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that is mohammed (pbuh)

that is mohammed (pbuh)


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islam vs. chrisitainity

islam vs. chrisitainity


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Introduction

All praise is due to Allah , we praise Him and we seek his help and ask His forgiveness. We seek refuge with Allah from the evil of our selves and from the evil results of our actions. I testify that Allah alone is worthy of worship and that Muhammad is His slave and final Messenger. May Allah's salawaat (peace and blessings) be upon the last and final messenger Muhammad, his family and his followers. Ameen!

To begin: The best discourse is the book of Allah, and the best way is the way of Muhammad, and the worst of the matters in the religion are those newly introduced innovations, for every innovation in the religion is misguidance, and every misguidance is going astray and every going astray is in the Hellfire.

I have embarked on my commentary on The Economist magazine's survey "Islam and the West" (large insert in August 6th 1994 issue) after some considerable deliberation, and find myself confronted with a considerable task, and indeed Allah is the best of helpers. Brian Beedham is able to rely on what Noam Chomskey calls "manufactured consent". While dictatorships use force in order to achieve consent from the people and prevent opposition, "democracies" manufacture consent through the media by using it to providing a particular world view which conforms to the interests, by and large, of the ruling elite. He is able to get away with a short, condensed, article because he doesn't need to prove much of what he is saying, he only has to repeat the prefabricated conventional platitudes. For example, when he talks the Algerian Muslims as "a singularly intransigent bunch of Islamic rebels, fundamentalists of the most bloody minded sort" he doesn't have to prove it, because the establishment has already ensured that people believe this is the case. In fact the statement in not at all true. The Algerian fundamentalists proved willing to go to elections and seek a peaceful way re-establish the Islamic Sharee'ah . Recent events, such as the meeting of the opposition groups, including the "rebel fundamentalists", in Rome, calling for talks and a return to free elections - which was even supported by the French government and was rejected by the Algerian government - shows that it is the Algerian government that has proved bloody minded. In spite of such obvious discrepancies Mr. Beedham is able to get away with it because consent has already been manufactured that the fundamentalists are rebellious and bloody minded.

Similarly he never feels he has to prove that democracy is an advantage, it is taken almost completely for granted, knowing his audience is already "captive" so as to speak. In the age of the "sound-bite" (or perhaps in this case "word-bite"), opposing the conventional wisdom is not easy, for what the likes of Mr. Beedham can say in a sentence opposing it would take a book. Even then it would be of doubtful effectiveness, for opposing the norms of society is perhaps one of the hardest paths to take for an instinctively societal creature like ourselves. Thus I shall be writing a series of letters, and not just one, thus enabling me to break down the commentary into more manageable pieces. I shall also refer certain topics to appendices, which may include video and audio tapes.

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Islam and Christianity -- part3

Non Muslims' Tributes to the prophet
With the passing of Oriental Studies from the hands of Christian
missionaries and divines into those of independent scholars the
appreciation of Prophet Muhammad (pbuh) and his message is growing in
the West.
Here arc two extracts about Prophet Muhammad (pbuh) from a recent hook
by a learned American professor:
"Pure-hearted and beloved in his circle, he was, it is said, of sweet
and gentle disposition. His bereavements having made him sensitive to
human suffering in every form, he was always ready to help others,
especially the poor and the weak. His sense of honour, duty and
fidelity won him as he grew older the high and enviable title of "The
True', The Upright', The Trustworthy One'. Yet despite his concern for
others he remained removed from them in outlook and ways, isolated in
the midst of an effetic and chaotic society. As he grew from childhood
to youth and from youth to manhood the lawless strife of his
contemporaries, the repeated outbursts of pointless quarrels among the
tribes frequenting the Meccan fairs, and the general immorality and
cynicism of the day combined to produce in the prophet-to-be sustained
reaction of horror and disgust. Silently, brooding, his thoughts
turned inward"."( Huston Smith, The Religions of Man, Mentor Books,
p.203.) "In an age charged with a supernaturalism, when miracles were
accepted as the stock-in-trade of the most ordinary saint, Muhammad
refused to traffic with human weakness and credulity. To
miracle-hungry idolaters seeking signs and portents he cut the issue
clean: 'God has not sent me to work wonders; He has sent me to preach
to you. My Lord be praised! Am I more than a man sent as an apostle?' From
first to last he resisted every impulse to glamorize his o»-n person.
'1 never said that Allah's treasures are in my hand, that 1 knew the
hidden things, or that I was an angel ... 1 am only a preacher of
God's words, the bringer of God's message to mankind.' If signs be
sought, let them be not of Muhammad's greatness, but of God's, and for
these one need only open one's eyes. The heavenly bodies holding their
swift silent course in the vault of heaven, the incredible order of
the universe, the rain that falls to relieve the parched earth, palms
bending with golden fruit, ships that glide across the seas laden with
goodness for man - can these be the handiwork of gods of stone? What
fools to cry for signs when creation harbuors nothing else! In an age
of credulity, Muhammad taught respect for the world's incontrovertible
order which was to awaken Muslim science before Christian." (luston
Smith. The. Religions ufMan, Mentor Books, pp. 205, 206)
And this is how the well-known historian, Lanc-Poole, sums up the
character of Prophet Muhammad:
"He who, standing alone, braved for years the hatred of his people, is
the same who was never the first to withdraw his hand from another's
clasp; the beloved of children, who never passed a group of little
ones without a smile from his wonderful eyes and kind word for them,
sounding all the kinder in that sweet-toned voice... He was one of
those happy few who have attained the supreme joy of making one great
truth their very life-spring. He was the messenger of the One God; and
never to his life's end did he forget who he was, or the message which
was the marrow of his being. He brought his tiding to his people with
a grand dignity sprung from the consciousness of his high office
together with a most sweet humility whose roots lay in the knowledge
of his own weakness."*'*
Major A.G. 1-conard refers to the sincerity of the Prophet and the
truth of his message in these words in his book Islam, Her Moral and
Spiritual Value.
"He must at the outset recognise that Mohammed was no mere spiritual
pedlar, no vulgar time-serving vagrant, but one of the most profoundly
sincere and earnest spirits of any age or epoch. A man not only great
but one of the greatest - i.e., truest-men that humanity has ever
produced. Great i.e., not simply as a prophet but as a patriot and a
statesman: a material as well as a spiritual builder who constructed a
great nation, a great empire, and more even than all these, a still
greater Faith. Trtic, moreover, because he was true to himself, to his
people, and above all to his God. Recognising this, he will thus
acknowledge that Islam Ls a profound and true cult, which strives to
uplift its votaries from the depths of human darkness into the higher
realms of Light and Truth.'"-'
Finally, this is what Lamartine. one of the greatest poets of France,
writes about the greatness of Muhammad (phuh):
"Never has a man set himself, voluntarily or
involuntarily, a more sublime aim, since this aim was superhuman: to
subvert superstitions which had been interposed between man and his
Creator, to render God unto man and man unto God; to restore the
rational and sacred idea of divinity amidst the chaos for the material
and disfigured gods of idolatry then existing. Never has a man
undertaken a work so far beyond human power with so feeble means, for
he had in the conception as well as in the execution of such a great
design no other instrument than himself, and no other aid, except a
handful of men living in a comer of the desert. Finally, never has a
man accomplished such a huge and lasting revolution in the world,
because in less than two centuries alter its appearance. Islam, in
faith and arms, reigned over the whole of Arabia, and conquered in
God's name Persia, Khurasan, Transoxania, Western India, Syria,
Abyssinia, all the known continent of Northern Africa, numerous
Islands of the Mediterranean, Spain, and a part of Gaul."
"If greatness of purpose, smallness of means, and astounding results
are the three criteria of human genius, who could dare to compare any
great men in modern history to Muhammad? The most famous men created
arm, laws, and empires only. They founded, if anything, at all, no
more than material powers which often crumbled away before their eyes.
This man moved not only armies, legislation, empires, peoples, and
dynasties, but millions of men in one-third of the then inhabited
world; and more than that, he moved the altars, the gods, the
religions, the ideas, the beliefs and the souls. On the basis of a
Book, every letter of which has become law, he created a spiritual
nationality which has blended together peoples of every tongue and of
every race. He has left to us as (he indelible characteristic of this
Muslim nationality, the hatred of false gods and the passion lor the
One and Immaterial God. This avenging patriotism against the
profanation of Heaven formed the virtue of the followers of Muhammad:
the conquest of one-third of the earth to his dogma was his miracle;
or ralher it was not the miracle of a man but that of reason. The idea
of the unity of God proclaimed amidst the exhaustion of fabulous
theogenies, was in itself such a miracle that upon its utterance from
his lips it destroyed all the ancient temples of idols and set on fire
one-third of the world. His life, his meditations, his heroic
revilings against the superstitions, of his country, and his boldness
in defying the furies of idolatry; his firmness in endurring them for
fifteen years at Mecca, his acceptance of the role of public scorn and
almost of being a victim of his fellow-countrymen: all these and,
finally his incessant preaching, his wars against odds, his faith in
his success and his superhuman security in misfortune, his forbearance
in victory, his ambition which was entirely devoted to one idea and in
no manner striving for an empire; his endless prayer, his mystic
conversations with God, his death and his triumph after death; all
these attest not to an imposture but to a firm conviction. It was his
conviction which gave him the power to restore a dogma. This dogma was
two-fold, the unity of God and the immateriality of God; the former
telling what God is; the latter telling what God is not. 'Philosopher,
orator, apostle, legislator, warrior, conqueror of ideas, restorer of
rational dogmas, of a cult without images; the founder of twenty
terrestrial empires and of one spiritual empire, that is Muhammad'. As
regards all standards by which human greatness may be measured, we may
well ask: is there any man greater than he?
' Complete Model
Although on the basis of the Glorious Qur'an I regard the characters
of Jesus and Prophet Muhammad to be equally godly, pure, noble and
inspiring, yet Jesus did not get the opportunity to become a perfect
model for men in all walks of life as Prophet Muhammad did. We have no
doubt that if Jesus had got the chance, he would have behaved exactly
as Prophet Muhammad did; for both of them were prophets of the same God.
Jesus never married and so he could not become an ideal husband and
father. He did not triumph over his enemies and so had no chance of
showing how a victor should behave towards his vanquished foes who
have spared no pains to annihilate him and his followers. He did not
have his persecutors at his mercy and so had no occasion to show real
forbearance and forgiveness. Jesus did not rise to power to become the
model of a benevolent and just ruler and judge.
We must turn to Prophet Muhammad, and not Jesus, if we want to see the
picture of an ideally happy and pious married life and of a wise, just
and benevolent ruler whom nothing could corrupt or divert from working
for the material and moral amelioration of his people. Prophet
Muhammad witnessed the phases of both persecution and success. He
showed rare patience, fortitude, courage and love for his foes as a
persecuted preacher of religion and in the hours of deepest gloom, and
unparalleled self-control and mercy when his bitterest foes were
helpless before him.
Jesus did not get the chance to put into practice many of his precepts
and teachings. For instance, he advised his followers to sell their
garments and purchase swords (Luke 22:36), but he could not
demonstrate to them the right use of the sword. To resist violence and
aggression sometimes becomes our highest duty - for instance, when
helpless men, women and children are being slaughtered and the freedom
to believe and practice the religion of their own choice is denied by
fanatics and tyrants. It was Prophet Muhammad who showed how a true
soldier of God, the protector of the victims of intolerance and cruel
violence, should behave on the battlefield and in moments of defeat
and triumph.
The life of Jesus runs parallel to the early life of Prophet Muhammad,
but Jesus did not live long enough to give a practical shape to his
teachings and work out the social implications of his message. He did
not have the chance to enlarge his teachings to cover all the
situations of life and to bring about the tremendous social reforms
that Prophet Muhammad did. The modern man, who has to lead a life as a
son, a husband, a father, a poor worker, a citizen, a neighbor, a
despised advocate of new ideas and ways, a victim of religious and
political bigotry, a man with authority, a successful leader, a
soldier, a business-man, a judge, and a ruler, will find Prophet
Muhammad as a perfect model for him in all situations and walks of life.
God's Justice:
The second part of the Christian doctrine of the Atonement is that
God's Justice requires that a price must be paid for the original and
other sins of man. If God were to pardon a sinner without punishing
him would be a denial of His Justice. The Rev. W. Goldsack writes in
this connection:
"It should be clear as day light to anyone that God cannot break His
own Law: He cannot forgive a sinner without first giving him an
appropriate punishment. For if He did so, who would call Him Just and
Equitable.""'
This view shows complete ignorance God. God is not a mere judge or
king. He is, as the Qur'an describes Him, "Master of the Day of
Judgment". He is not only Just but also Merciful and Forgiving. If He
finds some real good in a man or sees that he is sincerely repentant,
having a real urge to conquer the evil within him, then He may forgive
his failings and sins altogether. And this stretch of imagination can
be called a violation of His Justice. After all, the only proper
motive for punishment is to check evil and reform the offender. To
punish a person for his past sins, even after he has repented and
reformed himself, is a sign of vengeance and not of justice. A God,
Whose 'Justice' requires compensation for every fall and sin of man is
no better than Shylock. The God that we worship - the Creator and
Sustainer of all the worlds - is the God of Love and Mercy. If He
prescribes a law and a way and demands obedience, it is not for His
own benefit, but for the benefit of mankind. And if He punishes a man
for his faults and sins it is not for His own satisfaction or
compensation, as the Christian dogma proclaims,
but to check evil and purify the sinner. Hell itself is like a
hospital, where the spiritually ill - those afflicted with the
diseases of malice, hatred, selfishness, callousness, falsehood,
dishonesty, greed, impurity, arrogance, etc. - are cured through the
fire of suffering and remorse. But those who have the persistent urge
to do good and the sincerely repentant will find God Ever-Ready to
forgive their failures and sins without demanding any compensation
from them, or from any one else. Is this not what the prophet Ezekiel
proclaimed in the verses of the Bible that we have quoted above? And
is this not what Jesus taught in his beautiful parables of the Lost
Sheep, the Lost Coin and the Prodigal Son? Can we trace the origin of
the doctrine that unless every sin is compensated for and someone
punished, God's Justice would be outraged to the man who taught us to
pray to God in these words "Forgive us our debts as we have forgiven
our debtors"? Forgiveness of a sinner after punishing him, or someone
else on his behalf, is no forgiveness at all. God can and does forgive
the faults and sins of those in whom He. sees real goodness and those
who have turned away from their sins and reformed themselves without
punishing them or any other person on their behalf, and this is not
against God's Justice. In fact this alone is true forgiveness. Thus we
read in the Glorious Qur'an:
( Say: O My people, who have acted extravagantly against your own
souls, despair not of the Mercy of God, for He forgiveth the sins
altogether. Lo! He is All-Forgiving, All-Merciful. So tarn unto Him
repentant, and surrender unto Him, before there come unto you the
chastisement, when ye cannot be helped. )
(39:53.54)

4 Whoso doeth evil or wrongeth his own soul, then seeketh Pardon of
God (and reformeth himself), will find God Forgiving, Merciful. Whoso
committeth sin, committeth it only against himself. God is
All-Knowing, All-Wise. §
(4:110-111)
The Blood Atonement.
The third part of the Christian dogma of the Atonement is that Jesus
paid the penalty for the original and other sins of men by his death
on the cross of Calvary, and that salvation cannot be obtained without
belief in the saving power of his blood. This is what we read in the
First Epistle of St. Peter:
"Forasmuch as ye know that ye were not redeemed with corruptible
things, as silver and gold, but with the precious blood of Christ, as
of a lamb without blemish and without spot."'"
And this is what two modern Christian apologists (a Protestant
and a Roman Catholic) have written,:
"We pass on now to the doctrine of the Atonement, which is that
Christ's death was in some sense a sacrifice for sin, and thus
reconciled (or made 'at - one') God the Father and sinful man. And
though not actually stated in the Creeds, it is implied in the words,
was crucified also for us, and who suffered for our salvation"'2'
"Since Christ, God and man, had taken upon Himself our sins (by His
death on the cross) in order to atone for them by giving satisfaction
to God's outraged justice, he is the mediator between God and man.
"(1) This dogma is not only a denial of the Mercy of God but also of
His Justice. To demand the price of blood in order to forgive the sins
of men is to show a complete lack of mercy, and to punish a man who is
not guilty for the sins of others, whether the former is willing or
not, is the height of injustice.
Christian apologists try to defend this by saying that Jesus Christ
willingly suffered death to pay the price for the sins of men. To this
our reply is:
Firstly, it is not historically correct to say that Jesus had come to
die willingly and deliberately for the sins of men. We read in the
Bible that he did not wish to die on the cross. For, when he knew that
his enemies were plotting against his life, he declared that his "soul
was exceedingly sorrowful unto death", he asked his disciples to keep
watch over him to protect him from his enemies and he prayed to God,
"Abba, Father, all things are possible unto Thee; take '••• away this
cup from me; nevertheless not what 1 will, but what Thou wilt."
(Mark 14:36)
Secondly, we fail to see how the suffering and death of one man can
wipe out the sins of others. It sounds something like the physician
breaking his own head to cure the headache of his patients. The idea
of substitutionary or vicarious sacrifice is illogical, meaningless
and unjust.
Thirdly, the idea that shedding of blood is necessary to appease the
Wrath of God has come into Christianity from the primitive man's image
of God as an all-powerful demon. We see no connection at all between
sin and blood. What is necessary to wash away sin is not blood but
repentance, remorse, persistent struggle against evil inclinations,
development of greater sympathy for mankind and determination to carry
out the Will of God as revealed to us through the prophets. The Qur'an
says:
<^ To God does not reach the flesh or the blood I of animals they
sacrifice), but unto Him is acceptable righteousness on , your
part, fy'1 (22:37>
The doctrine of the Atonement makes the First Person of Godhead into a
blood-thirsty tyrant in order to demonstrate the self-sacrificing love
of the Second Person. To a dispassionate critic, the sacrifice of the
Second Person appears as much misplaced and meaningless as the demand
of the First Person is cruel and sadistic.
Arthur Weigall makes the following significant comment on the doctrine
of the Atonement:
"We can no longer accept the appalling theological 'j: doctrine that
for some mystic reason a propitiatory * sacrifice was necessary. It
outrages either our conception '•' of God as Almighty or else our
conception of Him as i :?l All-Loving. The famous Dr. Cruden
believed that for the : purpose of this sacrifice 'Christ suffered
dreadful pains inflicted by God', and this of course, is a standpoint
which nauseates the modem mind and which may well be termed a hideous
doctrine, not unconnected with the sadistic tendencies of primitive
human nature. Actually, it is of pagan origin, being, indeed, perhaps
the most obvious relic of heathendom in the Faith."11'
The Christian scheme of salvation is not only morally and rationally
unsound, but also has no support of the words of Jesus. Jesus may be
said to have suffered for the sins of men in the sense that, in order
to take them out of darkness into light, he incurred the wrath of the
evildoers and was tortured by them; but that does not mean that his
death was an atonement for the sins of others and that only those who
believe in his blood would be forgiven. Jesus had come to rescue men
from sin by his teaching and the example of his godly life, and not by
deliberately dying for them on the cross and offering his blood as a
propitiation for their sins. When a young man came and asked him "Good
Master, what shall I do that I may inherit eternal life?" he mentioned
nothing about his atoning sacrifice and the redeeming power of Iris
blood. His reply was the same as that of every other prophet. For he said:
"Why callest thou me good? there is none good but one, that is, God;
but if thou wilt enter into life, keep the commandments."
(Matthew 19:17)
"Keep the commandments" that, according to Jesus, was the way to
eternal life. Salvation could be gained by believing in God, eschewing
evil and doing good, and not by accepting Jesus as the redeemer and
believing in his blood atonement.
The dogma of the Atonement is unsound, for (1) man is not bom in sin.
(2) God does not require a price to forgive the sinners, and (3) the
idea of substitutionary or vicarious sacrifice is unjust and cruel. By
sinning we do not harm God, but ourselves. The stain of sin on our
souls can be removed, not by the suffering or death of any other
person, whether the latter be willing or unwilling, but by our own
repentance, turning away from evil and doing good. And so, when Adam,
after the act of disobedience, repented and submitted himself
completely to God, his sin was forgiven. Neither is the sin of Adam
inherited by the children of Adam, nor did it require the suffering
and death of Jesus Christ to be forgiven. The truth is that Jesus did
not die on the cross at all. The doctrine of the Atonement is a denial
of the Justice and Mercy of God.
Islam rejects this dogma. It declares that the forgiveness of sins
cannot be obtained by the suffering and sacrifice of any other person,
human or divine, but by the Grace of God and our own sincere and
persistent efforts to fight against evil and do good:
(that no laden one shall bear another's load, and that man hath only
that for which he maketh effort, and that his effort will be seen)
(The Glorious Qur'un 53:38,40)
(Whosoever goeth right, it is only for the good of his own soul that
he goeth right, and whosoever erreth, erreth only to its hurt. No
laden soul can bear another's load)
(17:15)

----------------------
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Islam and Christianity -- part2

Form the book
((Islam and Christianity /
by Ulfat 'Aziz-Us-Samad –
published by Al-Falah Foundation
www.falahonline.com ,
ISBN: 977-5813-14-X ))
The Prophet Muhammad
The Comforter, the spirit of truth, the Messenger of God about whose
coming Jesus (pbuh) had given the good news, was born in Arabia in the
year 571 A.C. At the time of his birth the true Religion had been
forgotten or distorted all over the world. The people among whom he
was born, the Ishmaelite Arabs, were polytheists and idolaters. They
were sunk in vice and superstitions of every kind. There was no law
among them except the law of the jungle and, perchance, a few
primitive tribal mores.
Among these people who had drifted far from God's Way, Prophet
Muhammad (pbuh) grew up to be a Man of God. He was conspicuous among
them by his pure and spotless character, his love of truth and
compassion towards the poor and the downtrodden. They called him
Al-'Amin the trustworthy, the faithful.
As he grew older the superstitions and evil ways of the people caused
greater and greater sorrow to his heart. He spent many hours in
communion with his Creator and in meditation on the end or object of
man's life, he longed to bring people to the Straight Path, to "render
God unto man and man unto God". When he was forty years of age
Gabriel, the Messenger of God, shone the Divine light in its full
resplendence in Muhammad's heart.
He preached to them One and Only God, the Loving Creator and
Sustainer of all the worlds. He exhorted them to shun all kinds of
evil and cruelty and to love one another. He told them that real
Religion was the removal of the want and suffering of others and the
selfless service of fellow-men, that the religious ceremonies were
entirely useless if they did not train and discipline man to become
more righteous and to work for the good of others:
(Hast thau observed him who belieth religion? That is he who repelleth
the orphan, and urgeth not the feeding of the needy, Ah, woe unto
worshipers who are heedless of their Prayers; who would be seen at
worship, yet refrain from works of mercy!)
(Qur'an 107)
He struck the root of the false superiority based on color, caste,
race or nationality, declaring that all human beings were equal brothers.
The treatment meted out to Prophet Muhammad (pbuh) by his people was
not different from that meted out to earlier prophets. He was rejected
by people with vested interests and subjected to all kinds of
cruelties. Many of those that believed in him were badly tortured. A
combined attempt was made by all the tribes of Mecca to put an end to
his life. After bearing these tortures and cruelties for thirteen long
years with almost superhuman patience and forbearance, Prophet
Muhammad (pbuh) at last migrated to Medina, where a large number of
people had already embraced Islam and become his followers. This was
the turning point in his life. The people of Medina not only believed
in him and his message but also made him the head of their new Islamic
state. Here Prophet Muhammad (pbuh), in addition to his moving appeals
for individual change of heart and transformation of character, worked
out the social implications of his message. The many revolutionary
changes that he introduced included the raising of women to a position
of equality with men, taking steps to abolish slavery, total
prohibition of all kinds of intoxicating drinks and of gambling,
putting an end to exploitation of every kind, doing away with
priesthood and granting religious freedom to all individuals and
communities, bringing into force the most enlightened code of laws
ever known to man and the establishment of a welfare state and a form
of administration which was an ideal blend of justice and mercy. He
brought into being a universal brotherhood in which there was no
distinction whatsoever on the basis of race, color, language, wealth
or sec. The distinguishing feature of those who joined this fold was
zeal for the Worship of One God and humanity. After accomplishing his
mission, Prophet Muhammad (pbuh) the last prophet of God, departed
form this world in the year 632 A.C., leaving behind the Glorious
Qur'an which was revealed to him by God, and his own sayings, to guide
people for all times to come.
The Ideal Character
The Prophet of Islam lived a life which can only be described as
godly. He was the model par excellence for men in various situations
and walks of life, as the Glorious Qur'an says:
(Verily in the Messenger of God ye have a perfect example for him who
looketh unto God and the Last Day and remembreth God much)
(33:21)
(O Prophet! Lo! We have sent thee as a witness and a bringer of good
tidings and a warner, and as a summoner unto God by his permission,
and as a lamp that giveth light)
(33:45.46)
He lived up to the highest ideals of the Glorious Qur'an and
exemplified in his life the virtues mentioned in the book of God. When
his wife, 'Aishah, was questioned about his morals, her reply was,
"His morals are the Qur'an". Conversely, when she asked to explain
certain ethical injunctions in the Qur'an she did so by illustrating
them from the Prophet's life and behavior.
To say that he was sinless would be only a negative description of the
Man of God who had conquered all temptations and passions and lived
only for the sake of God and in complete accord with the Will of God:
(Say: Lo! my worship and my sacrifice and my living and my dying are
for God, Lord of the worlds)
(Qur'an 6:162)
He was, as the Qur'an describes him, a "mercy to all nations". His
compassion extended to friends and foes alike, "Do you love your
Creator? Love your fellow creatures first", was his advice to his
followers. He felt extremely concerned at the depraved and corrupt
state of the people around him. It grieved his heart very much when as
the head of the state, he had to pass an order of punishment on any
one for the sake of justice or for the security of the young republic.
But for his own sake he never even lifted his finger against any one.
When at a critical moment some one asked him to cure his enemies and
persecutors, he replied:
"I have not been sent to curse but as mercy to mankind. O Lord, guide
my people for they know not."
(As-Suyuti, Aj-Jami` As-Saghir)
At the conquest of Mecca (to give just one instance out of many) he
freely forgave all his enemies, who had spared no effort to annihilate
him, his Religion and his followers, and were guilty of murder and
persecution. He told them. "this day there is no reproof against you".
Here is a practical example of the maxim "Love your enemies". He had
come to reclaim and reform the fallen humanity and he won the hearts
of the anti-social elements of his time by love and kindness. His
charity and readiness to help the people in all possible ways were
proverbial. He was the greatest friend of the poor and the downtrodden.
He strove all his life to lead mankind to One True God, to make them
godly, to rescue them from error, superstitions and sins, but in
inviting them to the truth he faithfully observed the Qur'anic injunction,
(There is no compulsion in religion)
(2:256)
He had imbued himself with Divine qualities and caused his fellow-men
to sake the greatest step towards the Divine. Yet he remained humble
and modest, conscious always of his nothingness before God, and from
the highest peak of moral and spiritual perfection to which he had
attained, he cried out to the people,
(Iam only a mortal like you)
(Qur'an 41:6)
next time we will talk about Non Muslims' tributes to the Prophet

Islam and Christianity -- part1

Form the book
((Islam and Christianity /
by Ulfat 'Aziz-Us-Samad –
published by Al-Falah Foundation
www.falahonline.com ,
ISBN:977 -5813-14-X ))

It is therefore with a feeling of deep love and respect for both Jesus
and Muhammad (pbut), and for the religions which they preached, that I
embark upon a comparative study of Islam and Christianity. If at times
I find myself disagreeing with the Christians, it is not over the
religion of Jesus, but over the altered shape and features that they
developed after his departure. In the words of Lord Headley, "Islam
and Christianity, as taught by Christ himself, are sister religions,
only held apart by dogmas and technicalities which might very well be
dispensed with" ((Lord Headley : A Western Awakening to Islam, P.15))

The Authenticity of the Qur'an
On the other hand, there is no such doubt about the Glorious Qur'an.
It contains nothing but the revelations received by the Prophet
Muhammad (pbuh). The revelations came to him in fragments, from time
to time. As soon as he received any, he used to communicate it to his
Companions and ask then not only to commit it to memory, but also to
write it down. Muhammad (pbuh) used to indicate in a precise manner
the place to which the revelation belonged. Thus the complete Qur'an
was committed to writing and also preserved in the hearts of hundreds
of Muslims in the life time of the Prophet.
After the demise of the Prophet, Abu Bakr, the first Caliph, charged
Zaid ibn Thabit with the task of preparing an authentic copy of the
entire text in the form of a book. The Companions of the Prophet wrote
the revelations that had come to the prophet on parchment or pieces of
leather. Zaid ibn Thabit collected all these and after comparing them
with what the followers of the Prophet had learnt by heart, compiled a
copy, called Mushaf (bound leaves). About the genuineness or
correctness of which there was absolutely no doubt.
At the order of 'Uthman, the third Caliph, seven copies of the Mushaf
edition of the Glorious Qur'an, again confined by the memory of those
who had learnt it by heart (hafiz), were prepared and sent to the
different centers of the vast Islamic world. One of these seven copies
is still in existence in Tashkent. The Czarist government of Russia
had published it with a facsimile reproduction; and we see that there
is a complete identity between this copy and the text otherwise in use
all over the world. The same is true of the other extant MSS of
Qur'an, complete or fragmentary, dating from the first century of the
Muslim era.
From the time of the Prophet to our own time the practice of learning
the whole of the Qur'an by heart has continued unbroken, and the
number of huffaz can now be counted by hundreds of thousands all over
the world. The result is that no scholar, Eastern or Western, Muslim
or non-Muslim, has ever cast any doubt on the purity of the text of
the Glorious Qur'an. Even such an unfriendly critic as Sir William
Muri (( The life of Mohamet, Introduction, p.18)) writes about the
Qur'an:
" There is probably in the world no other book which
has remained twelve centuries with so pure a text"

next time we will talk about (The Prophet Muhammad phuh)

Why we Chose Islaam

http://www.khayma.com/librarians/call2islaam/articles/why_we_chose_islaam_main_page.html

Notes on the Evils of Innovation (in the Religion)

The Deen is complete:

Allaah says,

"this day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion" (Surah Al-Ma'idah 5:4)

This verse embodies a clear statement that the religion has been completed and so has no need of addition and deletion, and our noble Messenger (SAW) said, "there is nothing that Allaah ordered you with except that I have ordered you with it, and there is nothing that Allaah forbade you from except that I have forbidden you from it" (al-Bayhaqee and others)

And he (SAW) said, "there is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it" (Musnad ash-Shaafi'ee and others).

So the Prophet Muhammad (SAW) fulfilled the trust placed upon him by Allaah completely, explaining the religion to the people in it's inward and outward form, making clear the lawful from the prohibited, the encouraged from the discouraged, even to the extent that he taught us the manners of going to the toilet, the manners of having sex with our partners etc.

Allaah says in His Book,

"and We have revealed to you a Book explaining everything" (Surah An-Nahl 16:89),

and He says,

"We have neglected nothing in the Book" (Surah Al-An'am 6:37).

So in the Qur'aan is explained the principles of the religion, tawheed in all it's various categories, even to the extent that it teaches us the manners of sitting in circles, visiting other peoples houses, the correct clothing etc.

The Importance of Sticking to the Sunnah:

Allaah says,

"indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." (Surah Al-Ahzab 33:21),

He also says,

"so if you obey him (i.e. Muhammad), then you will be guided" (Surah Al-Furqan 25:54)

The Messenger of Allaah said, "I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allaah and my Sunnah" (al-Haakim)

And he (SAW) also said, "and you will live to see great difference, so cling to my sunnah and the sunnah of the rightly guided caliphs after me, even if it be with your teeth" (Bukhaaree)

The Taabi'ee, the Imaam, az-Zuhree commented, "clinging to the sunnah is to be saved, as Imaam Maalik said, 'like the Ark of Noah', he who embarked upon it was saved, and he who did not was destroyed." (ad-Daarimee)

In these narrations is clear evidence that the way of salvation and safety is to closely follow the Sunnah of our Prophet (SAW), and not to deviate from his path, not accepting the guidance of another individual, nor accepting a corrupted form of the Sunnah. Allaah says,

"and whosoever contends with the Messenger after guidance has been made clear to him, and follows a way other than the way of the believers, We shall leave him in the path he has chosen, and land him in Hell, what an evil destination!"

The people will attempt to corrupt the Sunnah:

We are taught in the revelation that the sunnah shall become corrupted and this corruption would become the norm, so much so that the people who follow the sunnah would become as strangers, and those that call to purifying the sunnah would be slandered and reviled. The Prophet (SAW) said, "Islaam began as something strange, and it shall return as something strange as it began. So Tooba (a tree in paradise) to the strangers." It was asked, "who are the strangers?" He replied, "those that purify and correct what the people have corrupted of my sunnah" (Tabaraanee in al-Kabeer [6/202])

And what is this corruption? It is none other than innovation, introducing into the pure religion of Allaah new ways of worshipping Him that He has not taught, blemishing His religion with our whims and desires, something that Allaah Himself condemns,

"or do they have partners that legislate some religion which Allaah has not given permission for?" (Surah Ash-Shura 42:21)

The Companion, Abdullaah ibn Mas'ud laments, "how will it be when the trials overcome you, in which the young grow old and the old grow senile. And the people take the bid'ah as the sunnah, and when it changes they say: the sunnah has changed. It was said: when will this be O Abu Abdurrahmaan? He replied: when your speakers are many and your scholars are few, and the wealthy ones are plenty and the trustworthy ones are few." (ad-Daarimee)

How true this statement is today, that the innovations have become so widespread in the religion that the people have taken then to be the sunnah. And when the true scholar speaks out against these innovations he is labelled as a 'wahhabi' by the people because to them it seems that he is changing the sunnah. To Allah we complain of the ignorance of our times!

Only Allaah (SWT) has the right to tell us how to worship Him:

"follow that which has been revealed to you from your Lord, and do not follow as Friends and Protectors other than Him" (Surah Al-A'raaf 7:3)

From the tafseer of this verse we learn that this verse embodies a categorical statement that the privilege to tell people how to worship Allaah belongs to Allaah Alone. And how could it be otherwise when the true meaning of ibaadah is to worship Allaah in a way which He is Pleased with and not according to our desires,

"and who is more astray then the one who follows his own whims and desires devoid of revelation" (Surah Al-Qasas 28:50)

In this regard the Prophet (SAW) said, "I warn you of the newly invented matters (in the religion),and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire" (an-Nasaa'ee)

And he (SAW) used to say at the beginning of his lectures, "and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad (SAW), and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)

And he (SAW) commanded us, "whosoever does an action which we have not commanded then it must be rejected." (Muslim)

And again, "whosoever introduces into this religion of ours that which is not part of it then it must be rejected" (Ahmad)

'And in this hadeeth is a clear evidence that every action which is not legislated in the sharee'ah must be rejected' [Jaami al-Ulum of ibn Rajab 1/120]

So every bid'ah that is introduced in the religion has to be rejected because only Allaah and His Messenger (SAW) have the right to legislate in the sharee'ah of Islaam.

Hence in the light of what has preceded we can now give the formal sharee'ah definition of bid'ah:
"a newly invented way (in beliefs and actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof, neither in it's foundations nor in the manner in which it is performed." [al-I'tisaam 1/231 of ash-Shaatibee]

And in what has preceded is ample evidence for any fair-minded Muslim that all bid'ah is blameworthy, and in fact a major sin. But unfortunately the Muslims are in such a state today that the words of Allaah and His Messenger (SAW) are no longer enough to convince them. And certain groups of people have come up with a new belief to assist them with the destruction of Islaam. The belief of 'bid'ah hasanah', i.e. a good bid'ah, meaning that a scholar can introduce a new action of worship in Islaam which can be considered to be good as long it does not contradict any of the principles of Islaam. A belief that has absolutely no foundation in Islaam at all. So we resort to the sayings of the Companions and the Imaams to illuminate the road ahead of these people.

The sayings of the Companions:

Abdullaah ibn Umar (RA) states, "every innovation is misguidance, even if the people regard it as good." (ad-Daarimee)

This narration is enough to demolish the concept of 'a good bid'ah', for you have amongst the most knowledgeable companions of Muhammad (SAW) saying the exact opposite. So who do you choose to follow, ibn Umar or these modern day Shaykhs and Mullahs who are Imaams of their own whims and desires.

Abdullaah ibn Abbaas (RA) said, "do not sit with the people of innovation, for verily their sittings are a sickness for the hearts" [ash-Sharee'ah pg 65 of al-Aajurree (d.360)]

Mu'aadh bin Jabal (RA) used to say, whenever he sat in a circle of knowledge, "and I warn you of what is innovated, for all that is innovated is misguidance" [ash-Sharee'ah pg.55, also Abu Dawood with similar wording]

Abdullaah ibn Mas'ud (RA) said, "follow the sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you." [ad-Daarimee]

Hudhayfah bin al-Yaman said, "every act of worship that the Companions did not do, do not do it" [Abu Dawood]

Is this not enough? That the Companions tell us to follow the way of Muhammad (SAW) and not to make up new ways of worship? "whomsoever Allaah guides to the truth, none can misguide him, and whomsoever Allaah misguides, none can guide"! [Muslim]

The sayings of the Second and Third generation scholars:

Hasan al-Basree said, "do not sit with the people of innovation, do not debate with them or listen to them" [ad-Daarimee 1/121]

Abu Aaliyah said, "learn Islaam. Then when you have learned Islaam, do not turn away from it to the right or to the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his companions were upon And beware of these innovations because they cause enmity and hatred amongst you, but stick to the original state of affairs that was there before they divided." [al-Hilya of Abu Nu'aym 2/218]

Sufyaan ath-Thawree, "innovations are more beloved to Satan than sin. Since a sin mat be repented from but an innovation is not repented from" [Sharh Usul I'tiqaad of al-Laalikaa'ee (d.414) no.238]

This is because the innovator believes that he is doing something good and therefore sees no need to repent.

He also said, "so cling to the original state of affairs" [al-Hilya 6/376] meaning stick to the Way of Muhammad (SAW) and his Companions.

Imaam al-Awzaa'ee said, "patiently restrict yourselves to the sunnah, stop where the people stopped, say what they said, avoid what they avoided. Take to the path of the salaf, for indeed what was sufficient for them was sufficient for you." [ash-Sharee'ah pg. 58]

Ibraaheem al-Masayrah said, "he who honours an innovator has assisted in the demolition of Islaam" [Sharh Usul I'tiqaad 1/139]

The sayings of the Later Imaams:

Imaam Abu Haneefah said, "stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" [Sawnul Muntaq of as-Suyutee pg.32]

Imaam Maalik said, "he who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad (SAW) has betrayed his trust to deliver the message as Allaah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today." [al-I'tisaam]

He also said, "how evil are the People of Innovation, we do not give them salaam" [al-Ibaanah of ibn Battah (d.387) no.441]

Imaam Ahmad said, "the fundamental principles of the sunnah with us are:.avoiding innovations and every innovation is misguidance" [Usul as-Sunnah of Imaam Ahmad pg.1]

As for the narrations from Imaam ash-Shaafi'ee in which he categorises bid'ah into two, then it is weak as all of it's chains of narrations depend upon unknown narrators. [al-Bid'ah of Shaykh Saleem al-Hilaalee, al-Masaabeeh fee Salaatit Taraaweeh of as-Suyutee with Alee Hasans footnotes]. Not only this but in his risalah he rejects the concept of istihsaan because 'the person doing so has legislated in the sharee'ah' i.e. without permission from Allaah.

Imaam Bukhaaree said, "I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'" [Imaam Bukhaaree's article on belief as quoted in Sharh Usul I'tiqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abee Shaybah.]

What I have narrated here is just a small number of the many narrations that I have in front of me from various books, I have tried to quote as best to my ability only authentic narrations, and Allaah knows best. It is good to know that the early Imaams were prolific in writing and warning against bid'ah, and even today we have a number of books from them dealing just with this topic. Amongst them: al-Bid'ah of al-Qarnushi, al-Bid'ah of ibn Waddah, al-I'tisaam of ash-Shaatibee and many more.

So once this topic becomes clear, a truth that none can deny, then know that all these innovations in the religions are a clear denial of the above mentioned verses and ahaadeeth, for none were done by the Companions.

So I leave you with the hadeeth of the Prophet (SAW), "so he who follows my sunnah has been guided, and he who follows the innovations has been destroyed." (Ahmad)

And our Lord the Most High is the One that guides to attaining the truth.

Tarbiyah: The Key To Victory

The Ways in which Creation Operates

Jubayr ibn Nufayr said: Once, when Cyprus was conquered and its people were divided and they used to cry to each other, I saw Abud-Dardaa sitting alone crying. So I said: O Abud- Dardaa! What makes you cry on this day in which Allaah has strengthened Islaam and its people? So he said: "Woe be to you O Jubayr. How insignificant the creation is to Allaah when they abandon His commands. Between us is a nation, who were evidently strong and had dominion, they abandoned the commands of Allaah, so see what has become of them!"[2]

So this is a clear and indisputable evidence that cultivation and education upon the commands of Allaah - with the beneficial knowledge and righteous actions - is the basis for achieving the help of Allaah; whilst abandoning this is the cause for defeat. "Indeed, Allaah - the One free from all defects, the Most High - has established certain Sunan (ways and causes) upon His creation, whosoever fulfills them will achieve success and felicity, but whosoever turns away from them has indeed gone astray. Allaah the Most High - explains this Sunan with regards to those who disbelieve:

"Similar Sunan were faced by people before you, so travel through the earth and see what was the end of those who disbelieved."[3]

And He - the Most Perfect - says:

"Such was the Sunnah (way) of Allaah with those who lived before. Indeed, in the Sunnah of Allaah you will find no change."[5]

This established Sunan, or way in which Allaah's creation operates, is not only for one particular nation to the exclusion of others, nor for any one particular era to the exclusion of others. Rather, this matter was practically taught to even the first of the Muslims, the Sahaabah - may Allaah be pleased with them all - as in the battle of Uhud, when the Messenger of Allaah sallallaahu 'alayhi wa sallam commanded the archers to remain in their positions, yet they disobeyed his order; which resulted in their defeat:

Lessons from the Battle of Uhud

Al-Baraa' ibn 'Aazib radiallaahu 'anhu said: We encountered the pagans on that day [of Uhud] and the Prophet sallallaahu alayhi wa sallam positioned a group of archers and appointed 'Abdullaah ibn Jubair to be in command of them and said: "Do not leave this position, if you should see us conquer them, do not leave this position; and if you should see them conquer us, then do not come to our aid." However, when we met the enemy they fled on their heels, until I saw their women running towards the mountain, lifting their dresses from their legs, thus exposing their ankle-bracelets. Some people started saying: The booty, the booty! So 'Abdullaah ibn Jubair said: The Prophet sallallaahu 'alayhi wa sallam has taken a promise from me not to abandon this position. However, his companions refused to stay. So when they refused, Allaah confused them, such that they did not know where to go; due to which they then suffered seventy deaths...."[6]

Imaam Ibn al-Qayyim (d 751H) - rahimahullaah - said: "This calamity which struck them was caused by their own actions. So our Lord said:

"When a single disaster struck you, whereas you struck them with a disaster twice as great, do you then say: from where did this come? Say: It is from your own selves! Indeed, Allaah has power over everything."[7]

And He mentioned this itself; in that which is more general than this in the Makkan soorahs. He said:

"Whatever misfortune befalls you is because of what your own hands have done, yet for many He grants forgiveness."[8]

"Whatever of good comes to you, it is from Allaah; and whatever misfortunes befall you, it is from your ownselves."[9]

So the good and the bad here are blessings and misfortunes. So the blessings of Allaah are something which He has favoured you with, whilst the misfortunes have sprung from your own selves and your actions. So the first is from His grace and the second is from His justice. And the servant is always between His grace and His justice; His grace is upon him, His judgement in him and whatever He decrees is just. And Allaah concluded the first Aayah with His saying: "Indeed Allaah has power over all things." After His saying: "Say: It is from your own selves!" Thus indicating to them about the generality of His Power along with His Justice - and He is the Most Just, the All-Powerful."[l0]

Disobedience Results in Defeat

And the story of this battle of Uhud must give us the du'aat (callers), an important lesson by which we benefit in our lives, which is that: "When the Muslims suffer defeat in jihaad or in da'wah, then they should blame themselves and straighten their course; and they should weigh their actions with the true scales. Since Allaah - the Mighty and Majestic - has informed the Muslims that the reason for their defeat in the battle of Uhud was themselves, and this was the same reason on the day of Hunayn. And it is from the Sunan of Allaah that He does not remove a blessing from a people which has been given to them, unless they change what He has given them of eemaan (faith), guidance and good. Allaah says:

"That is because Allaah will never change the favour which He bestows upon a people, until they change themselves."[11]

And this verse shows us the history of our Islaamic Ummah in the best way. So our Salafus-Saalih (Pious Predecessors) clung to the blessings of Allaah upon them, and the most important of these blessings is the correct 'aqeedah (beliefs) and noble manners; and they kept away from disunity and splitting. They took hold of those prescribed reasons which made them the best of nations ever raised for mankind, and thereby deserved through this, the victory of Allaah, establishment upon the earth and the various tribes and nations being made subservient to them.

After them came a people who changed that which the Messenger of Allaah sallallaahu 'alayhi wa sallam and his Companions were upon, in 'aqeedah and methodology, with their own customs, ways and manners. They split into groups and parties and raised up the banner of jaahiliyyah (pre-Islaamic ignorance), so Allaah made them despicable, causing the lowly nations to dominate over them. So the best of them were attacked and the minds of the children were brainwashed, and they became scum, like the scum upon the waves.

So if the Muslims desire good, unity and establishment upon the earth, then they should make their manners and behaviour like that of the Salaf of this Ummah and begin by changing themselves. However, he who is unable to change even himself, will not be able to change his family, not to mention changing the Ummah.

And then this aayah comes between two aayaat, which informs us about the people of Fir'awn - and those nations and tribes which preceded them - who disbelieved in Allaah and His Signs. There was much oppression and sin committed amongst them, so Allaah destroyed them. So take heed - O people of understanding and hearts - and beware of the punishment and the power of Allaah! And know that change begins with the soul and is not achieved through having many helpers, nor strength of information, nor the clamour of those who clap and shout, nor by the arenas and streets being filled with huge crowds.

Indeed, the leaders of our Ummah - those through whom Allaah gave honour and might to His Deen - when the conquest of a city was delayed for them, then they gathered the army and asked them two questions, for which there was no third: [i] What are the Sunnahs that you have fallen short in complying with? [ii] What are the sins you have committed?![12]

Therefore, they used to take account of themselves, and they used to fear the spread of sins amongst themselves. The leader used to be a good example for his army, with regards obedience to Allaah and fear of Him. However, as regards us today, then we read the previous aayah and we read other aayaat which are like it, such as the saying of Allaah - the Most High:

"Never does Allaah change the condition of a people, until they change themselves. But when Allaah wills punishment for a people, then there can be no turning it back, nor will they find besides Him any helper."[l3]

However, along with this, these sublime aayaat do not deeply enter into our hearts. We accuse the east and the west, but we do not accuse ourselves and we take a very precise account of other people - such that it contains no pity, nor mercy - but we do not take account of our ownselves."[14]

From Where Will the Help Come?

Due to all this, Allaah attached His help and assistance for His servants, to the servants aiding Him, and this does not come about except with true tarbiyah (cultivation and education) and sincerely clinging to the truth. So He - the Most Perfect - says:

"Indeed Allaah will help those who help His (cause). Indeed Allaah is Exalted in Might, all-Powerful."[15]

'Urwah ibn az-Zubayr (d.94H) - rahimahullaah - said: When the people were equipped and ready to proceed to Mu'tah, he said to the Muslims: "May Allaah accompany you and defend you. " .... Then they went on until they reached the land of Shaam (Syria, Jordan and Palestine), where they were informed that Heraclius had arrived at al-Balqaa with one- hundred thousand Romans, and added to them - from the Arab tribes of al-Hazm, Jadhaam, Balqeen and Bahraa - another one-hundred thousand men. So the Muslims waited for two nights, considering what to do. So they said: We will write to the Messenger of Allaah sallallaahu 'alayhi wa sallam and inform him about the number of the enemy. He said: But 'Abdullaah ibn Rawaahah encouraged the people to bravery and said: "By Allaah, O people! That which you hate is what you had come out for. You seek martyrdom. We do not fight the enemy merely with what we have prepared, nor with strength, nor with large numbers. We do not fight them except with this Deen that Allaah has blessed us with. So go forth, because it is only one of two good things: either victory, or martyrdom. He said: So the people said: By Allaah! Ibn Rawaahah has spoken the truth. So the people continued." [16]

The Mufassir and Imaam, ash-Shanqeetee (d.1393H) said:
"Allaah - the Mighty and Majestic - explains in the above noble aayah that He has sworn to help and give victory to those who help Him. It is known that the help and victory of Allaah comes by following what He has prescribed, obeying His command, avoiding His prohibitions, by helping His Messengers and their followers, aiding His Deen and fighting against His enemies and overpowering them - until the word of Allaah is made uppermost, whilst the word of His enemies is debased and made low. Then Allaah - the Most High, the Most Magnificent - explains the characteristics of those whom He has promised would receive His help and victory, distinguishing them from others. So He said, whilst explaining those to whom He swore He would aid and give victory to - because He is the one to aid and give victory:

"Those who, if We establish them in the earth, establish the prayer, give the zakaah, enjoin the good and forbid the evil."[l7]

And that which this noble aayah indicates is that whosoever aids Allaah, then Allaah will aid Him. This is clearly explained in other than this place, such as His - the Most High's - sayings:

"O you who Believe. If you help Allaah, Allaah will help you; and establish your feet firmly. But those who disbelieve, for them is destruction and Allaah will make their deeds vain."[l8]
"Indeed, Our Word has gone forth of old for our slaves, the Messengers, that they will certainly be victorious; and that Our forces will certainly be triumphant."[19]
"Allaah has Decreed: It is My Messenger and I who will prevail."[20]
"Allaah has promised to those amongst you who believe and do righteous actions that He will grant you the Khilaafah in the land."[21]

And in His - the Most High's - saying:

"Those who, if We establish them in the earth, establish the Prayer, give the Zakaah, enjoin the good and forbid the evil."[22]

In it is a proof that there is no promise from Allaah of His help, except by establishing the Salaah, paying the Zakaah, enjoining what is good and forbidding what is evil. So it is these whom Allaah will establish upon the earth and will strengthen His Word through them. However, those who do not establish the Salaah, nor pay the Zakaah, nor enjoin the good or forbid the evil, then there is no promise for them from Allaah that He will aid and grant them victory. They are not from His party, nor are they his friends - those who have the promise of His help and victory. Rather, they are the party of Shaytaan and his friends. So if they were to expect the help of Allaah and the fulfillment of His promise upon them, then their example is like that of a hired worker who refuses to do the job that he was hired for, yet he expects to be rewarded. So whosoever is like this, then he has no intellect![23]

The Fruits of Disagreement

There is here, an important point that must be mentioned, which is that disagreement, opposing views and mutual disregard is one of the greatest causes of defeat. This - in reality - is due to a deficiency in tarbiyah (education and cultivation) and therefore it is one of those matters which prevents victory.

Imaam ash-Sha'bee (d.104H) said:
"No nation differed after its Prophet, except that the people of falsehood from it, gained ascendancy over its people of truth."[24]

And this - as has preceded - is precisely what happened to the Sahaabah (Companions), those who were educated and cultivated under the shade of Revelation, with their Prophet sallallaahu 'alayhi wa sallam. So what is the case of those who come after them?!

Indeed: "Allaah - the Mighty and Majestic - explained that one of the greatest causes for the loss suffered by the Muslims at the battle of Uhud was the differing and ikhtilaaf (disagreement) of the archers, and that some of them disobeyed the order of the Messenger of Allaah sallallaahu 'alayhi wa sallam. About this Allaah - the Most High - said:

"Indeed, Allaah did fulfill His Promise to you when you were killing them by His Permission; until you lost your courage and began disputing about the command, and disobeyed, after He showed you that which you love. Amongst you are some that desire this world and some that desire the Hereafter. Then He made you flee from them, that He may test you. But He forgave you, and Allaah is Most Gracious to the Believers."[25]

So in all the battles of the Messenger of Allaah sallallaahu 'alayhi wa sallam, the Muslims were a single rank and a single jamaaah ' (united body), taking orders from a single leader. Allaah - the Most High - said:

"O you who Believe! When you meet an enemy, be firm against them and remember Allaah a lot so that you may be successful. And obey Allaah and His Messenger, and do not dispute less you lose courage and your strength departs. And have sabr (patient perseverance), indeed Allaah is with the patient ones."[26]

So obedience to Allaah and His Messenger means being free from defect and blemish in both 'aqeedah (beliefs) and manhaj (methodology), just as it means agreement in direction and where instructions are taken from. However, defeat is the result of disunity and disagreement between the hearts, and in having many leaders and many jamaa'ahs (groups and parties).

There has - in this present age - been no battle in which we have participated, except that in it we were differing and disputing parties, having differing leaderships and having mutual hatred. So how is it possible to achieve victory and establishment?! Indeed, everyone talks about bringing about unity, and writes about it and looks forward to it. However, the results are sorrowful and destroy and frustrate the hopes. After every attempt it becomes clear that every group strove to cause difficulties for the others; and to plot against them; and to make conditions upon them which conflict with the goals of unity and harmony. So the attempt that will be effective and successful must have as its goal, corrections for the ailments of the hearts and souls..... So when the souls are changed and the hearts are filled with taqwaa (piety, fear and obedience to Allaah), then everything in our lives will be changed."[27]

Lessons from the Battle of Hunayn

Thus the cause for the defeat has been very clearly manifested, and it is a deficiency in the tarbiyah (education and cultivation). Another clear manifestation of this also, is what happened in the battle of Hunayn, about which Allaah - the Most High - said:

"And on the day of Hunayn, when you rejoiced at your great number, but it availed you nothing; and the earth vast as it is - was straightened for you, then you turned back in flight."[28]

Imaam Ibn al-Qayyim said:
"So from the wisdom of Allaah, He first gave them a taste of the bitterness of defeat and of being overcome - despite their large number, preparation and strength - in order that heads which had been raised up due to the conquest of Makkah, should be lowered. For they did not enter His land and His Sacred Precinct (i.e. Makkah) in the way the Messenger of Allaah sallallaahu 'alayhi wa sallam entered it; lowering his head with humility, upon his horse - to the extent that his chin nearly touched the saddle - out of humility before His Lord, humbling himself before His Greatness and submitting to His Might. This was due to the fact that Allaah had made lawful His Sacred Precinct and His Land for him, and He had not made it lawful to anyone before him or after him. All of this occurred so that he should make clear to those who said: "We will not be defeated today because of our numbers!!" Explaining to them that the victory comes only from Him and that whomsoever He aids, then none can overcome him; and whomsoever He forsakes, then there is none to grant victory to him, besides Allaah. And that He - the Most Perfect - took it upon Himself to aid and grant victory to His Messenger and His Deen - not due to their large numbers which they (falsely) delighted in, since that was of no avail to them. Rather, they fled, turning their backs. So when their hearts had become downcast, Allaah sent them the removal of their distress and a prior taste of victory, by sending down His tranquillity upon His Messenger and upon the Believers and by sending down the unseen forces (i.e. the Angels). So from His wisdom - the Most Perfect - was that he only granted victory and its gifts to them when their hearts had become downcast and saddened:

"And We desired to favour those who were weak in the land and to make them leaders and make them the inheritors, and to establish them in the land. And We let Fir'awn and Haamaan and their hosts receive from them that which they feared."[29]"[30]

Impatience: An Obstacle against Tarbiyah

From that which negates tarbiyah and prevents its completion is: being hasty and having lack of sabr (patient perseverance). This produces a negative result, the least of which is a delay in the victory. Our Lord - the Most Perfect - said:

"And what made you hasten from your people, O Moosaa? He replied: They are close on my footsteps, and I hasten to you - O my Lord - that you might be pleased. " [31]

A clear goal and a clear intention: I have hastened to you - O my Lord - to please you. So Allaah said:

"Indeed We have put your people to fitnah (trial and tribulation) in your absence. And indeed as-Saamiree has led them astray."[32]

So this is Moosaa 'alayhis-salaam, and he was one of the Oolul-'Azm (foremost in resolve) from the Messengers, yet he sought to hasten the affair. So when he sought to hasten the affair, fitnah (trial and discord) occurred amongst his people which was that they began worshipping others besides Allaah - the Mighty and Majestic. Allaah - the Most High - said:

"So patiently persevere, and let not those who have no yaqeen (certainty of faith) discourage you from conveying Allaah's Message."[33]

Imaam al-Baghawee (d.555H) - rahimahullaah - said:
"Meaning: do not let those who have no certain faith lead you into ignorance and into following them upon misguidance."[34]

Ibn al-Qayyim - rahimahullaah - said:
"Whosoever considers the trials and discords that have come upon Islaam - the small and the great of them - will realise that they were due to abandoning this principle of not being hasty, and of having sabr upon that which is harmful, and seeking to remove the harm in a hasty manner. This in turn produces that which is greater and worse than the initial harm."[35]

So this is a word from a Scholar who has carefully and thoroughly examined the Book and the Sunnah, and has likewise carefully examined the condition of the Muslims, and therefore said what he said - may Allaah have mercy upon him.

Tarbiyah and Sabr: the Key to Victory

The teacher, Muhammad Qutb - may Allaah guide him - said in his book: Waaqi'unal-Ma'aasir, and he was speaking about the Islaamic Movements of Egypt, internally and externally, he said: "So with regards to within the country, then there occurred from them hastiness in showing the strength of the jamaa'ah ' (i.e. the Muslims) - whether in making themselves manifest, or in demonstrations, protest marches, entering into political affairs of the time - such as fighting the communists; and supporting the affairs of the country in the security council, and other than that. It is as if the jamaa'ah - each and every time - wanted to say: we are here, and we are able to do such and such.... Leaving aside the matters of the day, then was this something which was permissible for the Muslim jamaa'ah to enter into? Or was its obligation to call to the correction of the fundamental manhaj (methodology) of living, to the establishment of the firm pillars and to the perfection of the desired tarbiyah. However, seeking to hasten the movement before its time, then produced an effect upon the overall direction."[36]

I say: What will very clearly demonstrate the matter of hastiness and its many negative effects is the saying of Allaah - the Most Perfect, Most High - when He said:

"Have you not seen those who were told to hold back their hand from fighting, and offer Salaah (Prayer) and give the Zakaah. But when fighting was prescribed for them, behold! a section of them fear men as they fear Allaah, or even more. They say: Our Lord! Why have you prescribed fighting for us. Would that you had granted us respite for a short period."[37]

"So those who were resolved upon Jihaad and loved it, when they were tested with it, they were averse to it and fled from it."[38] And they were from the Companions of the Prophet sallallaahu 'alayhi wa sallam - those who received tarbiyah (cultivation and education) beneath the shade of Revelation and who were guided by the Sharee'ah. So how about those after them - the greatest of whom cannot even reach a handful, or even half a handful, of their calibre?!

So finally: due to all that has preceded, it has been said by the Callers to Islaam and the people of culture, and the people of Movements after previously denying it: "Indeed I certainly believe in the strength of Knowledge, and I believe in the strength of culture and learning, but I have a greater belief in the strength of tarbiyah."[39]

And only Allaah guides to the Path that is straight.

References

1. From At-Tasfiyah wat-Tarbiyah wa Atharahumaa fee Isti'naafil-Hayaatil-lslaamiyyah (pp.125- 137).
2. Related by Imaam Ahmad in az-Zuhd (2/63) and Abu Nu'aym in Hilyatul-Awliyaa (l/216-217).
3. Soorah Aal-'lmraan 3: 137
4. Soorah al-Ahzaab 33:62
5. Qul Huwa Min 'Indee Anfusakum (p.58) of Muhammad Suroor.
6. Related by al-Bukhaaree (no.4043).
7. Soorah Aal-lmraan 3:165
8. Sooratush-Shooraa 42:30
9. Sooratun-Nisaa 4:79
10. Zaadul-Ma'aad ( 3/238).
11. Sooratul-Anfaal 8:53
12. Such as the advice given by Umar ibn al-Khattaab to Sa'd ibn Abee Waqqaas and his army - radiallaahu 'anhumaa - as occurs in 'Iqdul-Fareed (1/40).
13. Sooratur-Ra'dd 13:11
14. Qul Huwa Min 'Indee Anfusakum (pp.59-62).
15. Soorah Hajj 22:40
16. Related by Abu Nu'aym in Hilyatul-Awliyaa (1/119).
17. Soorah al-Hajj 22:41
18. Soorah Muhammad 47:7
19. Sooratus-Saaffaat 37:171-173
20. Soorah al-Mujaadalah 58:21
21. Sooratun Noor 24:55
22. Soorah al-Hajj 22:41
23. Adwaa'ul-Bayaan (5/703-704) of 'Allaamah ash- Shanqeetee.
24. Related by Abu Nu’aym in al-Hilyah (4/313) and adh- Dhahabee in Siyar A'laamun - Nubalaa (4/311).
25. Soorah Aal-'lmraan 3:152
26. Sooratul Anfaal 8:45-46
27. Qul Huwa Min 'Indee Anfusakum (pp. 93-94)
28. Qul Huwa Min 'Indee Anfusakum (pp. 93-94)
29. Soorah al Qasas 28:5-6
30. Zaadul-Ma'aad (3/477-478) of Ibn al-Qayyim.
31. Soorah TaaHaa 20:83-84
32. Soorah TaaHaa 20:85
33. Soorah ar-Room 30:60
34. Ma 'aalimut-Tanzeel (6/279) of al-Baghawee.
35. A'laamul-Muwaqqi'een (3/4) of lbn al-Qayyim.
36. Quoted in Mawqiful-Mu'min minal-Fitnah (pp. 28-29) by Shaykh 'Abdullaah al-'Ubaylaan - may Allaah protect him.
37. Soorah an-Nisaa 4:77
38. Majmoo'ul-Fataawaa (10/690) of Shaykhul-lslaam lbn Taymiyyah.
39. The saying of Sayyid Qutb - as quoted in Majallatur- Risaalah (no.595/1952C.E.)

The State of the Ummah

A Fundamental Principle

We should know that the Messenger of Allah (saw) was sent by Allah to the whole of mankind, to explain and to make clear to them all that which is good and brings one closer to Allah; and also to explain to them all that is evil and would distance a person from Allah. The reason for this being, that life - with all its variety, colours and manifestations - is built upon two important matters: -

Firstly: Knowing the good - in order to follow it.
Secondly: Knowing the evil - in order to keep away from it.

So, for example, in the matter of Tawheed of Allah (to single out Allah alone for worship) - the crux of Islam - it is built eemaan (faith) in Allah and the rejection of shirk [2], kufr [3] and taaghoot [4]. Eemaan in Allah is good, whilst belief in at-taaghoot is evil. Thus, it is a must to recognise that which is good in order to follow it, whilst knowing also that which is evil so as to keep away from it. Likewise, in the matter of da'wah (calling) to Allah, which is built upon commanding the good (ma'roof) and forbidding the evil (munkar). To command the ma'roof is good and is to be followed, whilst munkar is evil and is to be shunned. Likewise, in ittibaa' (following of) the prophet (saw), which is built upon following his sunnah and turning away from bida' (religious innovations). Sunnah is good and is to be followed, whilst bida' is evil and is to be shunned.

Events to Befall this Ummah

The prophet (saw) informed us of events which will befall this Ummah (i.e. Muslim peoples), some of these narrations speak of good for this Ummah - indicating also that the future, power and honour is for the Muslims; and that they will be established in the land. Other narrations warn us against those evil matters, that which would distance us from Allah - the Most High - and make us weak in front of the nations. We will discuss some of these narrations which mention the two types of weaknesses.

First Type of Weakness Explained

The first of these narrations is that of Thawbaan (ra) the freed slave of the prophet (saw). He related that the messenger of Allah said:

"The nations are about to call each other and set upon you, just as diners set upon food."

It was said: "Will it be because of our small number that day?"

He said: "Rather, on that day you will be many, but you will be like foam, like the foam on the river. And Allah will remove the fear of you from the hearts of your enemies and will throw wahn (weakness) into your hearts."

Someone said: "O Messenger of Allah! What is Wahn?"

He said: "Love of the world and the hatred for death."[5]

This hadeeth explains the first form of weakness, which has befallen the Ummah in all corners of the world, as being a result of inclination to this world, love of it, and being preoccupied with it, whilst turning away from the Hereafter, being distant from it and hatred of death. Hatred of death is a sign of loving this world, since the one who loves this world, hates death. Since, with death, comes the meeting with Allah - the Most Perfect.

Some Benefits of this Hadeeth

From the hadeeth we can conclude the following: -

[i] That the disbelievers attentively observe the Muslim Ummah and study their condition, when they see a weakness they strike at it and if they see a barrier, they destroy it. When they see that the Ummah cannot defend itself, they do not show mercy, since they are the enemies of Allah. So they hate the Muslims because they (the Muslims) call to the worship and obedience of Allah.

[ii] The Muslim lands possess many riches, being sources of goods and blessings. This is why the enemies of Allah desire these lands and try to conquer them.

[iii] The Ummah has reached a level where it cannot defend its honour, riches nor wealth from its conquering enemies.

[iv] The disbelievers have divided the conquered lands of the Muslims between themselves, just like diners when gathered around their dish - what do they do? Each of them take their portion until he is full; and he will not be content with that which is in his plate, except with that which fills. The prophet (saw), warned us about this fact - the cutting up of the Muslim lands, for he said: "You will form different armies, an army in Greater Syria (Shaam), an army in 'Iraaq and an army in Yeman."
I asked: "Which one shall I be with O Messenger of Allah?"
He said: "I advise you with the (army) of Shaam and whoever refuses then let him join the Yemen and beware. For indeed Allah - the Mighty and Majestic-has guaranteed Shaam and its people for me."[6]

[v] That the disbelievers do not fear the Muslims. At the time of the prophet (saw) when the disbelievers heard that the prophet was preparing to engage them in battle, they would become fearful and turn on their heels. This is what happened at the battle of Tabook. At this battle, the prophet (saw) travelled a months journey to fight the Romans, when they heard of the Messenger of Allah's (saw) approach they fled. So the prophet (saw) said:

"I have been given five (things) which no one else before me has been given. I have been aided with fear - a distance of one month's travelling......." [7]

Allah the - the Most High - states: "Soon We shall cast terror into the hearts of the disbelievers, for that, they made Shirk, for which He had sent no authority." [8]

Indeed, fear is a weapon, which Allah implants in the hearts of His enemies. This is why the strength of the Muslims, is not in their great numbers - weapons or wealth - but it is in their aqeedah (belief) and their adhering to it. For today there are plenty of Muslims, but they are like foam, like the foam carried by the waves. And their riches are many but cannot be for them. Rather, it has become the possession of their enemies. For example: The Muslims today approximate over one billion and they grow in number everyday. However, at the same time they are the weakest of nations in every country they are in, being persecuted - why?

Because they have become like foam, like the foam on the waves. Also, the lands of the Muslims possess many riches and minerals, but where does it all end up? With the disbelievers in Europe or America, or it goes to the jews of palestine. The Muslim oil constitutes approximately one third of the world's reserves, but the Muslims are the poorest of people - why?

Because they do not possess anything from their deen (religion), except a name. So they call to it, but all their riches now belong to their enemies.

Second Type of Weakness

The second form of weakness which illustrates the condition of the Muslims today is their being far from the sunnah (example) of the messenger of Allah (saw), and being far away from the correct manhaj (methodology), in a state of innovation.

The prophet (saw) has informed us of this in the hadeeth of Hudayfah (ra) in which he said: "The people used to ask the Messenger of Allah (saw) about the good, and I used to ask him about the evil out of fear that it would reach me.
So I asked the Messenger of Allah: "O Messenger of Allah, we were living in ignorance and evil, then Allah brought this good to us. So will there be any evil after this good?"
He replied: "Yes."
I then asked: "Will there be any good after this evil?"
He replied: "Yes, but it will be tainted."
So I asked: "What will be its taint?"
He replied: "A people who guide others to other than my way, you will approve of some of their actions and disapprove of others."
I further enquired: "Then is there any evil after this good?"
He said: "Yes! Callers at the gates of Hell - whoever responds to their call, they will be thrown into the fire."
I then said: " O Messenger of Allah! Describe them to us."
He said: "They will be from our people and speak our language."
I asked: "So what do you order me to do if that reaches me?"
He said: "Stick to the Jamaa'ah (the united body) of the Muslims and their Imam (ruler)."
I further asked: "What if they have neither jamaa'ah or an Imam?"
He said: "Then keep away from all those sects, even if you have to bite upon the roots of a tree, until death reaches you whilst you are in that state." [9]

A Brief Explanation

(you will approve of some of their actions and disapprove of others.)
Meaning: You will accept the Sunnah from them and reject the bid'ah from them.

(Yes! Callers at the gates of Hell.)
Meaning: Callers inviting to the various deviated schools of thought which will lead their followers to the hellfire.

(whoever responds to their call, they will be thrown into the fire.)
Meaning: Whoever obeys the callers of innovation and misguidance then his end will be the fire, because the Prophet (saw) has said: "Every innovation is misguidance and every misguidance is in the fire." [10]

So the innovation is in the fire along with its companion. Whoever obeys the callers of innovation will be led to the Fire and whosoever obeys the callers of Sunnah will be led to Paradise.

(Stick to the jamaa'ah of the Muslims and their Imam)
Meaning: Stick to the Islamic Empire if they have one. So you migrate to it, live amongst the Muslims, and do not remain in the lands of the disbelievers. And you give the bay'ah (oath of allegiance) to the leader of the Muslims - if they have one.

(I asked: What if they neither have a jamaa'ah or an Imam?)
Meaning: Like today

(Then keep away from all those sects.)
Meaning: Keep away from the callers of misguidance and (religious) innovation, neither being of them, nor aiding or supporting them.

(Even if you have to bite upon the roots of a tree.)
Meaning: Adhere to the Sunnah and cling to its foundations. The meaning of this is not remain in your house and abandon the calling to Allah, nor abandon ordering the good and the prohibiting of evil, since the Prophet (saw) said "Hold fast to my Sunnah and to the Sunnah of my rightly guided caliphs - cling (lit. bite) to it tightly." [11]

And here, in this hadeeth, he has ordered them to cling (lit. bite) to the roots of a tree. So the (roots of a tree) here means the Sunnah.

(Until death reaches you whilst you are in that state.)
Meaning: To die in a state of Islam, as in the saying of Allah:

"And do not die except as a Muslim." [12]

Striking A Balance

The Prophet (saw) has explained in many other ahadeeth that clinging to this world, loving it - whilst neglecting the Hereafter and giving a greater share to worldly matters at the expense of the Hereafter - is also from the causes of weakness amongst the Muslims. These narrations do not mean that a Muslim should ignore this world and not work for it, and become dependant upon others. Rather, he should work, in order to attain his sustenance and support himself so that he is not in need of others.

Indeed the words "aakhirah" (Hereafter) and "dunyaa" (this worldly life) appear in the Qu'ran an equal number of times. This is an indication that a Muslim should maintain a balance between this world and the Hereafter, so he performs righteous deeds and seeks the pleasure of Allah; and he works in this world within the limits of the Shariah (Islamic Law) to obtain a lawful sustenance, in order to provide for himself and have no need to beg. However, if the balance is not kept, corruption appears. For example, if the Ummah inclines more to worldly matters - forgetting the Hereafter and the meeting with Allah - it is overcome with weakness and humiliation. If, however, the tendency is in the opposite direction, the Ummah forgets this world and then becomes in need of people - extending its hands towards them submissively. But the Muslim should be distinguished, strong and honourable - as Allah says in the Qu'ran:

"And to Allah belongs all honour and to His Prophet and to the believers." [13]

So the Muslim is obligated to maintain this balance. Therefore, one should be sincere in ones actions, intending with them the face of Allah and His good pleasure. However, rivalry for this world and love for it weakens the Muslims and debases them.

Rivalry for this World

'Amr ibn Auf al-Ansaaree (ra) related that the prophet (saw) sent Abu 'Ubaydah ibn al-Jarrah (the trust worthy one of this Ummah) to Bahrain to bring back its Jizyah. The Prophet had made a treaty with the people of Bahrain and had appointed over them al-'Alaa ibn Hadramee. Abu 'Ubaydah returned with the money. The Ansaar came to hear of his arrival and went to pray al-Fajr with the prophet (saw). When the Prophet had finished the prayer he got up and left, so the Ansaar approached him. He smiled and remarked: "I think you have all heard that Abu 'Ubaydah has returned with something."
They replied: "Indeed O messenger of Allah."
He said: "Then be happy and hope for that which pleases you, for by Allah I do not fear poverty for you, but I fear that this world will be opened up for you, just as it was for those before you. So you will compete with one another for it, as they competed for it; and it will destroy you as it destroyed them." [14]

Another hadeeth which shows love of this world is a reason for ruin, is the hadeeth of 'Abdullah ibn 'Umar in which he said: The Messenger of Allah (saw) said: "O Muhajirron!! You may be afflicted with five things. Allah forbid that you should live to see them.

(i) If fornication and adultery should become widespread, then you should know that this has never happened without new diseases befalling the people which their forefathers never suffered.

(ii) If people should begin to cheat in weighing out goods, you should realise that this has never happened without a drought and famine befalling the people and their rulers oppressing them.

(iii) If people should withhold Zakah, you should realise that this has never happened without the rain being stopped from falling; and were it not for the sake of the animals, it would never rain again.

(iv) If people should break their covenant with Allah and His Messenger, you should realise that this has never happened without Allah sending an enemy against them to take some of their possessions by force.

(v) If the leaders do not rule according to the book of Allah, you should realise that this has never happened without Allah making them into groups and making them fight one another." [15]

A Brief Explanation

(If fornication and adultery should become widespread, then you should know that this has never happened without new diseases befalling the people which their forefathers never suffered.)
Meaning: If faahishah (evil actions and sexual iniquity) appears in the Ummah and fornication and adultery increases, then it will be accompanied by many strange diseases not known or experienced by those before, like AIDS and Syphilis. Diseases, which now cause so much fear in Western societies, like America and Europe. Since this faahishah has become widespread in these communities to a well-known degree, rather it is considered a sign of their progression. How can this be a sign of advancement? When the animals in the jungle are ashamed to commit what they do and the bare people in Africa and its forests feel too embarrassed. If nakedness was an evidence of progression, then the naked people of the African jungle would be the most advanced!!

(If people should begin to cheat in weighing out goods.....)
Meaning: Giving short measure is now a common thing, and is something unlawful. Allah destroyed a nation - the people of Shu'aib (as) - because of this, as they did not show mercy to themselves or to others, so how can Allah show mercy to them. The prophet (saw) said: "Show mercy to one who is upon the earth, and the One above the Sky will show mercy to you." [16]

(If people should withhold Zakah, you should realise that this has never happened without the rain being stopped from falling; and were it not for the sake of the animals, it would never rain again)
Meaning: if it rains, then it is not because of them or the fact they deserve it, but it is because of the animals - as a mercy for them.

(If people should break their covenant with Allah and His Messenger, you should realise that this has never happened without Allah sending an enemy against them to take some of their possessions by force)
For example: When the Muslims neglected the obedience to Allah, He gave the Jews the power and they took palestine, and when were negligent about that which they were reminded of, Allah established the Christians over them and they took spain; and when they were negligent yet again, Allah put the Christians in control in Bosnia.

(If the leaders do not rule according to the book of Allah....)
Meaning: when they no longer implement the Laws of Allah, the Muslims will then fight and kill each other like what occurs in border disputes and so on.

The Initial Strangeness

Amongst those ahadeeth which also highlight the second form of weakness - that is, deviating from the guidance of the prophet (saw) - is the hadeeth: "Islam started as a stranger and it will return to being a stranger in the same way it started, so Tooba (a tree in paradise) is for the Strangers." [17]

Initially, Islam was strange and weak in Makkah, the disbelievers did not know of it. Then people began to believe in Islam and entered it in great numbers. It then spread, grew stronger and was no longer strange. Now, after its strength and spread, it has returned once again as a stranger as it first started. How can this be, when the Muslims are great in number and their lands are plenty? Because the Muslims no longer understand the Deen, they are far from Islam - implementing other than the sunnah of the prophet (saw), committing innovations in worship, whilst they think they are following Islam. So the correct Islam, the correct Sunnah, becomes far away from their lives - like a stranger amongst the people, they have no knowledge of it.

In Conclusion

How do we understand these ahadeeth which point out these weaknesses? Do we merely accept them and remain weak, dependant upon the West and remain far from our deen (religion)? The prophet did not intend this for us, for he explained to us these things in order for us to flee from them - like a parent who says to his child:
'Do not go up this road, as there is a wild animal awaiting to eat you if you do! '
So this is a warning from the parent to the child not to take that path. So:-

Firstly: When the Prophet (saw) informed us of these events - which are not from him but from Allah, as he does not speak of his own desire but it is a revelation inspired to him - it is understood to be a prohibition of taking the path that leads to that.

Secondly: We have to work to repel these weaknesses; to fight them, reject them and not to be pleased with them - since it is an evil which has to be rejected.

Thirdly: We have to acquire knowledge of the Qu'ran and the Sunnah upon the understanding of the Salafus-Saalih (Pious predecessors - the first three generations of Muslims) in order to comprehend our state of affairs. However, if we rely on newspapers, magazines and the radio then these media sources belong to the disbelievers, the West. Will they be truthful in their narrations and in their solutions? Do they really want good for the Muslims? Indeed, they do not spread except that which weakens the Muslims and makes them falsely believe in the West. Thus, we must become people who have understanding of the book and the sunnah to know exactly what our enemies want from us, and Allah has indeed informed us:

"Never will the Jews and the Christians be satisfied with you, until you follow their way" [18]

Notes

1. A talk delivered at the Qu'ran and Sunnah Society Conference in America 1993.
2. Shirk: " Associating partners with Allah in those matters which are particular to Allah."
3. Kufr: Disbelief, denial and rejection
4. Taaghoot: All that is worshipped other than, or along with, Allah.
5. Saheeh: Related by Abu Dawood (no.4297), Ibn'Asaakirin in Taareekh Dimashq (2/97/8) and others. It was authenticated by al-Albaanee in as-Saheehah (no.958)
6. Saheeh:Related by Ahmad (5/33), Abu Daawood (1/388) al-Haakim (4/510) - from 'Abdullah ibn Hawaalah (ra). Shaykh al-Albaanee authenticated it in Takhreej Ahaadeeth Fadaa'il ush-Shaam (no.2)
7. Related by al-Bukhaaree (1/436) and Muslim (5/3-4) from Jaabir ibn 'Abdullah (ra)
8. Surah Aal-'Imraan 3:151
9. Related by al-Bukhaaree (no.7084) and Muslim (no.1847)
10. Related by al-Bukhaaree (no.7084) and Muslim (no.1847)
11. Saheeh: Related by Abu Dawood (no.4606) and others. It was authenticated by al-Haafidh Ibn-Hajar in Takhreej Ahadeeth Mukhtasar Ibnul-Haajib
12. Surah Aal-'Imraan 3:101
13. Gotta look it up
14. Related by al-Bukhaaree and Muslim
15. Hasan: Related by Ibn Maajah (no.4019) and Abu Nu'aym in Hilyatul-Awliyaa (8/333-334), from 'Abdullah Ibn 'Umar (ra). It was authenticated by Shaykh al-Albani in as-Saheehah
16. Saheeh: Related by Abu Dawood (no.4941), at-Tirmidhee (1/350) and others, from 'Abdullah ibn 'Amr (ra). Al Haafidh al-'Iraaqee authenticated it in al-'Ishaariyaat (1/59)
17. Related by Muslim (2/175-176) and Ibn Maajah (2/320), from Abu Hurayrah (ra)
18. Soorah al-Baqarah 2:120

Alhamdu-lillaah hi rabbil Aalaameen. (All Praises be to Allaah, Lord of the Worlds)