Rabbi calls on Muslims to separate religion and politics
The UK ’s Chief Rabbi has called on Muslims to get used to living as a minority in Britain and to learn to separate religion from power. Lord Sacks said that neither Muslims nor Christians had yet learnt the lessons inflicted on the Jewish people by the Babylonian exile. “One of the great advantages of being Jewish is you know how to sing in the minor key,” he said. “We have had 26 centuries of experience ever since the Babylonian exile of living as a minority in the midst of a culture that does not share our views. Christianity and Islam have not had that experience.” He said that Christianity had learnt toleration but only after 100 years of “knocking the hell out of each other all over Europe ”. “I have no doubt that Islam will work its way through to the essential situation that Judaism arrived at and Christianity, namely the substantive separation of religion from power. But there’s no quick way of getting there. It is quite a difficult and painful process within religion. Only Muslims can do it. Nobody can tell them from the outside. That would be taken as an affront and I would regard it as morally unacceptable. I do see some wonderful Muslims in this country and elsewhere, in Iraq and even in Iran , going through that process. “
Iran seeks to intervene in Yemen-Saudi dispute
The government of Yemen has declined an offer from Iran to help "restore security" and mediate an end to years of fighting with Houthi fighters, saying the conflict is internal and should be handled only by its own government. Manouchehr Mottaki , Iran 's foreign minister, made the offer on Wednesday, a day after Tehran warned Middle Eastern governments against interfering in Yemen 's affairs. " Iran is prepared to co-operate with the government of Yemen and other nations in order to restore security [in Yemen ]," he said. He said that the fighting in north Yemen between government forces and the Houthis, who are from the Zaidi sect of Shia Islam, can be resolved by "collective efforts".”It can restore security, peace and tranquility among the people of Yemen and the whole region”, he said. Yemen later responded to the comments, rejecting any outside interference.”We welcome what Mottaki affirmed about Iran's position towards Yemen's unity and stability, and Yemen reaffirms that it definitely rejects the interference in its internal affairs by any party,” an official in the Yemeni foreign ministry said.
British Poll contradicts government claims that Afghan war is making UK safer
A considerable number of Britons believe that the UK 's military intervention in Afghanistan has put their country at a higher risk of terror attacks. The GFK NOP poll whose results were published on Wednesday suggests that almost half of Britons believe that their country's military presence in Afghanistan indeed is deteriorating security in Britain . Only 21 percent of the respondents supported British statesmen's claim that the Afghan war has made the UK safer, with 46 percent holding a completely opposite view.
The survey of 1,000 Britons indicates a sharp decline in support for the Afghan war in Britain amid a rise in the number of UK troops who lost their lives in Afghanistan .
Pakistan opens up its nuclear arsenal to the US
The United States has been negotiating highly sensitive understandings with the Pakistani military about the security of Pakistan ’s nuclear arsenal, investigative journalist Seymour Hersh reported in the latest issue of The New Yorker magazine. The journalist wrote that during meetings with current and former officials in Washington and Islamabad , he was told that the agreements would allow specially trained American units to provide added security for the Pakistani arsenal in case of a crisis. At the same time, the Pakistani military would be given money to equip and train Pakistani soldiers and to improve their housing and facilities, the report says. The arrangement serves as a safeguard in case of a quickly escalating confrontation with India but also makes the weapons vulnerable during shipment and reassembly, the report points out.‘We give comfort to each other, and the comfort level is good, because everybody respects everybody’s integrity,’ Hersh quoted Pakistani President Asif Ali Zardari as telling him in an interview about the security relationship with Washington . Meanwhile, former Pakistani President Pervez Musharraf acknowledged that his government had given US State Department non-proliferation experts insight into the command and control of the Pakistani arsenal and its on-site safety and security procedures, the report said.
China expands its imperial ambitions in Africa
The Chinese government has pledged to give African countries billions of dollars in cheap loans at a two-day Africa-China summit in Egypt . Addressing hundreds of Chinese and African businessmen at the Red Sea resort of Sharm El-Sheikh on Sunday, Wen Jiabao, China 's premier, said he would also cancel debts of African countries."We will help Africa build up its financing capabilities ... we will provide $10bn for Africa in concessional loans," he said. Wen insisted that his attempt to boost trade ties with Africa was not being pursued at the expense of the continent.He rejected critics who say that resource-hungry China ignores the human-rights records of many of the continent's nations."Our efforts are sincere and selfless, without political strings attached," he said.The Asian giant is now Africa 's second-largest trade partner, with the average yearly growth rate of that trade at over 33 per cent. In 2006, the Sino-African summit included $5bn in loans and a number of projects, including building hospitals, anti-malaria centres, schools and roads - which Chinese officials say have largely been met.Direct investment hit $7.8bn in 2008, and total China-Africa trade grew to roughly $107bn by that year - a tenfold increase from the start of the decade.
President of Indonesia aims to enhance US hegemony
Indonesia 's president hopes to discuss a new "strategic partnership" with the United States when he meets US President Barack Obama in Singapore on the weekend, an official said Tuesday. Susilo Bambang Yudhoyono is scheduled to meet Obama on Sunday on the sidelines of a summit of the 21-member Asia-Pacific Economic Cooperation (APEC), presidential spokesman Dino Patti Djalal told reporters.
"I believe the president has proposed that there will be a strategic partnership between Indonesia and the US . This has received a good response by the US government," Djalal said.Senior officials from both countries were drafting a document outlining "practical measures to raise the relationship between Indonesia and the US to a higher level", he added. "Top officials of Indonesia and the US are finalising the content and not just the concept. We're moving towards that. It will be more clear after the meeting," he said.
Indonesia 's Muslims make up 88 percent of the country's 234 million people, making the vast archipelago the most populous Muslim-majority country in the world.
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12 November 2009
Friday, November 13, 2009
Q&A: Calling for Islam in a General and Undefined Manner
بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ
Question:
We say in the book Al-Takattul Hizb on page 4 (page 1 in English version) at the bottom of the page: "Those in charge of the Islamic movements called for Islam in a general and undefined manner..."
Our questions here are:
1- What is the meaning of calling for Islam in a general and undefined manner? What are some examples of this?
2- What are the evidences indicating that it is impermissible for Islamic movements to call to Islam in a general and undefined manner?
Answer:
Performing the Da'wa in a general manner means that it is not crystallized or defined, and does not prevent things external to it from entering it. Its doors are open, and any external thoughts are free to enter under the excuse of "not contradicting it", or that they contain "benefit," or other similar excuses.
He who is without a crystallized thought (Fikrah), clear concepts, and defined goals for their Da'wa will not realize that Democracy is a system of Kufr, and will not realize that Socialism is not from Islam, and will not realize that legislating in parliament is a crime. He will not understand what is permissible to take from other nations, such as science and industry, or what is impermissible to take from them, such as their Hadhara (civilization) and concepts about life. He will not understand all this, despite the fact that he prays Salat and fasts, due to his calling for Islam in an undefined manner. This is what had befallen the Ummah towards the final days of the Islamic State, where it was clear to see that the scholars of the time were unable to differentiate between what was permissible to take from the West of science, technology and industry, and what was impermissible to take of Hadhara and concepts about life.
A prime example of such people is those who carried the idea of harmonizing between Islam and the West in culture and science, and in Hadhara and Madaniyya. These people were dubbed the "scholars of the revival," or the "scholars of reformation," or the "scholars of modernity." It was from these scholars that the model of an undefined Islam arose, opening the doors to interpreting Islam any which way, allowing thoughts external to it to enter it. The Shar'iee principles, rather than acting as guiding limits for understanding the Islamic texts - inhibiting people from transgressing its boundaries, became the very key that opened these doors for them. Islam, to these people, became open to interpretations that the texts did not permit, in order to be compatible with the status quo and popular opinion.
For this purpose, they invented new broad principles that had no evidences from the Islamic texts to support them. Examples of such broad principles are, "the changing of the Ahkam due to time and place is acceptable," and "common practice is the arbitrator," and "whatever the Muslims perceive as Hasan (good) is Hasan (good) with Allah," and they applied many tafaseer (interpretations) of the Islamic texts with the intention of nullifying them, such as "Jihad is defensive only," and "polygamy is only permissible under certain circumstances."
This is in reference to calling for Islam in a "general" manner.
As for calling to Islam in an "undefined" manner, if you ask the one who calls to Islam without the details of its solutions who says, for example, "Islam is the solution," or "Islam achieves the success in both this life and the afterlife," or "Islam is the best system," etc, if you asked him about the solutions Islam offers for all aspects of life, he will become silent, and if you asked him about the details of the Islamic State that implements its solutions, he will become quiet, and if you asked him about how we should go about removing the current systems in exchange for the system of Islam, he will stutter and vaguely look around the room, ...this is assuming he does not run away from you.
And as for the evidences that indicate the impermissibility of calling to Islam in a general and undefined manner, they are found in great numbers in the Book of Allah سبحانه وتعالى and the Sunnah of His Messenger صلى الله عليه وسلم.
Just as Allah سبحانه وتعالى revealed the verses:
إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ
"The Deen, with Allah, is Islam" [Al-Imran, 3:19],
and
وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
"Whoever seeks a Deen other than Islam, it will never be accepted from him" [Al-Imran, 3:85]
He سبحانه وتعالى also revealed the verses regarding ruling, economics, marital relations, not taking the Kuffar as helpers/protectors, stoning the fornicator, and cutting the hand of the thief.
Allah سبحانه وتعالى also showed us that the systems of Islam are unique and are not to be mixed with other systems, saying:
حَتَّىَ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ
"...until He distinguishes the Khabeeth (evil) from the Tayyib (good)" [Al-Imran, 3:179],
and
ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِينَ لَا يَعْلَمُونَ
"Then We have put you (o Muhammad) on a (clear) way of (Our) commandment. So follow it, and do not follow desires who know not" [Al-Jaathiya, 45:18],
and
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا
"To each (nation), we have prescribed a Shir'atann (laws) and Minhaaja (clear methods)" [Al-Maida, 5:48],
as well as many others from the Book of Allah سبحانه وتعالى and the Sunnah of His Messenger صلى الله عليه وسلم.
20th of JumadaAl-Ulaa, 1430hijri
16/5/2009
Question:
We say in the book Al-Takattul Hizb on page 4 (page 1 in English version) at the bottom of the page: "Those in charge of the Islamic movements called for Islam in a general and undefined manner..."
Our questions here are:
1- What is the meaning of calling for Islam in a general and undefined manner? What are some examples of this?
2- What are the evidences indicating that it is impermissible for Islamic movements to call to Islam in a general and undefined manner?
Answer:
Performing the Da'wa in a general manner means that it is not crystallized or defined, and does not prevent things external to it from entering it. Its doors are open, and any external thoughts are free to enter under the excuse of "not contradicting it", or that they contain "benefit," or other similar excuses.
He who is without a crystallized thought (Fikrah), clear concepts, and defined goals for their Da'wa will not realize that Democracy is a system of Kufr, and will not realize that Socialism is not from Islam, and will not realize that legislating in parliament is a crime. He will not understand what is permissible to take from other nations, such as science and industry, or what is impermissible to take from them, such as their Hadhara (civilization) and concepts about life. He will not understand all this, despite the fact that he prays Salat and fasts, due to his calling for Islam in an undefined manner. This is what had befallen the Ummah towards the final days of the Islamic State, where it was clear to see that the scholars of the time were unable to differentiate between what was permissible to take from the West of science, technology and industry, and what was impermissible to take of Hadhara and concepts about life.
A prime example of such people is those who carried the idea of harmonizing between Islam and the West in culture and science, and in Hadhara and Madaniyya. These people were dubbed the "scholars of the revival," or the "scholars of reformation," or the "scholars of modernity." It was from these scholars that the model of an undefined Islam arose, opening the doors to interpreting Islam any which way, allowing thoughts external to it to enter it. The Shar'iee principles, rather than acting as guiding limits for understanding the Islamic texts - inhibiting people from transgressing its boundaries, became the very key that opened these doors for them. Islam, to these people, became open to interpretations that the texts did not permit, in order to be compatible with the status quo and popular opinion.
For this purpose, they invented new broad principles that had no evidences from the Islamic texts to support them. Examples of such broad principles are, "the changing of the Ahkam due to time and place is acceptable," and "common practice is the arbitrator," and "whatever the Muslims perceive as Hasan (good) is Hasan (good) with Allah," and they applied many tafaseer (interpretations) of the Islamic texts with the intention of nullifying them, such as "Jihad is defensive only," and "polygamy is only permissible under certain circumstances."
This is in reference to calling for Islam in a "general" manner.
As for calling to Islam in an "undefined" manner, if you ask the one who calls to Islam without the details of its solutions who says, for example, "Islam is the solution," or "Islam achieves the success in both this life and the afterlife," or "Islam is the best system," etc, if you asked him about the solutions Islam offers for all aspects of life, he will become silent, and if you asked him about the details of the Islamic State that implements its solutions, he will become quiet, and if you asked him about how we should go about removing the current systems in exchange for the system of Islam, he will stutter and vaguely look around the room, ...this is assuming he does not run away from you.
And as for the evidences that indicate the impermissibility of calling to Islam in a general and undefined manner, they are found in great numbers in the Book of Allah سبحانه وتعالى and the Sunnah of His Messenger صلى الله عليه وسلم.
Just as Allah سبحانه وتعالى revealed the verses:
إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ
"The Deen, with Allah, is Islam" [Al-Imran, 3:19],
and
وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
"Whoever seeks a Deen other than Islam, it will never be accepted from him" [Al-Imran, 3:85]
He سبحانه وتعالى also revealed the verses regarding ruling, economics, marital relations, not taking the Kuffar as helpers/protectors, stoning the fornicator, and cutting the hand of the thief.
Allah سبحانه وتعالى also showed us that the systems of Islam are unique and are not to be mixed with other systems, saying:
حَتَّىَ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ
"...until He distinguishes the Khabeeth (evil) from the Tayyib (good)" [Al-Imran, 3:179],
and
ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِينَ لَا يَعْلَمُونَ
"Then We have put you (o Muhammad) on a (clear) way of (Our) commandment. So follow it, and do not follow desires who know not" [Al-Jaathiya, 45:18],
and
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا
"To each (nation), we have prescribed a Shir'atann (laws) and Minhaaja (clear methods)" [Al-Maida, 5:48],
as well as many others from the Book of Allah سبحانه وتعالى and the Sunnah of His Messenger صلى الله عليه وسلم.
20th of JumadaAl-Ulaa, 1430hijri
16/5/2009
Q&A: Change with Relation to Actions and Achieving Results
بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ
Question:
Does "Change" fall under the sphere that man dominates? If so, can man control the time and place of change? Furthermore, if an extended period of time passes and change does not occur, does this indicate that something is wrong with the people working towards it? Or does "Change" fall under the sphere that dominates man? If this is the case, then what is this verse referring to?
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
"Truly, Allah does not change the situation of a people until they change what is within themselves first" [Ar-Ra'ad, 13:11]
Answer:
If the word "Change" mentioned in the question is referring to "working towards change," then yes, it falls under the sphere that man dominates. The Akham Shari'ee related to this are clear.
On the other hand, if the word is referring to "achieving change," then this is not correct, since achieving change falls under the sphere that dominates man. Man may work and work, exerting serious and dedicated effort, but none of the expected change may occur as he was hoping, or change might occur after a short or prolonged period of time.
It is man's responsibility to account himself before he is held to account; he avoids luxuries and focuses on serious work, he tries one style of da'wa and discards another, he changes his actions if he sees a weakness in it, and he strengthens his connection to Allah سبحانه وتعالى. But all this is nothing more than his implementing the Hukum Shari'ee that stipulates the obligation to work to change the evil into good, and change the falsehood into truth.
As for achieving this with certainty - at a defined point in time, today or tomorrow, in one place or another - none of this falls under the sphere that man dominates, but rather falls under the sphere that dominates man.
The evidence from the Islamic texts for this comes from the Seerah of the Messenger of Allah صلى الله عليه وسلم and his actions. The Messenger of Allah صلى الله عليه وسلم started conveying his message in Makkah, continuing his work there for over ten years, but, despite this prolonged period of time, change did not occur. It is not possible to conclude here that the Messenger of Allah صلى الله عليه وسلم made a mistake in his strategy or method.
Furthermore, the Messenger of Allah صلى الله عليه وسلم directly sought Nusrah (support from the people of influence and power) himself from the tribes in the region around a dozen times. Despite all this effort, these tribes did not respond favorably, and change did not occur - some of these tribes even responded very negatively. It is not possible to conclude here that the Messenger of Allah صلى الله عليه وسلم made a mistake in his strategy or method.
Following this, those well-known few (Ansar) arrived in Makkah, and the first Bay'ah of Al-‘Aqaba took place, then the second, and Mus'ab (ra) achieved more change in a single year in Madina than the Messenger of Allah صلى الله عليه وسلم achieved during his entire time in Makkah - despite the fact that the work of Mus'ab (ra) cannot be compared in any way to the work of the Messenger of Allah صلى الله عليه وسلم. After this, the Islamic State was established in Madina, and not in Makkah.
Therefore, working for change is achieved by refining one's actions and perfecting them, improving the styles and means, and working in more than one place. All these things fall under the sphere that man dominates, thus he is accounted for them, and is responsible to put in serious and dedicated effort towards them, unaffected by the length of the path, unhindered by the difficulties of the journey, unimpeded by the trials and tribulations, never weakening in resolve. He remains a colossal pillar, upright and strong, standing firm on the truth like the mighty mountains, accounting himself day and night on the quality of his actions, putting his Tawakkul (trust) in Allah سبحانه وتعالى, praying during the late nights and parts of the day, praying for victory, and asking Allah سبحانه وتعالى to bless him with the honor of being involved in it.
Achieving change falls within the sphere that dominates us. We have no capacity to achieve it today or tomorrow, not in this place or that, and therefore it is incorrect for us to become frustrated or pessimistic if the waiting period becomes extended or if the difficulties become numerous; rather, we continue our work, with truthfulness, sincerity, seriousness and dedication, perfecting our styles and means, and double checking them constantly...and Allah سبحانه وتعالى takes care of the righteous.
An extended period of waiting does not necessarily indicate that the work undertaken by the person has failed or is incorrect. The Messenger of Allah صلى الله عليه وسلم worked for change in Makkah, and they stood against him; he صلى الله عليه وسلم sought Nusrah more than ten times, and they rejected him...and even became violent; the Nusrah in Madina followed this - not Makkah, where he صلى الله عليه وسلم originally began as a Prophet and Messenger...and not one person would ever consider the idea that the Messenger of Allah صلى الله عليه وسلم had failed or was wrong, or that Mus'ab had "better" actions!
As for the Ayah:
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
"Truly, Allah does not change the situation of a people until they change what is within themselves first" [Ar-Ra'ad, 13:11]
it is referring to a Hukum Shar'iee: Whoever wishes to bring about change, then it is upon them to work with seriousness and dedication, honesty and sincerity, as Allah سبحانه وتعالى does not change the situation of the lazy and those who are asleep, but rather He سبحانه وتعالى changes the situation of those who work hard, exhausting their efforts with truthfulness and sincerity.
In conclusion:
1- Working to bring about the desired change is a Fard (obligation), and falls under the sphere that man dominates.
2- Achieving change today or tomorrow, in this place or that, falls under the sphere that dominates man; therefore it is not permissible to give up or to stop working if the wait becomes prolonged.
3- The extended wait for change to occur does not necessarily indicate that there is something wrong with those working towards it; rather it is as Allah سبحانه وتعالى says in the verse:
إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
"Truly, Allah will accomplish His Matter. Indeed Allah has set a measure for all things." [At-Talaaq, 65:3]
4- Allah سبحانه وتعالى does not bring about change through those who are lazy and sleeping, rather He grants change through the hard working, the honest and the sincere.
And Allah سبحانه وتعالى is the overseer of success.
6th of Rabi'Al-Awwal,1430Hijri
2/3/2009
Question:
Does "Change" fall under the sphere that man dominates? If so, can man control the time and place of change? Furthermore, if an extended period of time passes and change does not occur, does this indicate that something is wrong with the people working towards it? Or does "Change" fall under the sphere that dominates man? If this is the case, then what is this verse referring to?
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
"Truly, Allah does not change the situation of a people until they change what is within themselves first" [Ar-Ra'ad, 13:11]
Answer:
If the word "Change" mentioned in the question is referring to "working towards change," then yes, it falls under the sphere that man dominates. The Akham Shari'ee related to this are clear.
On the other hand, if the word is referring to "achieving change," then this is not correct, since achieving change falls under the sphere that dominates man. Man may work and work, exerting serious and dedicated effort, but none of the expected change may occur as he was hoping, or change might occur after a short or prolonged period of time.
It is man's responsibility to account himself before he is held to account; he avoids luxuries and focuses on serious work, he tries one style of da'wa and discards another, he changes his actions if he sees a weakness in it, and he strengthens his connection to Allah سبحانه وتعالى. But all this is nothing more than his implementing the Hukum Shari'ee that stipulates the obligation to work to change the evil into good, and change the falsehood into truth.
As for achieving this with certainty - at a defined point in time, today or tomorrow, in one place or another - none of this falls under the sphere that man dominates, but rather falls under the sphere that dominates man.
The evidence from the Islamic texts for this comes from the Seerah of the Messenger of Allah صلى الله عليه وسلم and his actions. The Messenger of Allah صلى الله عليه وسلم started conveying his message in Makkah, continuing his work there for over ten years, but, despite this prolonged period of time, change did not occur. It is not possible to conclude here that the Messenger of Allah صلى الله عليه وسلم made a mistake in his strategy or method.
Furthermore, the Messenger of Allah صلى الله عليه وسلم directly sought Nusrah (support from the people of influence and power) himself from the tribes in the region around a dozen times. Despite all this effort, these tribes did not respond favorably, and change did not occur - some of these tribes even responded very negatively. It is not possible to conclude here that the Messenger of Allah صلى الله عليه وسلم made a mistake in his strategy or method.
Following this, those well-known few (Ansar) arrived in Makkah, and the first Bay'ah of Al-‘Aqaba took place, then the second, and Mus'ab (ra) achieved more change in a single year in Madina than the Messenger of Allah صلى الله عليه وسلم achieved during his entire time in Makkah - despite the fact that the work of Mus'ab (ra) cannot be compared in any way to the work of the Messenger of Allah صلى الله عليه وسلم. After this, the Islamic State was established in Madina, and not in Makkah.
Therefore, working for change is achieved by refining one's actions and perfecting them, improving the styles and means, and working in more than one place. All these things fall under the sphere that man dominates, thus he is accounted for them, and is responsible to put in serious and dedicated effort towards them, unaffected by the length of the path, unhindered by the difficulties of the journey, unimpeded by the trials and tribulations, never weakening in resolve. He remains a colossal pillar, upright and strong, standing firm on the truth like the mighty mountains, accounting himself day and night on the quality of his actions, putting his Tawakkul (trust) in Allah سبحانه وتعالى, praying during the late nights and parts of the day, praying for victory, and asking Allah سبحانه وتعالى to bless him with the honor of being involved in it.
Achieving change falls within the sphere that dominates us. We have no capacity to achieve it today or tomorrow, not in this place or that, and therefore it is incorrect for us to become frustrated or pessimistic if the waiting period becomes extended or if the difficulties become numerous; rather, we continue our work, with truthfulness, sincerity, seriousness and dedication, perfecting our styles and means, and double checking them constantly...and Allah سبحانه وتعالى takes care of the righteous.
An extended period of waiting does not necessarily indicate that the work undertaken by the person has failed or is incorrect. The Messenger of Allah صلى الله عليه وسلم worked for change in Makkah, and they stood against him; he صلى الله عليه وسلم sought Nusrah more than ten times, and they rejected him...and even became violent; the Nusrah in Madina followed this - not Makkah, where he صلى الله عليه وسلم originally began as a Prophet and Messenger...and not one person would ever consider the idea that the Messenger of Allah صلى الله عليه وسلم had failed or was wrong, or that Mus'ab had "better" actions!
As for the Ayah:
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
"Truly, Allah does not change the situation of a people until they change what is within themselves first" [Ar-Ra'ad, 13:11]
it is referring to a Hukum Shar'iee: Whoever wishes to bring about change, then it is upon them to work with seriousness and dedication, honesty and sincerity, as Allah سبحانه وتعالى does not change the situation of the lazy and those who are asleep, but rather He سبحانه وتعالى changes the situation of those who work hard, exhausting their efforts with truthfulness and sincerity.
In conclusion:
1- Working to bring about the desired change is a Fard (obligation), and falls under the sphere that man dominates.
2- Achieving change today or tomorrow, in this place or that, falls under the sphere that dominates man; therefore it is not permissible to give up or to stop working if the wait becomes prolonged.
3- The extended wait for change to occur does not necessarily indicate that there is something wrong with those working towards it; rather it is as Allah سبحانه وتعالى says in the verse:
إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
"Truly, Allah will accomplish His Matter. Indeed Allah has set a measure for all things." [At-Talaaq, 65:3]
4- Allah سبحانه وتعالى does not bring about change through those who are lazy and sleeping, rather He grants change through the hard working, the honest and the sincere.
And Allah سبحانه وتعالى is the overseer of success.
6th of Rabi'Al-Awwal,1430Hijri
2/3/2009
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