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Yaser Birjas | Understanding Insan & the Human Fitrah v.2.0

Monday, September 20th, 2010

This Side Up:

Whenever you buy a new device, a machine or an appliance, or a computer for instance, the first instruction that comes with it is visual. Everyone regardless of their level of education is apt to follow it, and because you can easily recognize it, you would have no excuse not to do so. It’s a matter of common sense. Did you guess what it is? It’s the arrow marked on the side of the box pointing towards one direction (up), and it says “This Side Up”.

This sign alerts the recipient of this product about the importance of keeping it in an upright position. If you are looking to benefit from this machine in the optimum fashion, you first have to follow this rule. If you decide to turn a blind eye to this very first rule by choosing to place the device upside down, and then if it does not operate the way it was made to, you can blame no one except yourself.

The device we’re talking about here is YOU the Insan or the human, and the very basic instruction given to you is for you to keep an upright character “Istiqaamah”.

Allah (subhanahu wa ta’ala) said:

فَاسْتَقِمْ كَمَا أُمِرْتَ

“So stand you firm and straight as you are commanded…” Hud 11:112

All people of sound mind know that keeping an upright character is the right thing for a human being to do. It’s the first command the Maker (subhanahu wa ta’ala) mandates for you. If you decide not to follow it, then you will mess up the operation of your own self, and live a miserable life. So keep this side up.

The Operating Manual:

Boxes should be opened from the top. If you try to outsmart the manufacturer and open the box from the bottom instead of the top, you might break what is inside. Aside from that, if you insist on opening it from the bottom, you may most likely lose a very important document that comes with the machine you just bought: the instruction manual!

Every device comes with an operating instruction manual. In order to enjoy your purchase for a long time, the manual provides instructions on how to install, operate, care for and troubleshoot your machine. Most people, men in particular, just throw the manual away. Why? Because they think know better. You know they like to figure things out on their own; they are so proud of themselves and their intellect that they don’t need instructions. As a matter of fact, most men hate instructions. Ask their wives if they know what I’m talking about, and they’ll tell you.

Therefore, as men we like to put things together blindfolded, if possible, and see if we can do it right. Or at least that’s our wishful thinking. As a result, we always end up with extra pieces in our hand which we don’t really know where they came from and where they go, and when we realize that, we start looking for the instruction manual, if it is still there. We start looking to figure out what went wrong, if anything was right to begin with, and try to find out how we can fix it.

You see, if you try to play smart and start the machine on your own, you might cause great damage to it. Sometimes the damage is remediable only if you admit your fault, repent and return back to the manual before it’s too late, and sometimes the damage caused is too colossal to remedy - it’s permanent and perpetual. Do you really think a maker would put so much investment and so much effort in the making of a product only to leave you without an instruction manual? Even a baby toy comes with a mini instruction manual you call a tag.

The manual is usually placed on the top side of the product, from above if you know what I mean. And because the manufacturer knows his product best, he sends you the instructions by which you should operate and benefit from his product in the very best way. So listen to the Maker and follow His instructions.

Allah (subhanahu wa ta’ala) is your Maker; He is your Creator ‘al-Khaaliq’, and He knows best what He makes. Allah (subhanahu wa ta’ala) said:

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

“Should not He Who has created know (best His creation)? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything)” Al-Mulk 67:14

For this reason, Allah (subhanahu wa ta’ala) sent, from above, an instruction manual by which you can install, operate, care for and troubleshoot this nafs (yourself) to ensure an upright character that will function properly for the purpose it was made and created for: worshipping Allah.

The manual is the Qur’an, and operating according to the manual guarantees satisfaction at all times and ensures an everlasting use of this product in an eternal realm: the Akhira (hereafter). On the other hand, not operating according to it will result in a great damage, more than what your soul can really bear.

Allah (subhanahu wa ta’ala) said:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ

“So fear Allah as much as you can; listen and obey and spend in charity, for this is for the benefit of your own soul…” At-Taghaabun 64:16

And Allah (subhanahu wa ta’ala) said:

وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

“…for any that disobey Allah and His Messenger, for them is Hell: they shall dwell therein for ever.” Al-Jinn 72:23

Installation Software:

Intelligent machines such as computers and robots usually come with a gift from the manufacturer: a free pre-installed software. This is to give you a head start and help you operate your machine immediately. However, if you need more programs and software, or if you need to upgrade, then you will have to work hard for it, ask for it, earn it, and put some time and money into it so that you can buy and install them yourself.

When you were born, you came with a gift from the Maker: a pre-installed software that carries the basics of your operating system called the fitrah, which is the natural, innate disposition and the inclination to believe in the Maker (subhanahu wa ta’ala) and believe in Him alone.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“So direct your face [i.e. self] toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.” Ar-Room 30:30

Abu Hurayrah (radhi Allahu ‘anhu) reported the Messenger of Allah (sal Allahu alayhi wa sallam) said: “Every child is born but on this fitrah - natural innate…” Bukhari and Muslim

The fitrah is a software that ensures that all rights of worship are protected and preserved to only the One Maker; it’s a sweet Divine patent. It’s the license agreement between the Maker and the creation, a license that was established right at the beginning of the creation of the first version of this product: Adam.

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَىٰ شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

“When your Lord drew forth from the children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): ‘Am I not your Lord (who cherishes and sustains you)?’ They said: ‘Yes! We do testify!’ (This), lest you should say on the Day of Judgment: ‘Of this we were never mindful.’” Al-A’raaf 7:172

The fitrah is something similar to an automated demo that runs constantly and continuously in the cache memory of the computer to ensure that the device follows the maker’s protocol of operating. It also helps in repairs if needed. If for any reason the device gets messed up while using some rough application or if it was completely misused, the fitrah will give you the core instructions on how to reverse things and how to re-install the operating system correctly. It’s your backup software; therefore, keep it safe and out of the heat of fitna. Lock it in your heart and protect it from any scratches that might damage it. If you let it get scratched with shirk, nifaaq, philosophy or any other heart disease, you will definitely regret it when you look for it and need it badly.

It’s important to keep your fitrah up to date by installing ‘ilm and iman frequently and regularly. This shall provide you with vital upgrades to your operating system from one version to a higher one and from one operating system to an upgraded one (i.e from Islam to iman to ihsan). However, if you never upgrade, your pre-installed software will still keep you running on the basics, and you will be like the common folks who posses very pure nature and unaltered fitrah. To upgrade, you need to ask for guidance, work hard for it, seek proper knowledge of it and then install it in your heart. The heart will then take it from there.

Plug It in First:

Now, before you start using your new machine, a basic installation of few things is needed. The installation instruction can be found in this ayah:

وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ

“It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and (the heart of) intelligence and affections: that you may give thanks (to Allah).” An-Nahl 16:78

Simply put, make sure to correctly plug in your hearing (sam’) and your sight (basar) so that you can collect the sound and correct data your software requires. Then you have the processor - the heart or al-fu’aad - which utilizes the data collected to help with the decision making. It controls all the operations your device makes. If the installation is not done correctly, then most likely the product will begin to malfunction.

The 1-2-3 Easy Install Guide:

With almost every instruction manual comes a quick 1-2-3 step easy instruction guide, a quick reference to summarize the installation and the operating procedure. It’s the 1-2-3 easy install guide towards understanding the manual. It also serves as a handy reference for whenever you need a quick look at the manual and its message. The Divine manual, the Qur’an, also comes with this most important summary of the entire Book called Surat al-Fatiha, the opening.

Allah (subhanahu wa ta’ala) said:

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

“And We have bestowed upon you the seven oft-repeated (verses) and the Grand Qur’an.” Al-Hijr 15:87

Omar, Ali, Ibn Masoud and Ibn Abbas, among other sahaba (may Allah be pleased with them all), interpret this ayah as referring Surat al-Fatiha.

Similar to this easy install guide you find with any device you buy, al-Fatiha brings to you the most important instructions before you start working on yourself. Surat al-Fatiha has the whole summary of the message of the Qur’an.

Warning:

On the top of the first page of the instruction manual, the first thing you usually read is: WARNING. This warns against that which might hurt you or damage the product in your hand. It also instructs you to take the proper protection before you start working on your device. This is what we call isti’aadha.

Allah (subhanahu wa ta’ala) said:

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

“When you read the Qur’an, seek Allah’s protection from Satan the rejected one.” An-Nahl 16:98

The warning page emphasizes the importance of reading and following these rules outlined by the manufacturer.

Allah (subhanahu wa ta’ala) said:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

“When the Qur’an is read, listen to it with attention, and hold your peace: that you may receive Mercy.” Al-A’raaf 7:204

Reading the manual is not enough until you understand it.

Allah (subhanahu wa ta’ala) said:

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(Here is) a Book which We have sent down unto you, full of blessings, that they may meditate on its signs, and that men of understanding may receive admonition.” Saad 38:29

It’s important to only use the manual provided by the Maker. Reading the manual ensures consistency and operating the device will become so easy and will make your life easy; otherwise, trying other manuals might create confusion in the operating system.

Allah (subhanahu wa ta’ala) said:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy.” An-Nisaa’ 4:82

Praise to the Maker:

Now that you are ready to use the manual, you should start reading it with a guarantee from the Maker (subhanahu wa ta’ala). Therefore, when you read you should begin by reading in His Name and by His Name. We call this the “Basmala” or saying:

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the name of Allah, Most Gracious, Most Merciful (bismillahir rahmanir raheem).

Just like in any other manual, the next thing you read is the praise for the manufacturer, getting to know his name, the unique qualities of the maker, the international brand and the superiority of the name and the maker over all other names and brands around the world. You will also read about copyrights, the right to preserve the ownership of this brand and the right of the maker to prosecute the violators in court.

To Allah (subhanahu wa ta’ala) belongs the best example in the manner that suits His Majesty. Next in the Divine manual is the praise of the Maker (subhanahu wa ta’ala) and His Uniqueness and His ultimate Ownership of all things and the subtle warning for the violators for their court date on Judgment Day.

Allah (subhanahu wa ta’ala) said:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“Praise be to Allah, the Cherisher and Sustainer of the worlds;”

الرَّحْمَٰنِ الرَّحِيمِ

“Most Gracious, Most Merciful;”

مَالِكِ يَوْمِ الدِّينِ

“The Owner of the Day of Judgment.”

Customer relations:

Next, in the manual, the Maker encourages the communication between Him and us, the recipients of the product, or in other words the customers. He asks us to acknowledge Him and ultimately follow His instructions. Making sure that we receive proper guidance and technical support, the Maker orders us to register this product with Him and Him alone and then send our full submission, like in Islam, to Him.

وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُونَ

“Turn to your Lord (in repentance) and bow to His (Will), before the penalty comes on you: after that ye shall not be helped.” Az-Zumar 39:54

Our Maker is Unique and wants to keep His relation with every one of us unique; therefore, He asks us all to send our submission to Him alone directly with no need for a third party or medium. This is the exclusive Tawheed brand, no shirk accepted.

To ensure the receiving of all blessings and the latest updates from His subtle qadar and Divine Will, the Maker asks that we seek guidance from Him and Him alone at all times 24/7. Always search for updates because there are no automatic updates here, and you have to look for these updates manually. So raise your hands, make du’a and get connected.

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

“You do we worship, and Your aid we seek.”

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

“Show us the straight way,”

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

“The way of those on whom You hast bestowed Your Grace, those whose (portion) is not wrath, and who go not astray.”

This communication with the Maker (subhanahu wa ta’ala) was mentioned in a hadith narrated by Abu Hurayrah (radhi Allahu ‘anhu) in Sahih Muslim. The Prophet (sal Allahu alayhi wa sallam) said:

“Allah, the Blessed and Exalted, has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.’ [From Surah Fatiha] When the slave says, ‘Praise be to Allah, Lord of the Worlds,’ Allah says, ‘My slave has praised Me.’ When the slave says, ‘The Most Merciful, the Bestower of Mercy,’ Allah says, ‘My slave has extolled me.’ When the slave says, ‘Master of the Day of Judgment,’ Allah says, ‘My slave has glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone we ask for help,’ Allah says, ‘This is between Me and My slave, and My slave shall have what he asked for.’ When the slave says, ‘Guide us to the straight path, the path of those whom You have favored, not the path of those who receive Your anger, nor of those who go astray,’ Allah says, ‘All these are for My slave, and My slave shall have what he asked for’” (Muslim).

No Doubt in It:

In almost every book you read, the author normally begins with an acknowledgment page. In this crucial page, thanks to all those who helped in making this human effort possible is expressed warmly. If some people really helped you in writing a book, whether by collecting information, typing, proofreading, publishing or in any other way, you just cannot deny them the right to be mentioned in it even if it their efforts was just brief and short. You are definitely indebted to all those who helped you.

In the Divine manual, the Qur’an, it’s different. You won’t find this acknowledgment page because it is the Word of Allah and it is His Book. Allah (subhanahu wa ta’ala) praises no one at all but Himself, and He (subhanahu wa ta’ala) indeed deserves all the praise.

Allah (subhanahu wa ta’ala) said:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“Praise be to Allah, the Cherisher and Sustainer of the worlds;”

الرَّحْمَٰنِ الرَّحِيمِ

“Most Gracious, Most Merciful;”

مَالِكِ يَوْمِ الدِّينِ

“The Owner of the Day of Judgment.”

Next, in any book or manual, the author points out in the forward or introduction the fact that the material of the book was put together according to the best of his ability to research the subject and to the best of his knowledge. Moreover, the author states that he or she is open to any feedback or criticism.

In the Divine manual, the Qur’an, it’s different. Allah (subhanahu wa ta’ala) begins the second surah (in the order of the Mus-haf), Surat al-Baqara, by saying:

الم

“A.L.M.”

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ

“This is the Book; in it is guidance sure, without doubt, to those who are righteous…”

Allah (subhanahu wa ta’ala) makes it clear and decisive that this Book is unique and that there is no doubt in it. So save your breath on giving Him feedback on His unique word and save yourself the criticism because it’s eloquently and miraculously succinct.

If that were not enough, then the door is opened for challenge.

Allah (subhanahu wa ta’ala) said:

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ

“Or do they say, ‘He forged it’? Say: ‘Bring then a surah (chapter) like it, and call (to your aid) anyone you can besides Allah, if it you speak the truth!’” Yunus 10:38

Even if all the creation on earth tries to fabricate something similar to it, they will fail miserably. Allah (subhanahu wa ta’ala) said:

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

“Say: ‘If the whole of mankind and jinn were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support.’” Al-Israa’ 17:88

The manual is perfect. So “read in the name of your Lord who created”.

Customer Support:

Even if you were the smartest person on earth, you might still need some help with technical support. Every manual has a 1-800 number to call in order to seek help from an expert who can clarify things for you and help you understand the product and the manual provided with it.

In the Divine manual, the 1-800 number is in this ayah:

Allah (subhanahu wa ta’ala) said:

وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ

“Before you (O Muhammad), also, the messengers We sent were but men, to whom We granted inspiration: If you realize this not, ask of those who possess the knowledge (of this message).” Al-Anbiyaa 21:7

So if you can’t reach the CEO and you have no access to the Messenger of Allah (sal Allahu alayhi wa sallam), then ask the experts: the ulema and the scholars who have the knowledge.

Sometimes when you call customer support you get confused and you don’t feel satisfied with the answer, so you ask for one superior in knowledge, the rasikhoon fil ‘ilm, the supervisor. Even amongst the ulema and scholars there are those who know better and know more than others.

Allah (subhanahu wa ta’ala) said:

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

“It is He who has sent down to you, (O Muhammad), the Book; in it are verses (that are) precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation (from truth), they will follow that of it which is unspecific, seeking discord and seeking an interpretation (suitable to them). And no one knows its (true) interpretation except Allah. But those (rasikhoona fil ‘ilm) firm in knowledge say, ‘We believe in it. All (of it) is from our Lord.’ And no one will be reminded except those of understanding,” Al-Imran 3:7

So always look for the most knowledgeable people to help you understand the manual correctly and operate the nafs in the best way you can.

Maintenance:

Now that you know how to run the product and your computer is running smoothly masha’Allah, don’t forget to schedule your operating system for maintenance. You can use an inexpensive software called Muraaqaba (Watchfulness).

Keep good care of your system and you will live a hassle-free life; let your guard down for a moment and viruses will attack you from all over the place. After all, you always leave your operating system exposed to the World Wide Web of this dunya. So it’s good to have an anti-virus software installed on your computer called “Strong Iman”. It will ensure that your heartware stays bright, clean and solid. By the way, you cannot buy this software from McAfee or Norton but have to build it up yourself, and it is custom made only by you.

Defragmentation:

Because you are living in this dunya, you have to multitask between work and home, professional and casual life, and other things of similar importance to you. This causes heartdisc fatigue. The solution to this is to use a “Muhasaba” software, which is amazing. It helps you become more accountable and more responsible for the work you do. It allows you to review your work and all the files on your heartdisc. It will definitely ask you to do some cleanup and then request that you defragment the entire heartdisc.

In order to do that, you will have to sacrifice and get rid of some of the unnecessary files you have already stored on it. You know the kind of files I’m talking about: all the time wasting downloads you have done while you were supposed to be doing your serious work in this life. You will have to get your priorities in order. You will also need to give your heartdrive a break and let it get defragmented. This will take some time, so relax and chill, rejuvenate and give yourself a recreational session until the cleanup session is over.

Troubleshoot:

It gets really frustrating when you try to run an application on your computer and then it keeps messing things up for you. You try again and again, but you still don’t know how to fix the problem. You try and cry and in the end you decide to call customer service. You call customer service and technical support and there they are to provide you with a magical solution: simply check the reset button.

Alhamdulillah, every human being is born equipped with a reset button as part of the heartware called Tawbah or the repentance button. When things get really messy and hard and you don’t think you can handle it anymore, seek the help of an expert. The expert usually gives you directions on how to fix your problem, but it has always been in your own hand to decide between pressing the reset button or just living with all the bugs roaming around in your operating system and causing you to become completely dysfunctional.

Sometimes the decision is hard, but you know deep in your heart that the only thing left for you to do is to rescue your heartware. So you go ahead and press the button, repent to Allah and let the backup software, your fitrah, re-install everything again. You will definitely lose some files, maybe valuable ones to you, but the cost of doing that is much better than losing everything all together. The Tawbah button refreshes your system, cleans your heartware and gives you more space on your heartdisc. You will be able to use your nafs again, but this time it will be just like new.

Posted in Da'wah Corner, Miscellaneous, Uncategorized | 1 Comment »

Ramadan and the Finish Line

Thursday, September 9th, 2010

Link to all Ramadan 2010 posts

People are coming in large numbers to watch, they’re congregating in lines after lines. Standing on both sides of the road, they are cheering for you, waving their hands and calling your name. Confetti is filling the air, flying all over the place and balloons are ready to rise high in the sky. You’re almost there, you’re out of breath, out of energy and almost loosing heart, perhaps this race has taking too long, you’re telling yourself. And now you can see it, you can see the banner, the banner of the finish line. Congratulations, Eid is almost there.

Ramadan is just like a marathon, a race where, at the start, thousands of people participate, some of whom are professional athletes, others are amateurs, some are coming for a good cause and some others are participating just for the heck of it. In Ramadan, there are the professional worshipers, the masjid goers, there is the on and off crowd, the new comers and those who fast “just because”.

At the beginning of the marathon people are so excited, they run happily and they run full force, or maybe those who are not so experienced do that, but then as the race progresses, the crowd starts to space out and one group after the other starts trickling out of the race. The group that stays the course and continues until the end will cross the finish line and win the prize.
Even though winning a medal is enjoyable and something to look up to in a race, there is nothing like winning the prize of satisfaction for making it to the end. Those athletes are the great sportsmen and women, the grand achievers.

In the first few days of Ramadan, the masajid are full with every Ahmad, Arshad and Abdullah, and don’t forget Aisha, Fatima and Sumayyah. They are very excited for the new experience and ready to go. Soon after the launch of the race, they start falling behind and then leaving the race. At the end of the month, only the most dedicated stay the course and cross the finish line, the rest will be just spectators and wish they have been there with them at this glorious moment of victory.

The end of the month of Ramadan is like the Day of Judgment, everybody will be remorseful. The wrongdoer for not doing good and the good doer for not doing good enough. In a regular race, those who cross the finish line are supposed to be winners, but the truth is that they will still be remorseful. Those who come late will wish if they have come earlier, those who were not among the front runners would wish they had been so and those who ended front runners would wish they had come first place. And even the one who comes in first place will wish he did better in order to be able to break the record, and the one who just broke the record will wish he had done much more to secure his record for the future. See what I mean?Everybody, at the end of Ramadan, will be remorseful. Although they will be enjoying a degree of happiness, hidden underneath is the subtle feeling of grief, sorrow and regret.

So what is the solution then? What can I do to rectify my situation? For sure I cannot reverse the time and there isn’t much left to do anyways. Well, yes there is. Not much work, but still the most essential, al-Istighfaar, seeking Allah’s forgiveness.

Istighfaar استغفار means to solicit or seek forgiveness. Just like in any other Arabic word that begins with alif, seen and taa’ استـ this very simple prefix means the solicitation of something which is understood from the word annexed to the prefix. In our case its gha, fa and ra غفر which literally means to cover and conceal. So saying Istighfaar or seeking forgiveness means the solicitation of concealment and covering. But the question here is, concealing and covering what? Didn’t we just finish a marathon of good deeds? In one month, perhaps you have done variety of good deeds, such as reading the Qur’an, fasting, salat and giving to charity more than what you would do in one year if not even more. So what are we asking forgiveness for then?

You see, the perception in the minds of so many people is that you only ask to be pardoned or forgiven when you make a mistake or when you fall into the sin. But thats not what Allah asks of his servants. In the Qur’an Allah subhanahu wa ta’ala commands us to seek forgiveness after many righteous achievements. Take Hajj for an example.

Allah subhanahu wa ta’ala says:

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful..” Al-Baqara 2:199

Now this place the ayah speaks about is Arafa, and the most important part of Hajj is to witness the day of Arafa. For those who attended Hajj they will understand the concept. Its a whole day of sole and solo worship. You spend your time, every hour and every minute, if possible, in Ibadah until you drop, and at the end you are still required to seek forgiveness?!

In Qiyamul layl, the night prayer, Allah subhanahu wa ta’ala said:

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَىٰ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you. And Allah determines [the extent of] the night and the day. He has known that you [Muslims] will not be able to do it and has turned to you in forgiveness, so recite what is easy [for you] of the Qur’an. He has known that there will be among you those who are ill and others traveling throughout the land seeking [something] of the bounty of Allah and others fighting for the cause of Allah.

So recite what is easy from it and establish prayer and give zakah and loan Allah a goodly loan. And whatever good you put forward for yourselves – you will find it with Allah. It is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful..” Al-Muz’zammil 73:20

Just right before the revelation of this ayah, the companions of the Messenger of Allah, who were only handful back then, were ordered to pray Qiyam - the night prayer - for a whole year and then this ayah came down to relieve them of this duty. Still, after spending an entire year in worshiping throughout most of the night, they were commanded to seek Allah’s forgiveness.

And after performing the Fard, the obligatory salat, we start our post-salah dhikr by saying istighfaar… that’s right after finishing your obligatory devotional offerings. What do you seek istighfaar for if you have just finished an act of devotion?!

In Sahih Muslim, Thouban, the servant of the Messenger of Allah salla Allahu alayhi wa sallam, said: “When the Messenger of Allah used to finish his Salat, he would seek Allah’s forgiveness three times.” Imam al-Awzaa’ee rahimahullah, a sub narrator explained the way one seeks forgiveness by saying أستغفر الله astaghfirullah, (I seek Allah’s Forgiveness).

Even at the end of the great life of the Messenger of Allah salla Allahu alayhi wa sallam, with all its glorious achievements, he was commanded to seek Allah’s forgiveness. A life full with an amazing devotion and dedication to Allah and to the service of His message had to end with a solicitation of forgiveness.

Allah subhanahu wa ta’ala says:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ
“When comes the Help of Allah, and Victory,

وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا
And thou dost see the people enter Allah’s Religion in crowds,

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا
Celebrate the praises of thy Lord, and pray for His Forgiveness: For He is Oft-Returning (in Grace and Mercy).” An-Nasr 110:1-3

Why do we ask to be pardoned at the end of our offerings and at the end of our good deeds? Why do we seek forgiveness after we are done from doing what is supposed to be an act of righteousness? That is because, regardless how much we do and how much we offer we will always fall short fulfilling Allah’s rights upon us, therefore we seek his forgiveness. This way we ask Allah to conceal our shortcomings in that Ibaadah and cover our mistakes therein. Thats what istighfaar is all about.

Allah subhanahu wa ta’ala said:

وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ

“And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude.” Ibrahim 14:34

Even though we are mostly ungrateful to Allah, He is still the Most Merciful and Oft-Forgiving for our short comings and our insufficient show of gratitude. Allah subhanahu wa ta’ala said:

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ

“If ye would count up the favours of Allah, never would ye be able to number them: for Allah is Oft-Forgiving, Most Merciful.” An-Nahl 16:18

It is for this reason we are asking Allah to forgive us at the end of this marathon of good deeds. We ask Allah to forgive us for not doing enough when we could do more, to forgive us for not doing it as great as it should be and to forgive us for not doing at all what we were supposed to do during this blessed month of Ramadan.

Moreover, seeking forgiveness is an act of worship that follows immediately another act of worship. And following an act of worship with another is a sign of Tawfeeq, Divine guidance, that Allah wills good for the worshiper. Just as bad it is to follow a sin with a bad deed, it is a sign of goodness to be continuous in the state of worship to Allah Almighty.

In addition to that, seeking forgiveness is the attitude of the most righteous of all people, the anbiyaa’ and the messengers of Allah.

Allah subhanahu wa ta’ala narrates to us the statements of these great men in the Qur’an:

Nuh salla Allahu alayhi wa sallam said:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا
“O my Lord! Forgive me, my parents, all who enter my house in Faith, and (all) believing men and believing women: and to the wrong-doers grant Thou no increase but in perdition!” Nuh 71:28
Ibrahim salla Allahu alayhi wa sallam said:

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

“O our Lord! cover (us) with Thy Forgiveness - me, my parents, and (all) Believers, on the Day that the Reckoning will be established!” Ibrahim 14:41
Musa salla Allahu alayhi wa sallam said:

قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

“Moses prayed: “O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who show mercy!” Al-Araaf 7:151
Our beloved Messenger of Allah salla Allahu alayhi wa sallam said:
“I swear by Allah that I supplicate for Allah’s forgiveness and turn to Him in repentance more than seventy times a day.” Al-Bukhari
Even the people of Paradise, who were just granted admission to Paradise, as they head towards their dwellings in Jannah would be, while walking, uttering the words of Istighfaar. Allah subhanahu wa ta’ala said:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“O ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow,- the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, “Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things.” At-Tahreem 66:8
The average Muslim usually asks for forgiveness when he or she does something wrong, the not so average relies on Allah’s immense Mercy and therefore, he or she does not ask for forgiveness at all because they know Allah is Oft-Firgiving. As for the righteous ones, they always ask Allah for forgiveness. They ask for forgiveness for their modest offerings as much as they ask from their shortcomings. After all, Allah accepts only from those who are righteous and if one single thing was offered with full Ihsaan and perfection and it was accepted, then behold, it is a testimony from the Divine for the righteousness of the one who is offering it. Allah said:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Recite to them the truth of the story of the two sons of Adam. Behold! they each presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the latter: “Be sure I will slay thee.” “Surely,” said the former, “Allah doth accept of the sacrifice of those who are righteous.” Al-Maa’eda 5:27
Now that Ramadan is coming to an end, know that Allah accepts only of the righteous, therefore seal your Ramadan and your fast with Istighfaar. Seek to be pardoned and seek to be forgiven, ask Allah to forgive you for what you have done, for both the good and for the not so good.

How do we say the words of Istighfaar? Well, here are few phrases of Istighfaar:

  • First Sayyidul Isitghfaar - the most superior way of asking for forgiveness from Allah:

اللَّهُمَّ أَنْتَ رَبِي لا إِلهَ إِلَّا أَنْتَ ، خَلَقْتَنِي وَأَنَا عَبْدُكَ ، وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ ، أَعُوذُ بِكَ مِنْ شَرِ مَا صَنَعْتُ ، أَبْوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ ، وَأَبُوءُ بَذَنْبِي ، فَاغْفِرْ لِي ، فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

Allahumma anta rabbee la ilaha illa ant, khalaqtanee wa-ana abduk, wa-ana ala ahdika wa wa’dika mas-ta ta’t, aoodhu bika min sharri ma sanat, aboo-u laka bi ni’matika alay, wa-aboo-u bidhanbee, faghfir lee fa-innahu la yaghfirudh-dhunooba illa ant.

‘O Allaah, You are my Lord, none has the right to be worshipped except You, You created me and I am You servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.’

The Prophet salla Allahu alayhi wasallam added, “If somebody recites this invocation during the night, and if he should die then, he will go to Paradise (or he will be from the people of Paradise). And if he recites it in the morning, and if he should die on the same day, he will have the same fate.” Al-Bukhari
  • أستغفر الله
  • Astaghfirullah
  • I seek Allah’s forgiveness.
  • سبحان الله وبحمده أستغفر الله وأتوب إليه
  • SubhanaAllahi wa bihamdihi, astaghfirullaha wa atoobu ilayh
  • “All praise and thanks is due to Allah, I seek His forgiveness and to Him I repent.”
  • رب اغفر لي
  • Rabbee ighfir lee
  • O My Lord (Master)! Forgive me
  • اللهم إني ظلمت نفسي فاغفر لي، فإنه لا يغفر الذنوب إلا أنت
  • Allahumma inni dhlamtu nafsee faghfir lee, fa innahu la yaghfiru-dh-dunooba illa aant
  • O Allah! I have transgressed against my own soul, therefore forgive me, for none forgives the sins other than you.
  • رب اغفر لي وتب علي إنك أنت التواب الغفور أو التواب الرحيم
  • Rabbee ighfir lee wa toub alayya innaka anta-t-tawwabul ghafoor (ar-raheem)
  • O Allah! Forgive me and accept my repentance for You are the One (and Only) who accepts the repentance and the Oft-Forgiving (or Most Merciful)
  • اللهم إني ظلمت نفسي ظلما كثيرا ولا يغفر الذنوب إلى الله ، فاغفر لي مغفرة من عندك ، وارحمني إنك أنت الغفور الرحيم
  • Allahumma inni dhalamtu nafsee dhulman katheeran wa la yaghfiru-dh-dhunooba illa Allah, faghfir lee maghfiratan min indik, war-hamnee innaka antal ghafoorur raheem
  • O Allah! I have immensely wronged (transgressed) against my own soul, and none forgive the sins other than Allah, So forgive me out of your Grace, and have Mercy on me for you are indeed, the Oft-Forgiving, the Most Merciful. (Sahih Muslim)
  • أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه
  • Astaghfirullah-al ladhi laa ilaha illa howal hai-ul qayyoum wa atoobu ilayh
  • I seek Allah’s forgiveness, the One whom there is no god but Him, the Living, the Self Subsisting, the Eternal, and I repent to Him

At the end, we have to admit that sometimes our istighfaar requires istighfaar in itself. That means even when we seek forgiveness we do not do it in a fashion that shows remorse or expresses regret. So make sure when you seek Allah’s forgiveness, to keep nothing on your mind except Him and Him alone. Do it regularly, day and night and let the istighfaar become a natural habit of yours.

Congratulations, now you can proceed to receive your valuable prize, you have just crossed the finish line. Eid Mubarak!

Posted in Uncategorized | 2 Comments »

Da’wah to Non-Muslims

Sunday, November 29th, 2009

*The Audio of the event is linked at the bottom of this post*

I started writing this piece in the last few days of October, so it relates to events from just over a month ago.

Two days ago, I was invited to give a talk on “Prophets of Islam” at the Moraine Valley Community College in Chicago Land. It was hosted by the MSA via the public educational program at the campus’s library. I liked the idea of hosting these events at the library since it was open and readily accessible to the general public.

The hosts, both the MSA and the library administration, were gracious and welcoming. Oddly enough, I was given a friendly heads-up that some people in the audience might not necessarily be there to listen, but rather to argue and debate, so that I was fully aware and prepared for such a turn of events. I politely answered jokingly with a smile, “I just moved here from Texas, so don’t worry about it. I always carry my guns on me.” Seriously though, I am used to discussions and debates like these, alhamdulillah.

In my career as an Imam and religious leader, most of my work has been in the dawah arena. It is in this area that I have had the opportunity to deal and interact with people of different faiths and at different levels of education and devotion. I have spoken in churches and temples, colleges and universities, schools and libraries and an assortment of other places. I have discussed matters of faith and religion with priests and pastors, with laymen and missionaries, and all those who are in between. I always find these discussions interesting and engaging.

Not all these discussion conclude with someone’s conversion to Islam, but for sure many people have left more enlightened than when they came first. Many have even expressed their appreciation for new insights into faith and religion that they acquired from my presentation or discussions. In my talks I encourage people to ask the most pressing questions that they have about Islam. I let them know my own limits but at the same time giving them what could be a once in a lifetime opportunity to discuss the topic of Islam with someone who claims to be an adherent to it, even in a position of leadership. There have been some incidents in which people have come after a long time, on one occasion after 3 years, to give their Shahada and become Muslim. These people took their time to conduct their own research, which was triggered by a casual discussion on Islam and faith.

Back to the Moraine Valley event then, many people showed up: Muslims and non-Muslims alike. Many were there to listen to the subject of “The Prophets of Islam”, while many others just gathered there out of curiosity. The presentation went smooth, but to my surprise no one wanted to ask any questions after it. I started wondering where the hostile crowd went, but sure enough after some encouragement, people started asking few questions here and there.

There was one group that remained silent while diligently taking notes– a group of middle-aged men and women. I felt that they were church members and were attending to listen and learn. But none from the group asked any question and I was eager to engage them. After I was done talking to the people, I headed towards them and I was addressed immediately by a seemingly well-educated and eloquent lady, who asked,

“You said you believed in the original book of Jesus.”

I replied, “Yes, Ma’am.”

“Where is it then? I want read it”

To this I replied, “You tell me, where is it? I want to read it too.”

Then we delved into a discussion over the origins of the bible and the difference between versions and the original text, and many other relevant topics. At the end, I could feel that the discussion shook the lady a little bit, and her eyes were filled with tears tears.

She said,”Why has no one ever told us this before?” I didn’t really have much to say at this point except inviting her to study Islam more.

Suddenly, a man from the group told her, “So what do you want? If you’re ready, why don’t you become a Muslim?”

She said: “All what I want is peace.”

“And that is Islam,” I said.

Then I turned to the man who called out to her to become a Muslim and said to him: “What about you? Why don’t YOU become a Muslim?”

To this he raised his hands and said: “I submit to the will of God.”

I said: “Well, that is Islam too.”

We exchanged phone numbers and emails, and I wished them the best in their pursuit for the truth.

Couple of weeks later I received an email. The lady gave her shahada. Alhamdulillah.

Yaser Birjas

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Prophets of Islam, Yaser Birjas

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Posted in Chicago Area, Da'wah Corner, My Journal, Uncategorized | 6 Comments »

The Odyssey of a Forgotten Nation, The Moriscos of Spain (Pt 1)

Monday, October 26th, 2009

m1Four hundred years ago, on precisely October 2nd, of the year 1609 CE., in the Iberian peninsula, the Spanish fleet escorted a diverse array of ships of many European nations from the port of Denia on the southeastern coast of modern day Valencia, in Spain, in a land that was once known as al-Andalus. The fleet’s destination was multiple landing ports in predominantly Muslim North African shores. It was the first shipment of deported Spanish Muslims who lived there for over a hundred and twenty years after the fall of Muslim Spain in Granada back in 1492 CE. These Muslims were known in history by their Spanish title the “Moriscos”, whose ancestors lived and ruled in al-Andalus (Spain and Portugal) for more than 800 years, creating one of the greatest and most exquisite civilizations Europe had ever seen.

The ships were brought from all over Europe and carried that day, according to Spanish documents, around 5,300 Morriscos. They embarked on September 30th, and remained in transit until they set off on October 2nd, and after a rough trip, they arrived at the Spanish fortified military settlement in Oran (modern day Wahran in Algeria) on October 5, 1609.

m2This first shipment was the beginning of five years of systematic expulsion of a whole ethnical population, or nation, that varied in number according to different records from 250,000 to over a million. For over five years the Moriscos were expelled forcibly from a land they once called home, and the only home they had ever known. The reason for their expulsion was that they were perceived by the Spanish monarchy, who became the new rulers of the land, as different. It was a sad and brutal reality, a human genocide and a systematic ethnical cleansing the like of which Europe had never experienced before. It was the end of an episode in “The Odyssey of a Forgotten Nation, The Morriscos of Spain.” And this is their story.

Their odyssey started on the day when Abu Abdillah as-Saghir (Boabdil in European resources), the last governor of the last Muslim kingdom in al-Andalus, signed the capitulation of Granada in November 25, 1491 CE. and then submitted the keys of his kingdom to Ferdinand and Isabel, king and queen of Aragon and Castile, in January 2nd, 1492. The treaty was suppose to guarantee a set of rights to the Muslim inhabitants of the surrendered city, known back then as the moors; rights including religious tolerance and fair treatment in return for their unconditional surrender and submission.m3

The treaty contained many articles among which were the following:

  • That all people should be perfectly secure in their persons, families, and properties.
  • That they should be allowed to continue in their dwellings and residences, whether in the city, the suburbs, or any other part of the country.
  • That their laws should be preserved as they were before, and that no-one should judge them except by those same laws.
  • That their houses of worship (masajid), and the religious endowments (awqaaf) appertaining to them, should remain as they were in the times of Islam.
  • That no Christian should enter the house of a Muslim, or insult him in any way.
  • That all those who might choose to cross over to Africa should be allowed to take their departure within a certain time, and be conveyed in the king’s ships, and without any pecuniary tax being imposed on them, beyond the mere charge for passage.
  • That the Christians who had embraced Islam should not be compelled to relinquish it and adopt their former creed.
  • That no Christian should be allowed to peep over the wall, or into the house of a Muslim or enter a masjid (mosque).
  • That any Muslim choosing to travel or reside among the Christians should be perfectly secure in his person and property.
  • That no muadhin (one who calls for the prayers) should be interrupted in the act of calling the people to prayer, and no Muslim molested either in the performance of his daily devotions or in the observance of his fast, or in any other religious ceremony; but that if a Christian should be found laughing at them he should be punished for it.”

m4The treaty must have been perceived by the Christians of that time as very generous, and indeed it was, however and unfortunately, it did not last long enough for the ink even to dry. In less than ten years and before the end of the decade, signs of tension started to arise in Granada. The tolerant policy, both civil and religious, of the first administration assigned to run the newly conquered city, seemed to the more zealots Christian crowd not working at all, and therefore was replaced in 1498 with a new administration and a new strict policy.

Inquisitor general Archbishop Cisnero of Toledo arrives in Granada in 1499 with new confrontational and intolerant policies of change and forcible conversion. His policies were, to certain limit, backed by the desire of the monarchy to create and maintain a homogenous Spanish society in both politics through ensuring people’s loyalty to the Crown, and faith by adapting Catholicism as religion. There was no doubt a policy of that kind would have dangerous and detrimental consequences, and therefore it caused the first spark of the flame, and the atrocity began.m5

A case of murder and its aftermath in the year 1500, lead to street fight between the Muslims in Albaicin, the Muslim quarter of Granada, and the royal authority. After few days of rioting, the crisis was contained but the damage has already been done and it became permanent; it drew great suspicion and caused great mistrust between the two groups. The original treaty was now considered breached regardless of who caused it, and the new administration became free to impose any new terms it saw fit.

As a result of this new development, the forcible conversion to Catholicism was imposed on more than 50,000 souls of the inhabitants of Granada, which was one of the most detrimental punitive punishments Cisnero was able to first achieve in his career. The Muslims were subsequently forced into hiding, and thus began the period of Crypto- and clandestine practice of Islam. This period marked the beginning of the Moriscos era in the history of Spanish Muslims. Now that they are no longer Muslims, openly at least, the terms of the original capitulation of Granada could not be applied to them and a new treaty was introduced with much more demands from the newly converted to change and assimilate into the society.

m6The Muslims of Spain now were divided into three groups: the Mudejars, the Granadas and the Moriscos. The Mudejars were Muslims who lived under Christian rule, in some areas for over few centuries, in the land of Castile and Aragon and other territories retrieved earlier from the hands of the Muslims during the reconquista, prior to the fall of Granada. They spoke Castilian as their first language, they lived life similar to the life of the Muslims in the West today, they participated in the different aspects of life, and were considered loyal subjects to the crown. They enjoyed many privileges as citizens of the land and cities were they lived.

The Granadans were the original Muslims of the late kingdom of Granada, who spoke Arabic as their first language and who were not affected by the conversion followed the revolt of Albaicin. They came from different social classes and lived mainly in the former region of the kingdom of Granada. Then there were the Moriscos, the newly converted to Catholicism, but in many cases remained secretly faithful to their original religion al-Islam.m7

Not too long after that and in February of 1502, the forcible conversion became a state policy, and forced on all the Muslims, including the long privileged Mudajers, and the remaining Jews of Spain. Religious and civil authorities continued pursuing it throughout the century on different occasions, particularly following every revolt that took place until the last day of the expulsion.

Although the Moriscos were now considered Christians, officially at least, they have always been treated differently, particularly by the general public who always viewed them as rivals rather than fellow Christians. Even those Moriscos who tried hard to prove their good Christian character, they were never fully accepted by their fellow old Christians. In response to that attitude, the Moriscos became introversive and pushed further into clandestine lifestyle.

Despite the authorities’ effort to displace them, sending them deep into the Iberian peninsula and moving the old Christians to live amongst them, to ensure their complete merge into the society, the Moriscos continued preserving their unique identity.

m8The identity crisis of the Moriscos was obvious throughout their entire history. They were faced with few and limited options, the easiest of which was still troubling and dangerous for many. Their options were:

1) Hijra or immigration to the heartland of the Muslim world and particularly in North Africa. This option was an opened window, at least in the first few years following the fall of Granada and during the first period of the forcible conversion, or

2) Assimilation and completely dissolving into the Castilian, Catholic society. No doubt this was the optimal option preferred by the state, or

3) Coexistence, and that is to live along the side of their fellow non-Muslim neighbors like the Mudajer did for many generations.

For the Moriscos, of all the available options, coexistence would probably have been their best option. They tried to achieve coexistence as a mean of survival, but the state’s policy aforementioned and the pressure from the religious institutions, such as the Holy Office of Inquisition, caused their efforts to go to no avail.

m9Soon after the suppression of the 1568-1571 revolt of the Moriscos which synched in time with the marine battle of Lepanto, in which the Ottoman navy lost its supreme and ultimate control of the mediterranean to Spain, creating a power shift and a new balance in the region, the crown turned back inward to solve the Moriscos problem once and for all. The loss of the Ottomans in Lepanto opened a new window to the Spanish fleet in the Mediterranean. The shores of North Africa were no longer protected and became more accessible; sentiments of rejection for the Moriscos were at their hight, and thus the expulsion proposal prevailed. Although expulsion since then had become inevitable, but it would take the Spanish authority few more decades to put it into action. An operation of such a massive size was far beyond the Spanish monarchy to achieve without foreign aid. Therefore, and with the help of the Vatican and other European nations, King Philip III became adamant that deportation was the safest and only solution for the preservation of the Spanish way of life. He issued the edicts of expulsion which effectively began in September of 1609, executed in October the same year and continued until the last official shipment in 1614.

m10This was only a cursory look at the historical context of the Moriscos crisis, and there is no doubt the dynamics which contributed to the crisis were far more complex than those presented here. But what was the condition of the Moriscos during this long period of time? What happened to them? And what caused their tragedy?

Today, what can we, as western Muslims, learn from their experience? In the rising ethnical and religious tension in the world, while living all over the earth in a culture of globalization, where traditional boundaries are no longer visible or protected, how can we avoid another odyssey from happening to the massive numbers of Muslims and non-Muslims alike?

The answer will be coming in part two.

Posted in Books and Readings, Uncategorized | No Comments »

Standing Aginst Terrorism and al-Qa’edah - Sh. Salman Al-Awdah

Tuesday, October 13th, 2009

The following article was originally posted on IslamToday.com by Shaykh Salman al-Oudah (also spelled al-Awdah). The article is reproduced below, and then followed up with comments from MuslimMatters Shuyookh Yasir Qadhi and Yaser Birjas.

Standing United against Terrorism & al-Qaeda | Sheikh Salman al-Oadah|
This article contains some harsh words for those who choose to follow the path of violence. However, I find it necessary to use a harsh tone – which departs from my normal writing style – in order to confront those people who take up arms with the purpose of bringing death to numerous people and reducing societies to ruin.
When I wrote about al-Qaeda, some of my dear friends took exception to my doing so, warning me that I would be the brunt of libel and attacks upon my honor, or worse. However, I replied that the situation required that we speak clearly and frankly, and it does not matter what people will say.
I have persistently called upon our sincere scholars and preachers – and continue to call upon them – to describe things by their proper names, and to disassociate the word “jihād” (a word rich in meaning which is found in our sacred texts) form the activities of those killing organizations which murder innocent people and undermine security in societies around the world – regardless of whether those societies are Muslim or non-Muslim – since carrying out atrocities and targeting civilians is categorically forbidden in Islam.
Today, I must stress how important it is for us to condemn the abominable and criminal acts being perpetrated around the world in Islam’s name and which are being misrepresented as “jihād”. We must expose those acts and the people who carry them out by calling them what they really are, whether their perpetrators refer to themselves as al-Qaeda, or a jihad organization, or a militant organization or an “Islamic state”. It is not enough to give vague indications and make ambiguous general statements.
At the same time, I must stress that it is the right of every country in the world to defend itself against external aggression and to carry out resistance against an invader or occupying power. This is an international right acknowledged by all nations. Nevertheless, carrying out such legitimate resistance neither justifies nor excuses the targeting of civilians and innocents, regardless of where they are.
It is not enough that we speak up. Things have gone farther than that. A crisis has rent the intellectual and cultural fabric of our society. Therefore, I appeal to myself and to my fellow preachers to condemn this great evil in the clearest and most unambiguous terms, an evil which is causing bloodshed, destroying society, and blackening Islam’s good name. It is also hampering our development, bringing ruin to our countries, inciting transgression against human life, while violating both the tenets of Islam and the dictates of basic human values.
Therefore, we must take care not to confuse our message by discussing other wrongdoings at the same time we discuss this matter, tying them in with each other. Some ignorant people might claim that we are justifying those atrocities or seeking an excuse for them. Indeed, we should not bring up the question of terrorist attacks when we discussing social and political issues, or the media, and say: “This is the cause of that. Avoid these mistakes so as not to give cause for extremism…” This is not a good way to address the matter. It could make some of those people feel, when they see things they dislike, that they have an excuse to perpetrate acts of violence. We need to make a clear distinction between issues, and take care how we speak, so as not to unwittingly have a negative impact upon such people.
We should be wary of how we use the words “but” and “however”, words which can lead some young people to fall into misunderstandings, as if what we are saying has many angles to it which can be interpreted in various ways.
The problem we are addressing is one of blind civil strife, where “every time it seems to come to an end, it just goes on” as the Prophet Muhammad (peace be upon him) said in an authentic tradition describing the tribulations of the Last Days. The onus of quelling this strife and exposing how it violates Islamic teachings falls upon the sincere scholars and preachers of Islam who do not fear the censure of others and who feel no hesitation in calling a crime a crime, regardless of the consequences.
I do not care if some people who dislike what I say are going to accuse me of working for this or that interest group, or of being a “government stooge”. I call Allah to witness for what I say. My condemnation of terror stems from my religious faith and my firm convictions. No one has any sway over my beliefs. I am neither for nor against the governments. Regardless of the consequences, I am against deviance, destructive behavior, and acts of atrocity in general, and especially when those acts are perpetrated in the name of religion. I make my position plain.
I do not care if my opponents insist on making false accusations against me. I say what I mean, loudly and clearly. These are my religious beliefs, which I have not changed and which have not been any different in the past. However, there is a more pressing need today than at any previous time to reiterate those beliefs and announce them all the more forcefully. Indeed, ever since the outbreak of these violent acts, speaking out against them has become a religious, educational and moral imperative for anyone who cares about the future of Islam, our country, the generations to come, and preserving what little stability is left in the Muslim world.
That which is happening in Somalia and elsewhere is a heartbreaking tragedy. Everything is being laid to waste and people are killing each other over the ruins – all in Islam’s name. People have being killed by the droves, without pause, even in the month of Ramadan.
I declare that Allah does not make right the deeds of those who perpetrate atrocities. Nor does He bring the plots of the deceivers to right guidance. Those who, in the name of Islam, kill innocents – and very often they happen to be Muslims – or who claim that by doing so they are upholding Islamic teachings, they will not succeed and they will not set things right. Rather, they will face Allah’s punishment and become a warning to others unless they repent beforehand.
Al-Qaeda is not what it was before September 11. It has turned into a media phenomenon with many people claiming the name merely for its symbolic value, mobilizing the youth under its umbrella. In this way, the strategy has changed, the evil has shaken loose from its reins and become like shrapnel all over the place, possessing a regional character but making a global noise. Al-Qaeda has become like a trademark that anyone can get hold of and carry out their activities in its name. It is no longer a cohesive organization with strong ties between its leaders and followers.
I call upon those who still make excuses and hesitate when they speak to think about the judgment they will face when they will stand before Allah. They should not let the oppressive acts of governments or their policies – like what took place in Algeria – or the embargoes that governments impose upon them, cause them to be unjust. The heavens and the Earth are only set aright by justice.
The merciful thing to do is to tell those young people who have been deceived, and those who are set to join their ranks tomorrow, that: “This path you are taking is not going to bring you to your goal. It will not save you from Hell or earn you Paradise. Whoever wants success in this life, salvation in the next, and Allah’s pleasure should adhere to the true teachings of Islam and keep far away from bloodshed and strife. Do not attempt to reinterpret the faith so as to justify acts that are clearly and patently evil. In the boldness with which you commit such mortal sins, you engage in crimes far worse in Allah’s estimation than those whom you purport to condemn.”
This should be the message that parents give to their families, that mothers teach their children, that teachers impart to their students, and that preachers address to their congregations. The condemnation of terror should not be connected with any official campaign, media drive, or salaried work. Rather, it should come from an inner sense of religious duty, from our obligation to raise the next generation correctly and to call people to what is right. It should be carried out with the intention of fostering reconciliation in society and building bridges between ourselves and those who disagree with us, which can be achieved on the basis of our shared concern to safeguard our faith and our worldly lives. In our thinking, we need to get beyond defending our individual interests and look to the general good and to the future. Our concern should be for society: its common folk and its leaders, its rich and its poor, those who are righteous and those who are sinners. All of these people are part of our society, and we must share a sense of loyalty with them all.
When we talk about this issue, which is of the utmost seriousness, we must not mix it up with talk about other things. Those other matters might very well be equally important, or more important, or less. In any case, those issues can be addressed on other occasions.
In all earnest, I call upon our young people to discuss this matter both in person and on the Internet, to uncover the reasons why some people have sympathies for such activities and organizations and how to remedy the causes for those sympathies. I call upon them to hold fast to the clear and explicit teachings of Islam, as set forth in the Qur’an and Sunnah, which warn against sowing dissention, killing, and murder. Indeed, this was one of the last exhortations that the Prophet Muhammad (peace be upon him) made to his followers at the end of his life, on the occasion of his final pilgrimage.
Some sick-minded people have started talking about assassinations as if they were a tradition established by the Prophet. This is more than a misunderstanding – it is delusional. Did the Prophet permit the execution of the leaders of Quraysh in Mecca when they sought to stamp out the Muslims in their midst? No. Or the leaders of the traitorous hypocrites in Madinah when the sought to undermine the nascent Muslim community? No. Did he call for executing the leaders of the Jews when there was a covenant between them? No. Did he ever grant anyone the right to pass personal judgment over others and their faith and carry out punishments? No. Never did he permit such things. What chaos would have been worse than that? But this is what these people today want to reduce us to.
I assert, on the basis of certain conviction, that the people who follow that extreme path, if they ever come into power, will bring destruction and ruin to everything. Society, from its civil cohesion, to its family integrity, to its agriculture, would waste away. Those people would foster civil strife and suffer for it in turn. This is because they have deviated from the straight path. They have no understanding of Islamic teachings and the wisdom behind those teachings. They are ignorant of the natural laws that Allah has placed in His creation. Therefore, they will never be successful and never find divine support. That is for certain, as anyone who has understanding can see. Nevertheless, those people are quite successful in spreading chaos and confusion. They are good at misleading the simple-minded and causing discord, and they are given support in this whenever we are silent, mince our words, or withhold judgment.
May the peace and blessings be upon our Prophet Muhammad, who brought the clear message and established the clear proof. And praise be to Allah, the Lord of All the Worlds.

Standing United against Terrorism & al-Qaeda | Sheikh Salman al-Oadah|

hotel-bombing-pic-getty-382956606This article contains some harsh words for those who choose to follow the path of violence. However, I find it necessary to use a harsh tone – which departs from my normal writing style – in order to confront those people who take up arms with the purpose of bringing death to numerous people and reducing societies to ruin.

When I wrote about al-Qaeda, some of my dear friends took exception to my doing so, warning me that I would be the brunt of libel and attacks upon my honor, or worse. However, I replied that the situation required that we speak clearly and frankly, and it does not matter what people will say.

I have persistently called upon our sincere scholars and preachers – and continue to call upon them – to describe things by their proper names, and to disassociate the word “jihād” (a word rich in meaning which is found in our sacred texts) form the activities of those killing organizations which murder innocent people and undermine security in societies around the world – regardless of whether those societies are Muslim or non-Muslim – since carrying out atrocities and targeting civilians is categorically forbidden in Islam.

Today, I must stress how important it is for us to condemn the abominable and criminal acts being perpetrated around the world in Islam’s name and which are being misrepresented as “jihād”. We must expose those acts and the people who carry them out by calling them what they really are, whether their perpetrators refer to themselves as al-Qaeda, or a jihad organization, or a militant organization or an “Islamic state”. It is not enough to give vague indications and make ambiguous general statements.

At the same time, I must stress that it is the right of every country in the world to defend itself against external aggression and to carry out resistance against an invader or occupying power. This is an international right acknowledged by all nations. Nevertheless, carrying out such legitimate resistance neither justifies nor excuses the targeting of civilians and innocents, regardless of where they are.

It is not enough that we speak up. Things have gone farther than that. A crisis has rent the intellectual and cultural fabric of our society. Therefore, I appeal to myself and to my fellow preachers to condemn this great evil in the clearest and most unambiguous terms, an evil which is causing bloodshed, destroying society, and blackening Islam’s good name. It is also hampering our development, bringing ruin to our countries, inciting transgression against human life, while violating both the tenets of Islam and the dictates of basic human values.

Therefore, we must take care not to confuse our message by discussing other wrongdoings at the same time we discuss this matter, tying them in with each other. Some ignorant people might claim that we are justifying those atrocities or seeking an excuse for them. Indeed, we should not bring up the question of terrorist attacks when we discussing social and political issues, or the media, and say: “This is the cause of that. Avoid these mistakes so as not to give cause for extremism…” This is not a good way to address the matter. It could make some of those people feel, when they see things they dislike, that they have an excuse to perpetrate acts of violence. We need to make a clear distinction between issues, and take care how we speak, so as not to unwittingly have a negative impact upon such people.

We should be wary of how we use the words “but” and “however”, words which can lead some young people to fall into misunderstandings, as if what we are saying has many angles to it which can be interpreted in various ways.

The problem we are addressing is one of blind civil strife, where “every time it seems to come to an end, it just goes on” as the Prophet Muhammad (peace be upon him) said in an authentic tradition describing the tribulations of the Last Days. The onus of quelling this strife and exposing how it violates Islamic teachings falls upon the sincere scholars and preachers of Islam who do not fear the censure of others and who feel no hesitation in calling a crime a crime, regardless of the consequences.

I do not care if some people who dislike what I say are going to accuse me of working for this or that interest group, or of being a “government stooge”. I call Allah to witness for what I say. My condemnation of terror stems from my religious faith and my firm convictions. No one has any sway over my beliefs. I am neither for nor against the governments. Regardless of the consequences, I am against deviance, destructive behavior, and acts of atrocity in general, and especially when those acts are perpetrated in the name of religion. I make my position plain.

I do not care if my opponents insist on making false accusations against me. I say what I mean, loudly and clearly. These are my religious beliefs, which I have not changed and which have not been any different in the past. However, there is a more pressing need today than at any previous time to reiterate those beliefs and announce them all the more forcefully. Indeed, ever since the outbreak of these violent acts, speaking out against them has become a religious, educational and moral imperative for anyone who cares about the future of Islam, our country, the generations to come, and preserving what little stability is left in the Muslim world.

That which is happening in Somalia and elsewhere is a heartbreaking tragedy. Everything is being laid to waste and people are killing each other over the ruins – all in Islam’s name. People have being killed by the droves, without pause, even in the month of Ramadan.

I declare that Allah does not make right the deeds of those who perpetrate atrocities. Nor does He bring the plots of the deceivers to right guidance. Those who, in the name of Islam, kill innocents – and very often they happen to be Muslims – or who claim that by doing so they are upholding Islamic teachings, they will not succeed and they will not set things right. Rather, they will face Allah’s punishment and become a warning to others unless they repent beforehand.

Al-Qaeda is not what it was before September 11. It has turned into a media phenomenon with many people claiming the name merely for its symbolic value, mobilizing the youth under its umbrella. In this way, the strategy has changed, the evil has shaken loose from its reins and become like shrapnel all over the place, possessing a regional character but making a global noise. Al-Qaeda has become like a trademark that anyone can get hold of and carry out their activities in its name. It is no longer a cohesive organization with strong ties between its leaders and followers.

I call upon those who still make excuses and hesitate when they speak to think about the judgment they will face when they will stand before Allah. They should not let the oppressive acts of governments or their policies – like what took place in Algeria – or the embargoes that governments impose upon them, cause them to be unjust. The heavens and the Earth are only set aright by justice.

The merciful thing to do is to tell those young people who have been deceived, and those who are set to join their ranks tomorrow, that: “This path you are taking is not going to bring you to your goal. It will not save you from Hell or earn you Paradise. Whoever wants success in this life, salvation in the next, and Allah’s pleasure should adhere to the true teachings of Islam and keep far away from bloodshed and strife. Do not attempt to reinterpret the faith so as to justify acts that are clearly and patently evil. In the boldness with which you commit such mortal sins, you engage in crimes far worse in Allah’s estimation than those whom you purport to condemn.”

This should be the message that parents give to their families, that mothers teach their children, that teachers impart to their students, and that preachers address to their congregations. The condemnation of terror should not be connected with any official campaign, media drive, or salaried work. Rather, it should come from an inner sense of religious duty, from our obligation to raise the next generation correctly and to call people to what is right. It should be carried out with the intention of fostering reconciliation in society and building bridges between ourselves and those who disagree with us, which can be achieved on the basis of our shared concern to safeguard our faith and our worldly lives. In our thinking, we need to get beyond defending our individual interests and look to the general good and to the future. Our concern should be for society: its common folk and its leaders, its rich and its poor, those who are righteous and those who are sinners. All of these people are part of our society, and we must share a sense of loyalty with them all.

When we talk about this issue, which is of the utmost seriousness, we must not mix it up with talk about other things. Those other matters might very well be equally important, or more important, or less. In any case, those issues can be addressed on other occasions.

In all earnest, I call upon our young people to discuss this matter both in person and on the Internet, to uncover the reasons why some people have sympathies for such activities and organizations and how to remedy the causes for those sympathies. I call upon them to hold fast to the clear and explicit teachings of Islam, as set forth in the Qur’an and Sunnah, which warn against sowing dissention, killing, and murder. Indeed, this was one of the last exhortations that the Prophet Muhammad (peace be upon him) made to his followers at the end of his life, on the occasion of his final pilgrimage.

Some sick-minded people have started talking about assassinations as if they were a tradition established by the Prophet. This is more than a misunderstanding – it is delusional. Did the Prophet permit the execution of the leaders of Quraysh in Mecca when they sought to stamp out the Muslims in their midst? No. Or the leaders of the traitorous hypocrites in Madinah when the sought to undermine the nascent Muslim community? No. Did he call for executing the leaders of the Jews when there was a covenant between them? No. Did he ever grant anyone the right to pass personal judgment over others and their faith and carry out punishments? No. Never did he permit such things. What chaos would have been worse than that? But this is what these people today want to reduce us to.

I assert, on the basis of certain conviction, that the people who follow that extreme path, if they ever come into power, will bring destruction and ruin to everything. Society, from its civil cohesion, to its family integrity, to its agriculture, would waste away. Those people would foster civil strife and suffer for it in turn. This is because they have deviated from the straight path. They have no understanding of Islamic teachings and the wisdom behind those teachings. They are ignorant of the natural laws that Allah has placed in His creation. Therefore, they will never be successful and never find divine support. That is for certain, as anyone who has understanding can see. Nevertheless, those people are quite successful in spreading chaos and confusion. They are good at misleading the simple-minded and causing discord, and they are given support in this whenever we are silent, mince our words, or withhold judgment.

May the peace and blessings be upon our Prophet Muhammad, who brought the clear message and established the clear proof. And praise be to Allah, the Lord of All the Worlds.

Comments by Shaykh Yaser Birjas

Sheikh Salaman al-Awda has boldly spoken the truth. His words in his recent article “Standing Together Against Terrorism and al-Qa’eda” truly profess a scholarly assessment, a brotherly advice and putting things, facts and people in their rightful position.

Speaking from a personal experience during my four years stay in Bosnia, I can confidently confirm the great misconception young Muslims have had and still having about a noble religious principle in its broader meaning such as Jihad and the mix up between it and the acts of violence done in the name of Jihad and Islam.

There is no doubt, calling for justice is a form of Jihad in itself, even if it entails the use of proportional force by those who are in authoritative position and can perform in that capacity. Acts of violence, such as indiscriminate killing, on the other hand can never be attributed to Jihad or Islam simply because the perpetrators chose to give it that name.

The message delivered in the article was a strong statement from the sheikh hafidhahullah, and definitely was much needed for our time. I personally support it and believe in it.

May Allah give the sheikh and us all the strength to remain steadfast against all acts of evil and injustices and use us all in the best way in serving his message al-Islam.

Comments by Shaykh Yasir Qadhi

In the early 90’s, a new movement appeared that claimed to follow the teachings of the earliest generations yet were far removed from it in ideology, methodology and manners. They assumed that they and they alone were rightly guided. They deemed all those who opposed them to be deviants and heretics. They made it their religion to go around concentrating on the supposed faults of other people, without actually offering anything of substance to their communities. This group gave such a negative stereotype to anyone who wished to preach an Orthodox understanding of Islam that to this day we are battling the negativity they created.

I had plenty of run-ins with them, and they caused many of us much personal grief and problems. I must admit, though, that while the swiftness of their demise did come as a surprise, I knew all along that their fame would be short-lived, and their popularity temporary. I knew this not because I was privy to some unseen knowledge, but because Allah says in the Quran, “So as for the chaff, it leaves in all direction, and as for that which benefits mankind, it stays on earth” [al-Ra`ad, 17]. These people were bankrupt in knowledge, bankrupt in manners, and bankrupt in being of any benefit to society. Their only contribution appeared to be in belittling the contribution of others and mocking their efforts.

While that group is now, for all practical purposes, wiped off the face of the earth, a more sinister group has taken their place. Their tactics are the same, but their mannerisms and accusations are worse. Rather than accuse others of being ‘deviant’ or ‘off the manhaj’, this new group, following directly in the footsteps of the Khawarij, accuse other Muslims of being hypocrites and disbelievers, government sell-outs and stooges. While they themselves cannot show an iota of positive contribution to the Ummah, they revel in heaping more and more accusations upon those who are actually striving to make a difference. Arm-chair critics against those activists who live in the same lands as they do, they act as cheerleaders for those in other lands who terrorize others in the name of the religion, all the while not seeing the irony of their pathetic situation. Whenever I converse with one of them, a strong sense of deja vu overtakes me. I have spoken to their ilk before, and advised their methodological descendants.

Far from awakening true Islamic spirit, all these groups can do is unleash the worst of manners and the most condescending of attitudes and the most arrogant of tones against people who are genuinely striving to make Muslims better Muslims. My advice to them, as it was to those before them, remains the same:

  • Even if you believe you are ‘more rightly guided’ than others, do not make your entire religion a negation of ‘the other’. No ideology can flourish merely by critiquing others. Do something productive for the community instead of spending all your time criticizing those who are actually doing something productive.
  • Realize that those whom you oppose might be sincere people, and if you have wronged them, you will be accountable on the Day of Judgment for those wrongs.
  • Err on the side of caution; accusing someone of being a hypocrite is a grave sin, if you have nothing good to say, be silent, that is better for you.
  • Realize that none of the senior activists of the West are supportive of your ideologies, even if you wish to claim one as your own. There are people who are more intimately familiar with those who cannot speak for themselves, and know first-hand that such people are supportive of the mainstream activists, and wish to dissociate from extremists and from supporters of groups that cause much evil and bloodshed on Earth.

There is much more to be said, but suffice to conclude by stating that the statement of Sh. Salman al-Oudah is a statement that I support 110 %. Sh. Salman is someone whom I know personally, and consider a mentor.

While I realize, having experienced the attitudes of the groups before them, that such statements rarely have any impact on the followers of such extremist ideologies (for their zealousness blinds them to anything outside of their limited understandings), I also realize that we have a responsibility to others, Muslims and non-Muslims, to publicly repudiate such extremist ideologies. It is for this reason that we at MuslimMatters proudly endorse this statement and publicly acknowledge this to be our stance as well.

Source: www.muslimmatters.org

Posted in Da'wah Corner, In the News, The Muslim World, Uncategorized | 2 Comments »

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