In the footstep of our Prophet

Da’watul Islam UK and Eire arranged their annual family gathering at the Markfield Conference Centre with a timely theme – Muhammad (PBUH) the Rahmatullil Alamin (The mercy to the mankind).
Being there in the company of so many families who gave up their long weekend to come the event has been an experience to remember for life. I found my presence to help me up lift my spirit, renew my commitment and revitalise my strengths.
At a time when Islam and Muslims are under fire from almost all quarters in most part of the world, Muslims has nothing but to hold firm in their faith and hope for the mercy of their lord. But it is not easy to hold firm with belief in Allah. Reminding ourselves of the struggle of our leader, guide and prophet, Muhammad (PBUH) and to study and practice his teaching is indeed a major force in strengthening our resolve and empowering our faith. I thus thank the organisers for hosting such a wonderful event and pray to Allah that he rewards the organisers and the participants enormously.
We need the re-empowerment of our faith, renewing our commitment of course first and foremost to stay firm on our ground and to protect ourselves, the individuals. But more importantly, the study and practice of our prophet’s lives and teachings must encourage and embolden us to be active in our communities. We need to blend into society to become part of it and to change it in ways which will eradicate all notion of injustice and bring prosperity and happiness. This is important given the time and circumstance in which we live in. Not just misguided few individuals, even our government throwing unreasonable and unnecessary challenges which could potentially have devastating consequences. It seems apparent that much of these challenges are deliberate and designed to undermine the unique presence of the Muslim communities.
But the challenges we face are nothing new. They may change in kind but fundamentally they remain same: results of ignorance and to some extent prejudice about and towards Islam and the Muslims. This ignorance and the prejudice are issues we need to deal with without fear. We need to hold our ground firmly and be determined to see them through. First step in facing these challenges is to know our society in which we live and to learn about its good and not so good characteristics. Our social problems affect us and we must as a matter of religious duty address these issues. Such is the essence of Islam. Allah says in the Quran that our prophet was like of people from within the community who used to feel aggrieved at by the grievances of his community and joyous at the happiness of his people. Can we say the same about ourselves?
Of course it means little to say we ought to become fully part of the society and to feel for the issues of the society. What I mean in practical term is that we need to engage ourselves on the affairs of our society on a daily basis to clearly demonstrate our commitment to the society. Our acts must be of the kind that it beyond doubt demonstrates our feeling and genuine sincerity to our people. We need to engage to better the economic, education and social condition of our people regardless of their race, gender or faiths. Our engagement must be inspired by our faith and our expectation must be to gain the satisfaction of our master, Allah, the almighty.
For our friends who may not share our faith but feel for us and desire us to be proud member of this society, they must live up to the challenge of the current time. Their friendship must be not merely to provide leap service to our community but to go beyond words and practically work to safeguard our interests. Claiming to be our friend is of little use to us of such friendship does not materialise into shaping policies which genuinely reflects the desire of our community. We are not seeking to be special. We are aspiring to be equal: to be citizens with unique faith, culture and creed who are collectively committed to make our society better, stronger and more cohesive.Remembering our prophet, studying his message and seeking to follow his footstep should inspire us to be proactive in our societies and to go beyond usual lines and work hard tirelessly to make our society significantly better.

The Decree: Part 2

The ‘Kindered’, the Miskin and the Wayfarer

AS I write today we witness the massacre of our brothers and sisters in Palestine by an aggressive and arrogant enemy, Israel who are supported by the global super powers. The chaotic and heart breaking brutality have moved many of us to the extent that we have been very generous to donate thousands of pounds to help the people of Gaza. It is around this theme that I wish to write the second part of my writing. The first part was published in the last issue titled: Worship Allah alone and be Kind to the parents.
Islam, I argued in the last article, is a code of life. It is not a mere religion affecting certain aspect of our life, but in fact, Islam is a way of life which encompasses and ought to control all aspects of human affairs, if one is to claim to be Muslim. Such acceptance of Islam which genuinely drives us in all our affairs shall bring peace and happiness. It is for this reason that Islam is termed to mean submission and peace i.e. though total and unconditional submission to the will of Allah, one may gain peace and tranquillity in life here and hereafter. But this concept of total submission is vague and meaningless unless explained in more details giving clear guidelines about practical aspects of our lives. The first and most important aspect of human life is the relationship between parents and children. IN the last issue, I have outlined Islam’s view about this noble relationship clearly spelling out the dos and don’ts. In this article I move on to the next set of principles that Allah outlines in the Qur’an. He says:
“And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayatin (devils), and the Shaitan (Devil - Satan) is ever ungrateful to his Lord”
(The Quran 17:26, 27)
Human relationship is extremely important in building a peaceful society where mutual respect, tolerance and justice form the core. After the parents, the most important people are the relatives, neighbours and those we come across in our daily lives, the wayfarers, who we meet at work, during travelling etc. Each of these categories of people has a right on us. As Muslims, we are fortunate because Allah, the most powerful, have told us what are the rights that they have on us. He outlines the laws of inheritance for example in another part of the Qur’an where Allah outlines how our estate should be distributed once we leave this earth. If we follow what Allah outlines for us, this will make us happy, help us avoid being involve in conflicts, avoid hard feelings etc. When we fail in doing so, we may suffer from loss of bonds, anxiety, insecurity and many other issues. Those of you who are aware of your relatives, friends and other having property etc in your country of origin you must have come across the stories where the relatives there occupies the entire property depriving the actual owner his rightful ownership and control. This kind of incidents are not far and few but in fact very common which often result in severing ties with otherwise close relatives and of course the stress and mental torture. Why this happens? Answer is simple: we fail to follow the guidance offered to us out of kindness by our Lord, Allah the Almighty. This is with regards to our kinsmen, those with whom we have blood relations. But Allah here outlines another category of people who have right on us: the Miskin or people in need.
We are familiar with the concept of Zakah which we normally give to the poor at the end of Ramadan. But besides, we have a responsibility to offer our support and help to the needy at all times. Of course our support must be proportionate to our ability. We must be generous but generosity does not mean that we ought to accept poverty and hardship for ourselves by giving to poor. Generosity is about being kind and big hearted resulting in donations and kind words when we have the ability to do so. When we have the mean to be generous but we chose not to be, Allah warns us. He says:
“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty”.
(The Qur’an 17:29)
Clearly from the verse above we can see that Allah encourages us to be generous when we can and not be miser, nor he wants us to be so generous that we invite severe poverty for ourselves. When Allah says ‘do not do’ something, it becomes and obligation for us to avoid doing that thing: for if we fail in our obligation decreed by our Lord, we are indeed among the most unfortunate ones.
Living in the UK, we do not often come across people who are so poor that they need our generous financial support. But we come to know millions of people from around the world of people via various charities and media who are in dire need of support where a pound of our contribution can feed a family for one whole day. We have the ability to spare some money and we can reach to them through numerous organisations. It would be utterly unacceptable for us not to contribute towards their plight. Given the killing spree prevailing in Gaza at the moment by the Zionist war mongers, we ought to extend our generosity and donate abundantly.
I soon shall conclude, but let me make two other points which I have indirectly touched upon. Allah points to two kinds of people who he dislikes: the spendthrifts who he said to be the brothers of Devil and the misers. Dealing with spendthrifts, those who waste money or abuses it, it may be helpful to remember that in the UK billions of pounds worth of food is being wasted every year. Think about this, a billion pound can change a poor country, yes one whole country. So with the money we waste on food which we do not eat, we can change the lives of the millions of destitute people, orphans and others. We all should therefore be extra vigilant and be not a wasteful person. For if we become among the evils, we are doomed to go astray.
For the misers, who are stingy and not spend at time of need despite having the ability, Allah indeed dislikes them, and those Allah dislikes are doomed to be failure too. So the message today is that we must guard the rights of others on us and be kind to the needy. We need to widen our heart to the greatest length possible. If we do so, Allah says:
Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves. (The Quran 17:30)
May Allah enlarge all provisions for us, Ameen! (To be continued)

The Decree

Part One: Worship Allah Alone

5:3 ‘… This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion… .’
Islam is a complete and perfect code of life on which the favour of Allah is bestowed upon (5:3). The perfection of our faith as the way of our life naturally means that it offers us guidance for our life encompassing all aspects of human existence. The Qur’an being the revealed book, the guide for the pious ( 2:2), live up to its claim. Here, in a series of writing, I will attempt to look at some of the decrees of Allah the most powerful. Allah the lord of the universe states:
17:23 Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
17:24 And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."

Allah the most magnificent clearly defines our relation with him, spells out his expectation of us as one would expect. We as the creation of our lord shall worship him alone and none else. Although this assertion is clear and we all, I am sure, feel that none of us disagree or disregard this decree of our Master, nevertheless, we must pause to ponder upon this point with much attention. A review of scholarly contributions in expelling the meanings and messages of the Quran, a clear picture emerges of this statement: ‘worship Allah and none others’ includes acting in manners so that our actions, whatever it may be, do not contradicts with any of the qualities of our lord, Allah the almighty. As an example, one of the characteristic of our lord is that He is the provider of our living. It is often possible for us to forget that and feel we earn our living. What we do is merely attempt to shoulder the responsibility needed to be discharged before Allah can grant us our living and nothing more. So if one behaves or feels in ways which places another person or thing is of the importance to determine his living by means of providing income, his action shall be seen in contradiction with the decree of our lord: ‘Worship Allah alone and none other than Him’. This is just one example. Similarly, in our attitude with others, with events and issues of our life, we need to be responsible, committed and hardworking. But ultimately we must feel and believe that it is Allah who determines the outcome of events and issues of our life.

To be a Muslim

Part four: Understanding our Faith (continued)

[Click to read Part One, Part Two and Part Three of this series]

Clearly I have asserted that the post colonial era provided with opportunities for Muslims to regain their lost confidence and educate themselves about their heritage, culture and history. This has given rise to a new generation committed in their faith and confident in their belief. They no longer accept the unnatural divide between the national, socio-political life and that of their religious one. Islam is not a religion practiced merely at the private premises of individuals hidden from the masses, rather, Islam is a faith that encompasses whole of human life, the socio-economic political, all aspects one may think of affecting humanity, the human civilisation. A new generation well versed in the arts of modern society, fully aware of their faith no longer concedes to the half-hearted and dubious arguments that seeks to leave Islam out of human society and attempts to reclaim their faith to dominate their affairs, all aspects of their life. The privileged classes in the Muslim world and indeed their allies in the ‘free world’ finds this development unacceptable as it threatens to deprive them of their grips in the societies in which Muslims are a significant force. But to understand the this struggle and to digest the facts and reasons involved, one first needs to understand the fundamental tenets of Islam and its implications in the real world. In other words, what are the core beliefs of a Muslim and what is the impact of such faith?

To be a Muslim

Part three: Understanding our Faith

[This post follows two prior posts which can be read by clicking on Part One Part Two]

Let us, as I am speaking from the perspective of a Muslim, not be apologetic but confident in fighting the bigotry, ignorance and xenophobia so strongly embedded in the social fabric of our world. It is not faith, not Islam and most certainly not the Muslim identity responsible for the evils of our present world. We do not accept nor shall we ever accept the Islamophobic assertion made so commonly in the ‘civilised’ and ‘free world’. But for us to be confident and fight vehemently against the outrageous positions adopted by the global masters and to expose their vulnerabilities, we need to understand our faith, our identity.
At the core of our understanding of Islam lies the rejection of classification of Muslims in categories stated above. There can never be extremist, intolerant, terrorist Muslims. Muslims are of just one kind who are the ‘witness upon mankind’ made to be the nation of ‘moderation’. We are by default a nation of the middle path who rejects extremism, victimisation, intolerance etc. our faith have no room for bigots and xenophobes who are determined to diminish the human values. Our faith teaches us to be part of a global nation, caring, compassionate, participating, responsible and all other attributes that can be assigned to the ideal citizens of a nation, a global community. Our responsibility, commitment and goodwill is not just towards the fellow Muslims but to our neighbours, fellow citizens, friends, colleagues, wayfarers, all people around us regardless of their faiths, gender, race etc. Islam’s message transcends beyond humanly classifications of society and people and includes the whole of humanity, the entire mankind. Faith in our lord, believing in the message that our prophet has brought is for the entire mankind and is aimed at creating harmonious society where prosperity, peace and mutual respect will flourish.
Of course, following my assertion, the claims made of our faith will give rise to obvious questions as to why then are Muslims globally so unruly in places, irresponsible, ignorant, illiterate, intolerant etc? the answer is again very simple which requires us neither to be extremists, isolationists nor apologetic. Although the fundamentals of Islam is still preserved, the Quran and sunnah is intact to this date, the teachings of Islam has been eroding from Muslim life for centuries. The era of colonisation and the suppression that saw the decapitation of Muslims globally forced Muslim institutions, social orders and political authorities disappear over time. Consequently there remained Muslims, maimed, persecuted, deprived and demonised who neither had the opportunity nor the mean to learn about their faith. Most centres of Islamic learning we see in our local community have sprung up in the last century. Deprived of the central political and judicial authority, Islamic faith have grown to be the football which is kicked around as necessary by the various interest groups, the sections of human society. Then in the era of geographical nation state there has been a renewal of Islamic identity, a revival of Islamic spirit. These Islamic spirit is giving rise to increasingly committed and confident Muslims demanding their faith to take up central place in their life. Unfortunately this development has been seen as a threat by the prevailing global powers, including the rulers in predominantly Muslim states. The fear of loosing political power and the identification of Islamic block as threat lead to actions and reactions which causes exploitation of people’s emotion and ignorance to further political interest of various groups which leave us to the present state.
(To be continued)

To Be a Muslim

Part Two: The Facts contextualised

The issues that muddled the debates in so far as Islam and muslims are concerned is around the matters related to terrorism, violence and intolerance. For me each one of these areas are of specific strength to Muslims as a nation and Islam as the faith. Islam, of all the religions, condemns violence, intolerance and terrorism in the strongest terms. Never in Islamic history will one find little glimpse of atrocities committed by people inspired by islam. For islam is a religion of peace which accepts reality, offers remedy to problems and ensures safety and security of people, whether muslims or otherwise. Yet it seems almost extra ordinary that muslims find it difficult or necessary to be apologetic to respond to the queries posed to them on the issue of terrorism, violence and intolerance.
At the heart of the terrorism, intolerance and violence that we know today is not the faith of Islam, or indeed none of the major faiths but the policies and practices of the various nations claming to be part of the civilised nations. It is not islam that offers justification to the inhumane acts of killing across the world, it is the unjust, illogical and immoral decisions, acts and policies of Washington and their allies and subordinates. People made subject of unjust, inhumane acts, tortured using the dictatorial regimes, deprived of their most basic rights, denied humanity who fight seeking freedom and justice. Take a few of the many examples we can find in our current world.
Chechnya is a unique entity forcedly made part of the Russian Republic where civilians in thousands been massacred and made to leave their homes while the western world remained almost silent. To make it much worse, Russia failed to live up to their own commitment made on treaties signed with the Chechen leaders. So when the global community watched standby, surely the people who were dying would not let it happen without some form of resistance. In the process they commit crimes, kills civilians and others acts which goes beyond any humanly acceptable reason. Of course these acts should be condemned but it is not their faith that forced them or made them to commit such heinous crime but the barbarity that have been made to befall upon them my stronger opponents. Why should these people be classified as terrorists? Or even worse, blamed to be inspired their faith to commit crime? Same can be applied to resistance movement in others parts of the world such as Kashmir, Philippines and Palestine, to name a few.

To be a Muslim

Part One: Era of Indignation

The horrific attacks on the twin towers committed by murderous terrorists changed the dynamics of our world in many ways. However, the major burnt in the aftermath of these horrendous acts of barbarism is being felt most strongly by Muslims, or those perceived to be Muslims worldwide. All of a sudden everywhere whether media or government Muslim and Islam has become perhaps the most commonly used phrases which triggers certain fear. The negativity attached to the identity of being Muslim is most remarkably demonstrated by the recent rumours concerning the religious identity of Barrack Obama. This latest saga exposes the hatred that even leading politicians nurtures in the us and most certainly in most part of the ‘civilised’ world.
In our post 9/11 world, almost every major discussion includes in one form of another the issue of Islam and Muslims. Thanks to these discussions now we are also being ‘honoured’ with various categories: muslims divided into subsections namely orthodox, conservatives, ultra conservatives, wahabis, extremists, Islamists, Jihadis, moderates, liberals etc. policy makers, thinkers and others use these newly invented, re-invented words as they deem fit to suit their positions. Most strikingly, most of these categorisations and specifications have either being developed by non-Muslims or muslims who are shamed to live according to Islam. It almost feels like that in most cases non-muslims offering great favours to muslims by explaining what islam ought to be to them. To me these acts are perhaps the most insulting, demeaning and outrageous. I will even go as far as saying these attempts defy commonsense, run contrary to the generally accepted standards of civility, equality and democracy that for so long we have been holding firmly close to our hearts. Yet it seems that with regards to muslims and islam these standards are not applied.
The environment of fear, guilt and uncertainty created around the world for muslims has lead to confusion, panic and in some cases desperation. All sorts of proposition have been made and circulated. All kinds of reactions been aired and penned. What to me seems missing however is a confident, Muslim-like response which seeks to challenge the dark forces which erred the senses of many decent human beings all across the world. In most cases, responses from muslims have been either too arrogant, naïve, reactionary or at best apologetic. The response from the quarter, however small, that belonging to the western societies but not muslims often sounded confusing. In part two, I set to look at some possible responses to counter this era of indignation for the muslims.