is the strongest, this can be done by explaining the evidence that the opinion is built upon, etc. However the followers of another legitimate ijtihad should be accepted as having a legitimate view and not be accused of being deviants or condemned for following something evil. On the day of judgement we will see who will get two rewards and who will get one as is mentioned about Ijtihad in the hadith.

The different responsibilities

There are different responsibilities in this issue related to the individual, group and state.

The Prophet (saw) said in a hadith narrated from Imam Muslim from Abu Sa’id al Khudri:

“Whosoever sees a Munkar (an evil or wrong) let him change it by his hand, if he could not let it be by his tongue. If he could not let it be by his heart, and this is the weakest of Iman”

Depends on capability and legal responsibility

Individually we can stop munkar within our own sphere of responsibility, e.g. making are children wear Islamic dress, stopping them from evil, or our wife, etc.

However how can we change the Munkar in society like the abandonment of the Shariah rules?

Should Islamic groups be formed to address all the different individual munkars?

No – the establishment and maintenance of the Ma.roof and the Munkar can only be practically carried out through the State and it is impossible to do otherwise. Imam Qurtubi in his Tafseer has pointed out that only the Sultan has the ability of executing the Ma.roof and removing the Munkar by establishing the Hudood and through the framework of authority (Imam Qurtubi Jami.u Ahkam ul Qur.an vol. 4 page 47). This is because Allah (swt) states,

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Those who when we establish them (in authority) in the earth they establish the Salah, collect the Zakah, enjoin all that is Ma.roof and forbid all that is Munkar, and to Allah belongs the return of all matters..”

(TMQ al-Hajj, verse 41)

State has ability to physically establish,E.g. cutting hand of thief, stoning adulterer, punishing those who don’t pray salah, wage Jihad to retake Islamic land and protect Muslims, etc.

Hadith:

“The Imaam is a Shepherd and (only) he is responsible for the citizens.”

[Agreed upon].

Work of a Group/Party

Hence the work of a group/party is primarily concerned with ensuring that the Ma.roof are established in the society and the Munkar removed i.e. the work of such a Party is political and is of accounting the State to monitor that it is fulfilling it.s duties and carrying the call to Islam to the rest of the world through Da.awah and Jihad. Today.s situation is, however, that almost all the Ma.roof have been removed due to the absence of Islam and almost all the Munkar exist due to the absence of the state that implements Islam.

The vital issue of the Ummah is the re-unification of her lands and the ruling of her lands by Islam through the restoration of the Khilafah. The root Munkar by which all the Munkar will be removed is the removal of Kufr and the Kufr systems, and the Mar.oof which will bring back every Ma.roof absent and the whole Deen of Islam is the Khilafah which would re-establish Islam in all walks of life and carry the Da.awah of Islam to the rest of the world.

‘And let there arise out of you a group inviting to all that is good (Islam), enjoining the Good (ma’roof) and forbidding the Evil (munkar). And it is they who are successful’.

[TMQ 3:104]

Al Khair is the whole of Islam. Thus the daw’ah which is required “yadhuna illal khair – call to the good” must be to implement all of Islam. This implementation can’t take place except through establishing the State that implements the ahkam of the Shara. Thus by the existence of this state, the whole of Islam exists (in life). As for the call to other than that, like the charitable deeds and (building) mosques and the like, these do not establish the whole of Islam, rather these are parts of the khair and not the whole of the khair.

There are certain ahkam shariah in Islam that can be performed by the individuals such as the prayer. There are ahkam Shar’iah which individuals can’t perform such as the hudud (penal codes). The da’wah to resume the Islamic way of life by establishing the state is a da’wah to the whole of Islam. While the da’wah to the other matters is a da’wah to the parts of the khair, whereas the requirements in this Ayah is the dawah to the whole of the khair.

The other part of the ayah “Wa ya’moroona bil ma’roof way an hawna anil munkar” i.e. the existence of a group that enjoins the ma’roof and forbids the munkar. This means the group should be a political party.

This is because it includes enjoining the rulers with Ma'ruf and forbidding their Munkar. It is even the most important type of enjoining Ma’ruf and forbidding Munkar. The words ‘al-Ma’ruf’ and ‘al-Munkar,’ which are preceded by the Arabic letters ‘Alif Laam,’ denote generality (i.e. it is a generic noun with a definite article denoting a general tense).

This is attached with alif laam (al) which is of the forms of generality, which means that commanding the ma’roof and forbidding the munkar must be in general, i.e. to the ruler, and the ruled (people) even the ruler is of more importance. This duty does not depend on the existence or non-existence of the state. In case it exists, the command and forbidding would be accounting the ruler. When it does not exist, the commanding and forbidding would be aimed at accounting and charging him to establish the state. Therefore the ayah demands (the establishment) of a political group and not just any group; whether the state existed or not. This is because the commanding and the forbidding (al amr wan nahi) is connected to the hukm in both cases.

Al Amr bil ma’roof wa nahi anil munkar is a political work as long as the relationship with the rulers is taken into consideration. For example to order a person to pray is different to ordering the people to pray and at the same time ordering the ruler to punish the one who does not pray. The first order (in the first case) is a command to the ma’roof detached from politics while the second is a command of the ma’roof and a political work at the same time.

Enjoining Ma’ruf & forbidding Munkar have been linked to political actions in the text:

“The best Jihaad is the word of truth spoken to a tyrant ruler.”

[Reported by Ibn Maajah and Nasa’i].

The Prophet (saw) said: “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin him (with the good) and forbid him (of the evil) and got killed.” [Reported by al-Haakim]. He (saw) said;

Like the Shuhadah Syed Qutb, killed by government, Sheikh Abdul Aziz Badri – who was killed by forces of Saddam due to his book and work exposing the Ba’thists, Farhad Usmanov, Arif Ishanov & Muzaffar Avazof and other martyrs of Uzbekistan killed by the tryrant Kafir, Karimov.

“Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold at the hand of the tyrant, and force him on the truth and restrict him to the truth.”

[Reported by Abu Dawud and Tirmizi].

Nobody can force the unjust ruler on the truth and restrict him to it, except those who have might and power, ie a group or party because individuals are not able to do this.

So groups that are not political and only individualistic do not fulfil the commands in the verse

Stand of great scholars of past

Imam Malik (ra), the Imam of Madinah in Fiqh and hadeeth gave a fatwa stating that the oath that is taken through duress is invalid, as a result of this it had implications on the very rule that is taken through force, so the Wali in the region had him dragged through the streets on the back of a donkey. Whilst he was being dragged he was exclaiming,

“Know who I am! I am Malik ibn Anas and the pledge that is taken through force is invalid, is invalid, is invalid!”

This is a Muslim who understood his responsibility to stand up to any tyrant and its falsehood regardless of the consequences to himself. He realised he was someone who had weight and responsibility, his words counted and he used them to keep the Ummah on the Haq.

Let us take the example of Imam Ahmad ibn Hanbal (ra), the master of Hadeeth, the Mujtahid of Makkah and to whom the Hanbali Madhab is attributed. In his time Ma’moon became Khaleefah who had adopted the Mu’tazilla belief that the Quran was created and attempted to force this belief upon the masses. He started with the Ulema as they were the ones who had the leadership over the Ummah. Amongst the Ulema was Imam Ahmad who refused to accept this corrupt doctrine. His uncle went to him and asked him to say with his tongue what he does not accept in his heart, to this he responded, “If the Alim stays silent in the face of falsehood when will the truth become manifest”.

He preferred prison to corrupting an aspect of the Islamic Aqeeda and was prepared to suffer in this way following the example of Yusuf (as) who preferred prison to the fitna that he was faced with.

Let us remember the example of Imam Abu Hanifa (ra) the Imam of Ahlur Rayee, the Mujtahid and Faqih of Kufah. He was summoned to the court of Mansoor who was Khaleefah at the time and requested by him to take the position of Qadi ul Qadaa, i.e. chief justice. He refused as he did not view the Khaleefah as the most just of characters and therefore some people could have tainted his character. He replied the following,

“I am not fit for this position!”, to which Mansoor became angry and shouted, “You lie! You are fit!”

To which Abu Hanifah responded

“If I am lying them I am not fit for the post, if I am not then I tell the truth I am not fit for the post!”

As a result he was imprisoned and lashed.

So we see the example of Abu Hanifah who wanted to stay away from the tyrants and their tyranny regardless of any benefits in the Dunya. SubhanAllah!

Consequences of not enjoining Ma’ruf & forbidding Munkar

Great sin, dua’s not being accepted and punishment of Allah

Bukhari and Muslim narrated on the authority of Aisha (ra) that the messenger (saw) said:

"O people ! Allah says: Enjoin good and forbid evil before you call me and I will not reply to you, and before you ask me and I will not give you, and before you seek my forgiveness and I will not give victory to you".

Ahmad and Tabarani narrated on the authority of Udai ibn Umairah that the Messenger of Allah (saw) said:

”Allah does not punish the general public because of the wrong doing of specific people until they see the evil (committed) among them while able to stop it and they do not. If they do that, Allah will punish the specific people and the general public..”

Ahmad narrated on the authority of Abu Bakrah that the messenger said:

"If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment".

Hadith: “Nay, by Allah, you have to enjoin the good and forbid the wrong, and restrain the hand of the tyrant, and to force him on the truth and to confine him to the truth, otherwise Allah will be about to strike the hearts of some of you against others, then He will curse you as He cursed the Children of Israel”.

Al-Bazzar and Tabarani narrated on the authority of Abu Hurayrah that the Messenger of Allah (saw) said,

"You shall enjoin good and you shall forbid munkar, or Allah will empower on you the evil ones, then your best ones will call upon Allah and He shall not respond.."

Reward & Status of those who fulfil the obligation

Indeed the Prophet (saw) stated in one Hadeeth as narrated by Imam Bayhaqi (ra),

“There will be from the end of my Ummah a people that will be rewarded like the first generation as they enjoin the Maroof and forbid the Munkar”.

A narration with similar wording was narrated by Imam Ahmad ibn Hanbal (ra) in his Musnad Vol 4 pg 62 that the Prophet (saw) said,

“Verily from my Ummah there will be a people that will be rewarded like the first generation, those who forbid the Munkar”.