Freelance Activist

New English Blog

2007-08-01T09:02:00.000-07:00

http://islamics.wordpress.com/

Saudi Flags in Tel Aviv!!

2007-05-18T13:46:00.001-07:00

أعلام السعودية في وسط تل أبيب

في الصورة:سيارات تجوب مدينة تل أبيب في أرض المسلمين المحتلة ( فلسطين ) وتحمل أعلام ما تسمى “بإسرائيل” بجوار أعلام ما تسمى “بالسعودية"، خلال حملة “للتوعية بالمبادرة العربية للسلام”!

فمن له الحق في أن يفرح بالمبادرة العربية للسلام ؟

المسلمون حيث تتنازل هذه المبادرة عن معظم أرض المسلمين ليهود وتعترف بوجود ما تسمى “بإسرائيل” على باقي الأرض وتدعو للتطبيع معهم واستيعابهم في قلب العالم الإسلامي؟

أم يهود والكفار من ورائهم وعملاء هؤلاء الكفار الذين يعتاشون على جراح الأمة، حيث تقدم لهم هذه المبادرة كل ما يريدون من تنازل واعتراف تم أخذه من الحركات المغلفة بالإسلام في فلسطين في قمة الرياض الأخيرة بالإضافة إلى اعتراف الحركات المغلفة بالعلمانية!

ومن خدع كثيراً بها فما عليه إلا أن يعاود قراءة هذه المبادرة الخيانية العظمى التي كتبتها أمريكا وتبناها حكام العرب في قمتهم مرة أخرى

فمما ورد فيها:
أ اعتبار النزاع العربي “الإسرائيلي” منتهيا، والدخول في اتفاقية سلام بينها وبين “إسرائيل” مع تحقيق الأمن لجميع دول المنطقة.

ب إنشاء علاقات طبيعية مع “إسرائيل” في إطار هذا السلام الشامل

The above picture shows cars roaming the city of Tel Aviv in the occupied Muslim land (Palestine) and flying flags of the so-called "Israel" and the so-called "Saudi Arabia", during the "Arab peace initiative"campaign.

What are they laughing at?

2007-05-18T13:32:00.000-07:00

صورة معبرة تعكس حقيقة هؤلاء الرويبضات وهم يقهقون على جراح الأمة…
كيف لا يتضاحكون وقد خرجوا من قمتهم مقرين لأميركا ما تريده منهم، فهي ضحكة المرضي عنهم ولكن من من؟
من عدوة الله والمسلمين أميركا…
ألا شاهت الوجوه… شاهت الوجو

What are they laughing at???

2007-05-03T09:53:00.000-07:00

مع القرآن الكريم:

بسم الله الرحمن الرحيم

]يَاأَيُّهَا الَّذِينَ آمَنُوا لاَ تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنْ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ وَاتَّقُوا اللَّهَ إِنْ كُنتُمْ مُؤْمِنِينَ[.

تفسير ابن كثير:

يقول ابن كثير في معرض تفسير هذه الآية: «وهذا تنفير من موالاة أعداء الإسلام وأهله من الكتابيين والمشركين، الذين يتخذون أفضل ما يعمله العاملون، وهي شرائع الإسلام المطهرة المحكمة، المشتملة على كل خير دنيوي وأخروي، يتخذونها هزواً: يستهزئون بها، ولعباً: يعتقدون أنها نوع من اللعب في نظرهم الفاسد، وفكرهم البارد... واتقوا الله أن تتخذوا هؤلاء الأعداء لكم ولدينكم أولياء. إن كنتم مؤمنين بشرع الله الذي اتخذه هؤلاء هزواً ولعباً كما قال تعالى: ]يَتَّخِذْ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنْ اللَّهِ فِي شَيْءٍ إِلاَّ أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمْ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ[ ...».

تفسير فتح القدير:

ويورد الإمام الشوكاني في تفسيره لهذه الآية أن «قوله تعالى: ]لاَ تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا[ هذا النهي عن موالاة المتخذين للدين هزواً ولعباً يعمّ كل من حصل منه ذلك من المشركين وأهل الكتاب وأهل البدع المنتمين إلى الإسلام، والبيان بقوله تعالى: ]مِنْ الَّذِينَ أُوتُوا الْكِتَابَ[ ...».

تفسير القرطبي:

وقد أيَّد القرطبي ما ذهب إليه الإمام الشوكاني وابن كثير بأن الله «... نهاهم أن يتخذوا اليهود والمشركين أولياء، وأعلمهم أن الفريقين اتخذوا دين المؤمنين هزواً ولعباً، والمعنى لا تتخذوا المشركين والمنافقين أولياء، بدليل ]إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ[ والمشركون كلهم كفار... ».

موالاة الكفار:

والآيات كثيرة جداً بتحريم أخذ الكفار أولياء من دون المؤمنين. قال تعالى: ]لاَ يَتَّخِذْ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ[ وقال: ]الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِنْدَهُمْ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا[ وقال: ]يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ[ وغيرها من الآيات.

فما بال المسلمين اليوم يتحكم في أمورهم ويرعى شؤونهم الكفار وهم راضون بذلك. عجباً والله، كأنهم لم يسمعوا قوله تعالى، أم سمعوا ولكن وضعوا أصابعهم في آذانهم‍! المسلمون اليوم يتسلَّم رقابهم الكفّار وهم فرحون بمصابهم، يهان دينهم، ويعذَّب أولادهم في سجون الحكام الكفرة، وهم ساكتون كالهررة أيضاً بل أضل وأخزى. فلنسمع قول رسول الله حين قال: «والذي نفسي بيده، لتأمرُنّ بالمعروف ولتنهون عن المنكر، أو ليوشكن الله أن يبعث عليكم عقاباً من عنده، ثم لتدعُنه فلا يستجاب لكم».

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ

2007-05-03T09:18:00.000-07:00

بسم الله الرحمن الرحيم

]أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلاَلاً بَعِيداً[

صدق الله العظيم

سبب النزول:

كان بين رجل من اليهود ورجلٍ من المنافقين خصومة فقال اليهودي أُحاكم إلى محمد لأنه علم أنّه لا يقبل الرشوة ولا يجور في الحكم، فقال المنافق لا بل بيني وبينك كعب بن الأشرف (وهو أحد حكّام الجاهلية) لأنه علم أنه يأخذ الرشوة فنزلت الآية عن أكثر المفسرين.

تفسير ابن كثير:

يقول ابن كثير ـ رحمة الله ـ في تفسيره المشهور في معرض تفسيره لهذه الآية، بأنّ هذا إنكارٌ من الله عزّ وجلّ على من يدّعي الإيمان بما أنزل الله على رسوله وعلى الأنبياء الأقدمين، ومع ذلك يريد أن يتحاكم في فصل الخصومات إلى غير كتاب الله وسنّة رسوله.. وقيل غير ذلك، والآية أعم من ذلك كله، فإنها ذامّةٌ لمن عَدَلَ عن الكتاب والسنة، وتحاكم إلى ما سواهما من الباطل وهو المراد بالطاغوت هنا.

تفسير فتح القدير:

ويقول الإمام الشوكاني ـ رحمه الله ـ في تفسيره "فتح القدير"، وفي معرض تفسيره لهذا الآية، أنَّ قول الله عزّ وجل: ]ألم تر إلى الذين يزعمون[ فيه تعجب لرسول الله صلى الله عليه وآله وسلم من حال هؤلاء الذين ادّعوا لأنفسهم أنهم قد جمعوا بين الإيمان بما أُنزل على رسول الله، وهو القرآن، وما أُنزل على من قبله من الأنبياء، فجاءوا بما ينقض عليهم هذه الدعوى ويبطلها من أصلها ويوضح أنهم ليسوا على شيء من ذلك أصلاً، وهو إرادتهم التحاكم إلى الطاغوت، وقد أُمروا فيما أنزل على رسول الله وعلى من قبله أن يكفروا به. قوله: ]ويريد الشيطان[ معطوف على قوله: ]يريدون[ والجملتان مسوقتان لبيان محل التعجب، كأنه قيل ماذا يفعلون؟ فقيل يريدون كذا، ويريد الشيطان كذا.

تفسير مجمع البيان في تفسير القرآن:

ويقول الطبرسي ـ رحمه الله ـ في تفسيره "مجمع البيان في تفسير القرآن" في معرض تفسيره لهذه الآية بأنّه لمّا أمر الله أولي الأمر بالحكم والعدل وأمر المسلمين بطاعتهم وصل ذلك بذكر المنافقين الذين لا يرضون بحكم الله ورسوله فقال ]ألم تر[ أي ألم تعلم. وقيل أنه تعجب منه أي ألم تتعجب من صنيع هؤلاء. وقيل ألم ينته علمك ]إلى[ هؤلاء ]الذين يزعمون أنهم آمنوا بما أنزل إليك[ من القرآن: ]وما أنزل من قبلك[ من التوراة والإنجيل: ]يريدون أن يتحاكموا إلى الطاغوت[ وروى أصحابنا عن السيدين الباقر (ع) والصادق (ع) أن المعني بكل كل من يُتحاكم إليه ممن يحكم بغير الحق: ]وقد أُمروا أن يكفروا به[ يعني به قوله تعالى: ]فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعورة الوثقى لا انفصام لها[. ]ويريد الشيطان[ بما زين لهم: ]أن يضلهم ضلالاً بعيداً[ عن الحق.

التحاكم إلى الطاغوت:

من هنا نرى كيف أن الله وَسَمَ الذين يتحاكمون إلى الطاغوت (الكفر) ويتركون حكم الإسلام بأنّهم: ]يزعمون أنهم آمنوا[ فلو أنَّهم حقاً آمنوا لما تحاكموا إلى الكفر وتركوا المحجَّة والله عزَّ وجل يقول: ]أفحكم الجاهلية يبغون ومن أحسن من الله حكماً لقوم يوقنون[ صدق الله العظيم.

English

في مواجهة الغزو الفكري

2007-04-30T10:26:00.000-07:00

والغزو الفكري ضده

تكوين الأمة الإسلامية:

إن رسالة الإسلام ليست خاصة بأمة من الأمم، ولا وقفاً على جيل من الأجيال لذلك عندما بدأ الرسول r في تكوين هذه الأمة وجعلها خير أمة أخرجت للناس كان يعلم أن مهمته أكبر من مكة والجزيرة، وكان يعلم أن رسالته عالمية أرسل بها للناس كافة بكل أجناسهم وأعراقهم، وباعتبار إنسانيتهم لا بأي اعتبار آخر.

قال تعالى: ]وَمَا أَرْسَلْنَاكَ إِلاَّ كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا[ [سبأ 28].

وقال تعالى: ]قُلْ يَاأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا[ [الأعراف 158].

وبناء على عالمية الدعوة كان إعداد الرسول r لصحابته إعداداً من شأنه أن يحقق بهم الغاية الشرعية المحددة وبالطريقة الشرعية المحددة حتى قيام الساعة.

قال تعالى: ]وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلاَّ لِيَعْبُدُونِ[ [الذاريات 56].

وقال تعالى: ]قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنْ اتَّبَعَنِي[ [يوسف 108].

فقد بدأ الرسول r بإعداد ثلة من المؤمنين في مكة كانوا سابقين معه إلى كل خير، ومن ثم تأمنت أجواء المدينة فحقق بمؤمنيها القاعدة التي آوت ونصرت، ومن ثم قام المجتمع الإسلامي كأفضل ما يقوم عليه مجتمع، وتكونت أمة قوية موحدة ذات عقيدة ينبثق عنها نظامها، وذات دستور ودولة، فحملت أمانة الدعوة وكانت أهلاً لقيادة البشرية، وأصبحت مثلاً فريداً في تاريخ الأمم والحضارات، أمة أخرجت لقيادة الناس، تطلب تكوينها العنت والمشقة حتى وصلت إلى أن تتبوأ المكانة التي وضعها الله فيها وهي أنها خير أمة. قال تعالى: ]كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ[ [آل عمران 110].

وستكون هذه الأمة شاهدة يوم القيامة على الناس بما أخرجت به لهم كما سيكون الرسول عليهم شهيداً. قال تعالى: ]وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا[ [البقرة 143].

عالمية العقيدة الإسلامية ونظامِها

والدعوة إلى الإسلام تقوم أول ما تقوم على حل قضية الإنسان الأولى والأساسية، قضيته الكبرى وهي قضية العقيدة. فأجابت على كل التساؤلات التي تعترضه في حياته في هذا الكون، فقالت له: من هو؟ ومن أين جاء؟ ولماذا جاء؟ ومن الذي جاء به؟ وما مصيره هناك؟ وما هذا الوجود الذي حوله؟ ومن الذي يديره؟ وكيف يتعامل معه؟ … الخ. وأقامت بالأدلة العقلية والنقلية الحجج الدامغة والساطعة على صحة أجوبتها، وأعلنت بما يقنع العقل، وبما لا يدع مجالاً لأدنى شك وبما يوافق الفطرة بأن الله وحده هو الذي خلق وقدَّر ودبَّر، وأنه خلق الإنسان لعبادته وأنه خلق الكون بأشيائه وقوانينه تسخيراً للإنسان، وأنه طلب منه أن ينتفع مما أودعه الله في هذا الكون بحسب نظام من عند خالقه، وأنه سميته ثم يبعثه ويحاسبه ويدخله الجنة أو النار جزاء للطاعة والإيمان أو جزاء للمعصية والكفر. فالله الذي بيده ملكوت كل شيء بيده وحده الحكم ويجب إفراده بالعبودية والخضوع والتشريع. وقد أرسل لنا رسولاً منه، يبلغنا ويبين لنا كيفية عبادته وطاعته، وطلب منا أن نفرده بالاتباع.

ولقد كانت هذه هي القضية الكبرى التي يقوم عليها وجود الإنسان ومصيره وستظل هي القضية الكبرى والأساسية والأولى التي يقوم عليها وجوده ومصيره في كل زمان ومكان.

لذلك لا نجد شعباً أو أمة إلا وتحتفظ لها في نفوسها أجوبه لهذه القضية. لوما كان الجواب الذي جاء به الإسلام هو الصالح وحده لكل إنسان وفي كل زمان ومكان، كان لا بدّ أن يصل هذا الجواب إلى الجميع وأن يبلغوه البلاغ المبين ليأخذوا منه موقفاً يحاسبهم الله عليه يوم القيامة فيجزي المؤمنين بالجنة ويجازي الكافرين بالنار.

كذلك فإن النظام الإسلامي الذي ينبثق عن العقيدة الإسلامية هو نظام عالمي يعالج مشاكل الإنسان جميعها، والناس جميعهم مأمورون باتباعه.

بذرة إنشاء الدولة الإسلامية بذرة إنشاء دولة عالمية

من هنا فقد كلفت الأمة الإسلامية بحمل الدعوة إلى الناس كافة.

ومن هنا كان لزاماً على المسلمين أن يتصلوا بالعالم.

ومن هنا، كان لزاماً على الدولة الإسلامية أن تقوم بهذا الاتصال فتبلغ الإسلام وتتخذ الطريقة التي قررها الإسلام لنشر هذه الدعوة.

ومن هنا كان الجهاد، وكانت الفتوحات الإسلامية، من أجل إنقاذ الشعوب مما هي فيه من حياة شقية ومن نظام فاسد، لا من أجل الاستغلال والاستعمار، ولا من أجل ما في بلادها من خيرات، وهذه حقيقة واضحة لا شِيَة فيها مهما حاول أن يزورها المستشرقون.

ومن هنا كان يجب أن تكون بذرة إنشاء الدولة الإسلامية بذرة إنشاء دولة عالمية، لا دولة محلية، لأن عقيدتها عالمية فهي عقيدة للإنسان، ولأن نظامها عالمي إذ هو لكل الناس.

ومن هنا كان طبيعياً أن تنتشر الدولة، وكان طبيعياً أن تفتح البلاد، لأن طبيعة إنشائها توجب ذلك وتحتمه.

ومن هنا لم تفرق الدولة الإسلامية سابقاً في فتحها للعالم بين أن تفتح مصر بخيراتها وسهولة فتحها وبين أن تفتح شمالي أفريقيا على صحراويتها ووعورتها وفقرها وصعوبة فتحها ومشقة نشر الإسلام فيها، لأنها إنما تفتح لنشر الإسلام وحمل دعوته بغض النظر عن فقر البلد أو غناه أو قبول أهله أو رفضهم، أو سهولة فتحه أو صعوبته. فالفتح الإسلامي لا يعرف إلا شيئاً واحداً: هو الدعوة الإسلامية كقيادة فكرية تنبثق عنها أنظمة الحياة، وأن يكون هذا الحمل لجميع الناس في جميع البلاد.

باعث الجهاد وغايته

من هذا المنطلق ينطلق المجاهد في سبيل الله يحركه باعث الإيمان بالله والتصديق برسله فيقذف بنفسه إلى معترك الموت فيَقتلُ أو يُقتَل .وهو لا ينتظر مما يقوم به إلا إحدى الحسنيين: إما النصر وإما الشهادة .وكلاهما فوز. فهو لا يبتغي من جهاده دنيا يصيبها ولا شهرة يحلم بها، ولا يحركه دافع العصبية أو الحميه، ويعتبر أن ذلك جاهلية، إنما يحركه حرصه علي هداية البشرية ونقل الناس من الظلمات إلى النور، وإخراج الناس من عبودية العباد إلى عبودية رب العباد، ومن ضيق الدنيا إلى سعة الدنيا والآخرة، ومن جور الأديان وعسف المبادئ إلى عدل الإسلام، فمتى تكون كلمة الله هي العليا يجود المجاهد بنفسه وماله، والجود بالنفس أقصى غاية الجود. وكان له على ذلك من الضمان الإلهي ما يدخله الجنة ويبوئه أعلى الدرجات.

يقول تعالى: ]لاَ يَسْتَوِي الْقَاعِدُونَ مِنْ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا[ [النساء 95].

ويقول تعالى: ]إِنَّ اللَّهَ اشْتَرَى مِنْ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمْ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنْ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمْ الَّذِي بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ[ [التوبة 111].

وقد روى أبو موسى الأشعري رضي الله عنه أن النبي r سئل فقيل له: يا رسول الله: الرجل يقاتل للمغنم، والرجل يقاتل ليذكر، والرجل يقاتل ليرى مكانه، والرجل يقاتل شجاعة، ويقاتل حمية، ويقاتل غضباً، فمن في سبيل الله؟ قال رسول الله r: «من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله». ويتبين من ذلك أن الله لا يقبل من الجهاد إلا ما كان لوجهه الكريم وابتغاء لمرضاته.

وغاية قصوى يرجوها المجاهد عند الله ألا وهي نوال رضوانه وبلوغ جنته، والظفر بما عند الله من أجر عظيم للمجاهدين في سبيله.

أما الظفر في الدنيا فهو أمر يحرص عليه المسلم كل الحرص لما فيه من إعزاز للدين، وهذا الأمر إن قضاه الله فتلك حسنة عاجلة أكرم الله بها المؤمنين المجاهدين في سبيله، وإن مل يقضه الله فقد حقق المؤمنون غايتهم القصوى وهي نوال رضوان الله وجنته. قال تعالى: ]وَلاَ تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنْ اللَّهِ مَا لاَ يَرْجُونَ[ [النساء 104].

وهكذا تنحصر دوافع الجهاد في سبيل الله عند المجاهد بالباعث الأسمى وهو الإيمان بالله والمطلب العاجل وهو إعلاء كلمة الله والغاية القصوى وهي نوال رضوان الله تعالى.

صفات المجاهدين

وبعد تحديد الغاية من القتال وإعداد العدة له والتصميم على مباشرته بغية نشر الدين ووقفاً لعدوان المعتدين:

- نرى المجاهدين ينزلون ساح المعركة صفاً واحداً متماسكاً امتثالاً لقوله تعالى: ]إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنيَانٌ مَرْصُوصٌ[ [الصف 4].

- ونرى المجاهدين يمتثلون أمر الله بطاعة القيادة وعدم التنازع.

- ونرى في المجاهدين السكينة واطمئنان القلوب. يقول تعالى: ]ثُمَّ أَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا وَذَلِكَ جَزَاءُ الْكَافِرِينَ[ [التوبة 26].

وكما أن الإعداد الروحي مما يجب توفره في المجاهدين، كذلك فإن الإعداد المادي تقوم به الدولة بكل استطاعتها فتعمل على إنشاء مصانع السلاح ومختبراتها وتحافظ على أعلى مستويات الإعداد تدريباً وتدريساً، وتفرض التجنيد الإجباري لتجعل الأمة كلها تحت السلاح وليتمكن المسلمون من القيام بهذه الفريضة وخاصة عندما يتعين عليهم.

ومن أجل ذلك ترتفع قوة المقاتلين في سبيل الله بنسبة ما في قلوبهم من إيمان وصبر وصدق مع الله حتى يكون الواجد كفؤاً للعشرة من العدو في الحد الأعلى، وكفؤاً لاثنين من العدو في الحد الأدنى. قال تعالى: ]يَاأَيُّهَا النَّبِيُّ حَرِّضْ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنْ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لاَ يَفْقَهُونَ @ الآنَ خَفَّفَ اللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ[ [الأنفال 65 ـ 66].

كيد الكفار لهذه الفريضة

في هذا الجو يعيش المجاهدون، ومن هذا المنطلق ينطلقون.

فما من جيش استجمع كل ذلك إلا ونزع الجبن من قلوب أفراده فلم يخشوا الموت، وألقِي الرعب في قلوب أعدائه.

وما من جيش استجمع كل ذلك إلا وأقبل أفراده على القتال وهم شديدو البأس، ثابتو الأقدام، مطمئنون، عليهم سكينة الله، ومؤيدون بمعونته المادية والمعنوية وكلهم أمل بنصر الله وإنفاذ وعده ولهم ما داموا مستجمعين لما سبق، كيف لا وهم إنما يقاتلون أعداء الله وأعداء دينه.

هذا الأمر هو الذي ألقى الرعب في قلوب أعداء الله.

وهذا الرعب هو الذي دفع الكفار لأن يكيدوا لهذا الركن العظيم من الإسلام.

نعم لقد لاحظ أعداء الإسلام هذه العقيدة الراسخة التي تجعل جيوش المسلمين حملة رسالة الجهاد في سبيل الله كأنها الجبال الراسيات قوة وثباتاً. وامتحنوها يشكل عملي خلال قرون. فوقفوا أمامها وقد مستهم صدمة عنيفة من الذعر والدهشة والحيرة فأرادوا أن يفتّتوا هذه القوة الهائلة بعد أن علموا أن سرّ قوة المسلمين تنبع من الداخل، من الإيمان العامر الذي يدفع إلى الإعداد الكافي مادياً وروحياً من قبل الدولة والأفراد. لذلك وجهوا سهام الافتراء على ذروة سنام الإسلام ألا هو الجهاد وقاموا بغزو المسلمين فكرياً ليحولوا المفهوم الصحيح هذا إلى مفهوم مغلوط، فقالوا إن الجهاد هو للدفاع فقط، ويريدون بذلك أن يوقفوا نشر دعوة الإسلام عن طريق الجهاد وأن يضعوا المسلمين في موقف الضعف. إن هم هوجموا جاهدوا دفاعاً، وإن لم يهاجموا فلا حاجة للجهاد، وإلا فإنه عدوان والله لا يحب المعتدين. وعملوا على أن يحل المسلمون الاعتماد على إمدادات الدول الكافرة ذات المصالح المتعددة محل الاعتماد على الله. وبردوا حرارة الإيمان وذكر الله وأحلوا محلها عبارات القومية والوطنية. ورأوا أنه لن يتم الظفر على المسلمين إلا بذلك وبذلك تفقد الجيوش الإسلامية سر قوتها.

الرد على افتراء أن الإسلام انتشر بالسيف والإكراه

نعم لقد هاجم الكفار الغربيون الجهاد في سبيل الله فكرياً عن طريق المستشرقين وأتباعهم المستغربين وقالوا بأن الدين الإسلامي لم ينتشر بالدعوة والإقناع وإنما انتشر بالسيف والإكراه، وأن جموع المسلمين الأوائل كانت مواكب من الهمج المحتشدة مسلطة سيوفها، متقدة صدورها بنار البغضاء والغضب، زاحفة إلى الأمام ما إن ترى كافراً حتى تمسك بخناقة وتجعله بين أمرين: إما أن يقول لا إله إلا الله فينجوا بنفسه وإما أن يضرب عنقه.

وهذا الافتراء المقصود ما أسهل ما يبين الشرع فساده ويكسر الواقع نصاله.

إننا كما أسلفنا من قبل أن الدولة الإسلامية عندما تقوم بفرضية الجهاد وفتح البلاد إنما تقوم بذلك لكسر كل الحواجز المادية التي تقف حائلاً في وجه الدعوة، ولازالة القوة التي تمنع وصول الدعوة الإسلامية إلى الآخرين حتى يخلي بين الناس وبين ما يرشدهم إليه العقل وتهديهم إليه الفطرة. لذلك عندما دخل الناس في الإسلام دخلوا أفواجاً، ولم يدخلوا دخول المقهور المغلوب على أمره لأن الفتح الجائر يباعد بين الفاتح والمفتوح، وبين الغالب والمغلوب. ولذلك رأينا وما زلنا نرى أن المسلمين في كل أصقاع الأرض صهرت بينهم العقيدة الإسلامية صهراً لا ولن تجد له نظيراً. فقد أذابت كل القوميات والعادات والأعراف والأديان وحتى اللغات المختلفة وأصبح الإسلام يملي على المسلمين بكل أجناسهم وأعراقهم وأفكاره ومفاهيمه وأصبحوا بذلك أمة واحدة هي الأمة الإسلامية. ولنا أن نسجل مفخرة يمتاز بها الجيش الإسلامي عن باقي جيوش العالم. فإن ما من جيش يباشر القتال إلا وتنقص أعداده إلا الجيش الإسلامي، لأنه عندما يخرج في سبيل الله لا يخرجه إلا ذلك يجد نفسه أمام أمر لازم: أنهم دعاة وهداة ويغدو المستجيبون الجدد لدعوته مثل المجاهدين الفاتحين دون أي فرق يحلمون معاً همَّ الدعوة عن طريق الجهاد، ويعملون أن الخير الذي أصابهم من جهاد والأوائل لهم، يحملهم على القيام بالجهاد لتعميم هذا الخير حتى يصل إلى أرجاء المعمورة. قال تعالى: ]وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُوْلَئِكَ مِنْكُمْ[ [الأنفال 74].

ومن هنا نرى أن الغرب الكافر تجاه هذا الواقع المخيف والمهدد له أخذ يكيد ويحاول أن يرجع المسلمين كلاً إلى جاهليته الأولى ولكن هيهات أن ينال مأربه، يقول تعالى: ]إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُوا إِلَى جَهَنَّمَ يُحْشَرُونَ[ [الأنفال 36].

إن المسلمين حتى يومنا هذا، رغم كل الغزو الفكري عليهم ورغم تأثرهم به إلى حد بعيد لم يتخلوا عن الإسلام، دين العقل والفطرة، وكل المحاولات الفكرية والمادية التي حاولت القضاء على العقيدة في النفوس وتحاول، باءت بالفشل. فقد أكد المسلمون تمسكهم بالإسلام ولم يتخلوا عنه رغم محاكم التفتيش وبيوت النيران ومقاصل الجلادين سابقاً والهجرات الجماعية التي تمارس عليهم في البلدان الاشتراكية حديثاً ومحاربتهم حتى في أسمائهم لتغييرها، ورغم محاربة الإسلام والمسلمين في بلادنا فكرياً ومادياً واتهام الإسلام بأنه رجعية واتهام المسلمين بأنهم عملاء، ورغم أن المسلمين لم تقم لهم دولة، رغم هذا كله وغيره، نرى أن تمسك المسلمين بالإسلام أمر لا بحث فيه ولا جدال. بل أن خضوع المسلمين لأفكار الكفر وأنظمته واصطلاهم بنيراها جعلهم يدركون قيمة دينهم أكثر وملاحقة المسلمين في دينهم وتعذيبهم وتشريدهم جعلتهم يدركون الحقيقة الكامنة وراء كراهية الكفار لهذا الدين بما يملكه من قدرة واسعة على الانتشار والاقناع ومعالجة مشاكل الناس كل الناس، هذه القدرة التي يملكها الإسلام جعلت الدول الكافرة الغربية تخاف على مصالحها ونفوذها، فحاربت الإسلام محاربة الباطل اللئيم للحق المبين.

من هنا كان هذا العداء، وكان هذا الكيد، يقول تعالى: ]أَمْ يُرِيدُونَ كَيْدًا فَالَّذِينَ كَفَرُوا هُمْ الْمَكِيدُونَ[ [الطور 42].

لذلك وعندما بدأ المسلمون يثوبون إلى رشدهم بدأ الكفار يطير رشدهم، لأنهم يعلمون أن بساط الظلم والاستعمار الذي بسطوه على الناس سيسحبه منهم المسلمون وسيجعلونهم دولاً مغزوة بدل أن تكون غازية. وعندها لن يعاملهم المسلمون كما عاملوهم ولن يحملوا لهم ما حملوه لنا من الظلم والقهر بل سنكون لهم ولغيرهم دعاة هداة نهدي إلى صراط ربنا الحميد. وإذا لم تقبل دولهم هذا من المسلمين فبيننا وبين هذه الدول الجهاد في سبيل الله، وإن غداً لناظره قريب.

الرد على افتراء أن الجهاد شرع للدفاع فقط

لقد كان الكفار الغربيون يتمادون في اتهامهم بحسب قرب المسلمين منهم أو بعدهم عنهم، فجعلوا لكل مقام اتهاماً. ففي حين أقنعوا المستغربين بهذا الذي ذكرناه آنفاً، فإنهم أرادوا أن يخففوا الاتهام عند الآخرين فقالوا إن الإسلام قد شرع الجهاد للدفاع فقط ولم يشرع للهجوم. فالهجوم اعتداء والدفاع حق مشروع للجميع. وقد ألقى الكفار اتهامهم هذا بشكل خبيث ودرست ردة فعل المسلمين عليه. فقالوا: هل الجهاد دفاع أم اعتداء؟ فانبرى المسلمون المخلصون يردون عليهم: معاذ الله أن يكون الجهاد هجومياً عدوانياً! بل هو دفاع فحسب.

ولكشف الحقيقة وتبيان زيف هذا الادعاء الباطل نعود للتذكير بأن عالمية العقيدة والنظام في الإسلام تفرض على المسلم من الله أن يوصل هذه العقيدة والنظام إلى كل الناس في الأرض لذلك شرع الجهاد. فهو يهدف إلى إزالة الأنظمة والحكومات التي لا تقوم على أساس حاكمية الله، ذلك أن طبائع الحكام تغلب عليها مقاومة كل فكرة من شأنها أن تؤثر على مصالحهم وأنظمتهم. لذلك تدعو الضرورة إلى اللجوء إلى الجهاد حتى تتم إزالة كل من يقف بين الدعوة وبين وصولها للناس ليختاروها أو يرفضوها بمحض إرادتهم. فتتم التخلية بعد رفع الضغط السياسي والفكري عنهم وبعد البيان الشافي لعقولهم ونفوسهم، وليعتنق بعدها كل منهم العقيدة التي يراها ولكن في ظل النظام الإسلامي العام، وبهذا يكون الدين كله لله.

وقد كان المسلمون يعرضون على الناس خيارين قبل أن يبدؤوهم بالقتال.

1- كانوا يعرضون عليهم الإسلام فإن قبلوا تنتهي المشكلة فيصبحون جزءاً من الأمة الإسلامية، وبلادهم جزءاً من الدولة الإسلامية.

2- وإذا لم يقبلوا يطلبوا منهم أن يعطوا الجزية ويحكموا بالإسلام. ويتركون وما يعتقدون وما يعبدون وتترك أحكام الأحوال الشخصية بحسب أديانهم في إطار عيشهم الخاص، بينما يكون النظام الإسلامي العام مطبقاً على الجميع ولهم على ذلك ذمة الله فيحافظ عليهم وتحمى حقوقهم وأموالهم وأعراضهم وأنفسهم، ويكونون أمام النظام سواء مع المسلمين.

3- إن لم يقبلوا الشرط الثاني يحملوا على قبوله عن طريق الجهاد. فيجاهد فيهم، ويكون الذي دفع إلى هذا موقف الحكومات المقابلة التي رأت أن مصالحها ستتعرض للخطر. ومن هذا المنطلق المصلحي الضيق يحارب الحكام الفكرة الإسلامية ونظامها.

لذلك فإن جدية النصوص في الجهاد، وجدية الغاية التي وضعت له، وجدية الوقائع الجهادية في صدر الإسلام، وانتشار الإسلام في النفوس وفي الأرض، تمنع أن يؤوّل الجهاد هذا التأويل الذي ينافي طبيعة الجهاد، وترفض اعتباره أمراً طارئاً مقيداً بملابسات تذهب وتجئ أو شأناً عابراً أوجد للدفاع فقط.

التبرج

2007-04-27T10:09:00.000-07:00

التبرج: هو إبداء الزينة بشكل لافت للنظر دون انكشاف العورة. وهذا القيد دون انكشاف العورة وُضع لأن الزينة مع انكشاف العورة حرام سواء لفتت النظر أم لَم تلفت.

فالموضوع هو في غير انكشاف العورة كأن تتزين على وجهها أو أصابعها أو تتزين بخمارها أو جلبابها، أو تتزين على ساقها تحت جلبابها كاللاتي يلبسن الخلخال ... فكل هذه الزينة إذا كانت غير معتادة في الوسط الذي تتحرك فيه المرأة بحيث إن إبداء هذه الزينة يلفت النظر، فإنه يسمى (تبرجاً) وهو حرام.

فلو تزينت المرأة على أصابعها في قرية مثلاً لَم تعتد رؤية أصابع المرأة هكذا، فإن هذه الزينة على أظافرها تلفت النظر وتكون تبرجاً وهي حرام حتى وإن كان الكف ليس عورةً.

ولو ضربت بقدميها الأرض بحيث يسمع صوت لخلخالها فتلفت النظر إلى زينتها على ساقها حتى وإن كان ساقها مستوراً، فإن هذا تبرج وهو حرام.

ولو لبست خماراً، غريباً غير معتاد، مزركشاً زركشةً فاقعةً تلفت النظر إليها، فيكون تبرجاً وهو حرام حتى وإن كان شعرها مستوراً.

ولو لبست جلباباً مرسوماً على صدره رسوم تلفت النظر، فإن ذلك يكون تبرجاً، وهو حرام حتى وإن كانت تلبس لباساً شرعياً.

وهكذا كل زينة دون انكشاف العورة تلفت النظر فهي تبرج وهي حرام أما الزينة مع انكشاف العورة فهي حرام لفتت النظر أم لَم تلفت.

والدليل على ذلك {ولا يضربن بأرجلهن ليُعْلَم ما يخفين من زينتهن} فقد حرِّمت حركة المراة لتلفت النظر إلى خلخالها علماً بأن عورتها مستورة. فكان كل زينة تلفت النظر (دون انكشاف العورة) تبرجاً وهو حرام.

والخلاصة: إن الزينة اللافتة للنظر (دون انكشاف العورة) هي تبرج وهي حرام. والزينة مع انكشاف العورة حرام سواء ألفتت النظر أم لَم تلفت. وطبعاً انكشاف العورة حرام.

لذلك فأية زينة في المباح لافتة للنظر، كما وضحناه، تكون تبرجاً، وهو حرام. ويُعرف ذلك حسب ظروف وواقع الوسط الذي تعيش فيه المرأة، وعادةً لا تشكل معرفة ذلك معضلةً، فالناس، المرأة والرجل، يقدِّرون ذلك ويعرفونه.

هذا هو التبرج حيث لفتُ النظر هو الفيصل للحكم على كون الزينة في هذا المباح تبرجاً أو غير تبرج. أما الزينة في العورة مع انكشاف العورة فهذه ليس مكانها في التبرج، بل مكانها حكم العورة وأدلتها واضحة فيحرم على المرأة كشف أي جزء من عورتها سواء أكان لافتاً للنظر أم غير لافت: يقول الله سبحانه {ولا يبدين زينتهن إلا ما ظهر منها وليضربن بخمرهن على جيوبهن ولا يبدين زينتهن إلا لبعولتهن أو آبائهن أو آباء بعولتهن ... الآية} و(ما ظهر منها) أي الوجه والكفان كما فسرها ابن عباس رضي الله عنهما، ويقول الرسول صلى الله عليه وسلم «إن الجارية إذا حاضت لم يصلح أن يرى منها إلا وجهها ويداها إلى المفصل» أخرجه أ. داود، فعير الوجه والكفين يحرم على المرأة أن تكشفه لغير الزوج والمحارم وفق الأدلة.

لذلك فإن الواجب هو لبس الخمار الكافي لغطاء الشعر والعنق ولويه على الصدر بحيث لا يظهر إلا الوجه والكفان. يقول تعالى {وليضربن بخمرهن على جيوبهن} أي تلوي الخمار على (الجيب) وهو فتحة القميص حتى لا يظهر العنق، فيكون غطاء لكل من الرأس والأذن والعنق إلا الوجه والكفين فيجوز أن يظهرا من جسمها.

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عـنـى تجـديـد الديـن

2007-04-14T11:46:00.000-07:00

عـنـى تجـديـد الديـن

إن المسلمين مأمورون بالقيام بأمر الله، والاستقامة على هذا الدين، والاستمساك بتعاليمه، وعدم الحيد، قيد شعرة، عن طريقته في الفهم والتطبيق. وقد أشرنا سابقاً إلى كثير من النصوص الشرعية التي تأمر بذلك. ولقد استقرّ عند المسلمين أنهم كلما أصابتهم داهية الانحطاط، وعاشوا في ضنكها؛ كانوا يعتبرون أن خلاصهم في دينهم. وهذا يبشّر بخير هذه الأمة عندما نرى أن رياحها تتفق مع سحائب الشرع الذي نظن كل الظن أنه يحمل للمسلمين صيّباً نافعاً

نعم، إن توجّه الأمة يتفق الآن تماماً مع توجيهات الشرع، وبالتحديد مع موضوع التجديد الذي ورد ذكره في أكثر من حديث شريف. وسنقتصر على رواية واحدة وهي رواية أبي داود في صحيحه بسند متصل إلى أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم: »إن الله يبعث في هذه الأمة على رأس كل مائة سنة من يجدّد لها دينها «. أما الروايات الأخرى فلا تختلف إلا بلفظ أو بلفظين من ألفاظ الحديث من غير أن يكون اختلاف في المعنى

لقد انطلق الفقهاء من خلال هذا الحديث، على اختلاف رواياته، ليحددوا معنى التجديد، ويتناولوا كل ما يتعلق به من أبحاث. وهنا لا بد من لفت النظر إلى أن التجديد لا يفهم من حديث واحد، وإنما تتضافر الآيات والأحاديث مع بعضها، ويعضد بعضها البعض في المعنى. فحديث التجديد هذا يدل على أن خلاص الأمة هو في فهم الإسلام بشكل صحيح وإحسان تطبيقه. وليس هو الدليل الشرعي الوحيد في هذا المعنى، وإنما هناك الكثير. ونحن من هذا الحديث نستطيع أن نأخذ لفظ التجديد الوارد في الحديث شـعـاراً للـمرحلة. أما كيف تتم عملية التجديد فإن النصوص الأخرى أتت لتحدد ذلك، وبتفاصيل كاملة، ولم تترك للمسلم إلا أن يحسن فهم الواقع، ويحـسـن فهـم النصوص الشرعية المتعلقة بهذا الواقع، ويحسن التطبيق. ولذلك اتفق المسلمون قديماً وحديثاً على جلاء معنى التجديد. ولم يكن اتفاقهم اتفاق آراء شخصية، واجتهادات عقلية، وإنما كان اتفاقاً على فهم شرعي مصدره النصوص الشرعية. وعلى هذا فإن التجديد شرعي لفظاً ومعنىً.

فتجديد الشيء لغة كما جاء في لسان العرب معناه: تصييره جديداً. وجد الثوب أي صار جديداً. أما شرعاً فإن تجديد الدين يكون بإعادته جديداً، وبعثه وطرحه من جديد وبشكل يعيده إلى جدته. وإعادته جديداً كما بدأ يكون بطرح كل ما علق فيه مما ليس منه، وتنقيته من كل آثار الجاهلية. وإعادته جديداً كما بدأ يعني أن يقتصر فيه على الوحي، وتطبيقه بإحسان كما كان زمن الرسول صلى الله عليه وسلم والسلف الصالح المشهود لهم بالخير.

- لقد جاء في فيض القدير عن العلقمي في معنى التجديد: »إحياء ما اندرس من العمل من الكتاب والسنّـة، والأمر بمقتضاهما «. وقال في مقام آخر: »يجدد ما اندرس من أحكام الشريعة، وما ذهب من معالم السنن، وما خفي من العلوم الظاهرة والباطنة.«.

- وقال »المناوي « في »فيض القدير «: »يجدد لها دينها أي يبين السنة من البدعة، ويكثر العلم وينصر أهله، ويكسر أهل البدعة ويذلهم «.

- وقال »شمس الحق « في »عون المعبود شرح سنن أبي داود « في معنى التجديد: »إن المراد من التجديد إحياء ما اندرس من العمل بالكتاب والسنّـة، والأمر بمقتضاهما، وإماتة ما ظهر من البدع والمحدثات «.

- وقد ذكر السيوطي في جامعه الصغير: »المراد بتجديد الدين تجديد هدايته، وبيان حقيقته وأحقيته، ونفي ما يعرض لأهله من البدع والغلوّ فيه، أو الفتور في إقامته ومراعاة مصالح الخلق، وسنن الاجتماع والعمران في شريعته «.

- أما المودودي فيذكر: »إن التجديد لا يكون عبارة عن التماس الوسائل لمسالمة الجاهلية، ولا هو عبارة عن إعمال خلط جديد من الإسلام والجاهلية، بل التجديد في حقيقته هو تنقية الإسلام من كل جزء من أجزاء الجاهلية، ثم العمل على إحيائه خالصاً محضاً على قدر الإمكان «. ويقول عن المجدد: »ومن هنا يكون المجدد أبعد ما يكون عن مصالحة الجاهلية، ولا يكاد يصبر على أن يرى أثراً من آثارها في أي جزء من الإسلام مهما كان تافهاً « أي صغيراً.

- ويقول القرضاوي في معنى التجديد: »إن التجديد لشيء ما، هو محاولة العودة به إلى ما كان عليه يوم نشأ وظهر بحيث يبدو مع قدمه بأنه جديد؛ وذلك بتقوية ما وهى منه، وترميم ما بلي، ورتق ما انفتق، حتى يعود أقرب ما يكون إلى صورته الأولى «. ويضيف: »والتجديد ليس معناه تغيير طبيعة القديم، أو الاستعاضة عنه بشيء آخر مستحدث مبتكر، فهذا ليس من التجديد في شيء «. ويقول أيضاً: »ولا يعني تجديده إظهار طبعة جديدة منه، بل يعني العودة به إلى حيث كان في عهد الرسول صلى الله عليه وسلم وصحابته ومن تبعهم بإحسان «.

ذكرنا بعض النصوص لأصحابها التي تبين معنى التجديد على سبيل المثال لا الحصر، لنبين فقط وجود اتفاق في القديم والحديث على معناه. وإن كنت أرى أن المحدثين هم أجود في التعبير وأصدق لأنهم يعيشون واقعاً يحتاج إلى التجديد بينما السابقون كانوا يتصورون واقعاً يراد تجديده من غير أن يعيشوه.

وبالمختصر المفيد، فإن أقوال الأقدمين والمحدثين في التجديد تحمل معاني:

- تطهير الإسلام من أدناس الجاهلية وجلاء ديباجته حتى يشرق كالشمس ليس دونها غمام.

- إحياء ما اندرس من العمل بالكتاب والسنة والأمر بمقتضاهما.

- إماتة ما ظهر من البدع والمحدثات.

- العودة إلى ما كان عليه يوم نشأ وظهر.

- تنقية الإسلام من كل جزء من أجزاء الجاهلية.

- العمل على إحيائه خالصاً محضاً على قدر الإمكان.

- العودة به إلى حيث كان في عهد الرسول صلى الله عليه وسلم وصحابته، ومن تبعهم بإحسان«.

إن هذه المعاني المتفق عليها للتجديد هي مجملة، وهي تحتاج إلى تبني الأفكار والآراء والأحكام الشرعية التفصيلية اللازمة في عملية التجديد، وتبني الطريقة الشرعية التي تخرجها من إجمال صادق إلى تفصيل مبين يترجم ترجمة صادقة ما يرضي الله ورسوله وعباده المؤمنين، وينقل المسلمين إلى العيش في مجتمع إسلامي تماماً كالمجتمع الذي أوجده الرسول صلى الله عليه وسلم مع صحابته، وحافظ عليه التابعون وتابعوهم بإحسان. مجتمع إسلامي ينقي القائمون عليه الإسلام ويحيون شعائره وأحكامه، ويميتون البدع والمحدثات، ويعيدون الإسلام على مسرح العلاقات الدولية، مجتمع إسلامي تكون دولته هي الدولة الأولى لما في ذلك من نشر للإسلام، الدين الحق، ومحوٍ لمنكر: الهوى والشهوات المتمثل بالمبدأ الرأسمالي النتن الذي يقف وراءه إبليس وأعوانه من شياطين الجن والإنس.

وقبل الخوض بشكل جدي، مبني على أصول شرعية منضبطة في موضوع التجديد لا بد من التعريج على أكثر من نقطة يجب أن تكون من المسلمات المتفق عليها بين المسلمين.

· إن عملية التجديد لا تعني تبديلاً ولا تغييراً:

إن عملية التجديد، يجب أن يُنتَبه إلى أنها عبارة عن عملية إرجاع القديم جديداً كما كان يوم بدأ. فيحافظ على عقيدة الإسلام نقية صافية كما جاء بها الرسول صلى الله عليه وسلم. فينقي كل ما علق بها من أتربة وينفض عنها الغبار، ويزال عنها كل ما طرأ عليها من عوامل التغشية، وأبهم الكثير من دقائقها، فتعرض تماماً كما كانت زمن الرسول صلى الله عليه وسلم يوم لم يكن المسلمون قد تأثروا لا بفلسفة يونانية، ولا فلسفة هندية، ولا حتى بالفكر الغربي الرأسمالي الذي يحاول اليوم أن يؤثر على الفكر الإسلامي ويبعده عن نقائه وصفائه، ويحتويه، ويجعله تابعاً له ولا يخرج عن إطاره.

وكذلك يجب المحافظة على التوجه الذي يمليه الإيمان الحق، وهو السير في هذه الحياة بحسب أوامر الله ونواهيه، أي عبادة الله في كل صغيرة وكبيرة تماماً كما كان حين نزل. وعبادة الله تعني الرجوع إليه سبحانه في كل ما أمر. ومعلوم أن الشرع الإسلامي شامل لأنظمة الحياة جميعها، فلم يترك أمراً من أمور الدنيا والآخرة يهم الإنسان إلا وتكلم فيه. والعبادة الصحيحة تتطلب أن لا يقام بأي عمل إلا بدليل شرعي منضبط يؤدي إلى طاعة الله وحده، واتباع رسوله وحده. وهذا ما يجب أن نحافظ عليه، لا أن يأتي آتٍ ليحل ما كان حراماً، أو يحرم ما كان حلالاً، تحت أية حجة. وما كان هذا الأمر مسموحاً به للخلفاء الراشدين المهديين، ولا الأئمة المجتهدين، ولن يكون مسموحاً به لأي أحد.

والعبادة الحقة تتطلب أن يكون للفقه أصول منضبطة تتناسب تماماً مع أفكار العقيدة الإسلامية. فالقول مثلاً: (حيثما يكن الشرع تكن المصلحة) أمر يتناسب أو يتوافق مع العقيدة التي تعتبر أن الله وحده هو المشرع، العليم، الخبير. بينما القول (حيثما تكن المصلحة فثم شرع الله) أمر لا يتناسب أو يتوافق مع العقيدة لأنها تتعارض مع الشرع الذي يعتبر أن الخلق والأمر لله وحده. ومثل هذا القول إذا اعتمد عليه قائلوه كقاعدة تضبط فهمهم في عملية التجديد فإن العملية تصبح تغييراً للدين وتبديلاً، وإن الأحكام الفرعية التي ستتأثر بهذه القاعدة ستتعارض مع الأحكام الشرعية الواضحة والقطعية.

وكذلك فإن قاعدة (لا يُنكَر تغيّر الأحكام بتغير الزمان والمكان) ليست قاعدة شرعية، فإنها تتعارض مع الإيمان بأن حلال الله ورسوله حلال إلى قيام الساعة وحرام الله ورسوله حرام إلى قيام الساعة. وسينشأ من خلال هذه القاعدة التي تتعارض مع العقيدة الإسلامية، والأدلة الشرعية، أحكام جديدة غير قائمة على أدلة شرعية، وسيتم اعتبار الأحكام الشرعية أحكاماً قديمة مضى وقتها وذهبت فائدتها. وفي هذا كذلك تبديل للدين وتغيير له، وإطلاق لفظ التجديد عليه يكون من باب التلبيس والتدليس. وفيه خروج بعملية التجديد عن شرعيتها.

· إن عملية التجديد يجب أن تكون شرعية:

إن ما يجب لفت النظر إليه بقوة هو أن الإسلام هو ذلك الدين الإلهي الذي يملك خاصيّـة أساسية لا يمكن أن تتغير، وإذا تغيرت تغير الدين معها، ودخل التلاعب عليه، وهو أنه إلهي وشرعه شامل لكل شؤون الحياة. والعقل فيه له دوران:

العقل حَـكَمٌ في الإيمان بالله، وأن محمداً رسول الله، والقرآن كلام الله. فالعقل هو المرجِع في هذه الأمور يحكم على صحتها، ولا يجوز الإيمان بهذه الأمور الثلاثة بعيداً عن العقل. وبعد أن يحكم العقل بصحتها ينتقل إلى الإيمان بباقي الأركان عن طريق الإيمان بما ورد في النصوص الشرعية القطعية. والعقل ينحصر عمله هنا بالفهم وليس بالحكم. فهو لا يستطيع أن يحكم على وجود الملائكة، والكتب السماوية ما عدا القرآن، والرسل عليهم السلام ما عدا الرسول محمد صلى الله عليه وسلم، واليوم الآخر. ولكنه يؤمن بها لأنها ذكرت في القرآن.

أما بالنسبة للأصول والقواعد والضوابط الشرعية فهي ليست من صنع العقل، ولكن العقل يجتهد في معرفتها من الكتاب والسنة وما أرشدا إليه. وبما أن العقول تتمايز فإن الأصولي يجب أن يتميز بعقل يمكنه من عقل الأصول وضبطها، وكذلك المجتهد يجب أن يمتلك القدرة العقلية لفهم الواقع الذي يشكل مناط الحكم، ولفهم النصوص الشرعية التي يجب معالجة الواقع بها، ويجب أن يمتلك القدرة العقلية لاستنباط الحكم الشرعي...

إذاً، فالعقل حَكَمٌ في الإيمان بالله ورسوله وكتابه، وتابع في باقي الإيمان والأصول والأحكام، وهذا ما يجب المحافظة عليه، وعدم الخروج عنه. فتحوّلُ المسلمين عن هذا، وإعطاء العقل مجالاً أكبر يحوّل الدين عن خاصيته الأساسية، وهو أنه إلهي، إلى دين عقلي يتدخل العقل في تشريعاته، ويصبح كغيره من التشريعات التي تتدخل الأهواء والشهوات في تشريعها.

· السيادة العليا على النفوس والعقول هي للشرع:

يجب أن يستقرّ في خلد المسلمين أن السيادة العليا على النفوس والعقول هي للشرع. وأن محبة الله ودينِهِ يجب أن تتقدم على كل شيء: على محبة النفس وأهوائها، وعلى محبة الأهل، وعلى محبة الجماعة والحزب، وعلى محبة العالم أو الشيخ... أو أي أحد آخر. فمحبة الله هي أمر ثابت يدور حولها محبة كل شيء آخر. والولاء لله ورسوله ودينه تقتضي من المسلم موالاة المؤمنين الصادقين المخلصين المتقيدين بأمر الله والبراء من كل ما سواهما أو يعارضهما. والكلام عن التجديد قد يطال بعض الرموز التي تجد من يواليها. وهذه الفئة هي على المحك. ويجب أن يبرز ولاؤها لله، وأن تُنْصَحَ الجماعةُ إن أخطأت، أو يُترَك العالمُ أو الشيخ الذي يثق به إن توالت أخطاؤه. فلا محاباة على حساب الشرع، فللحركة أو الحزب أو العالم أو الشيخ وزرهم إن أصروا على الخطأ. والعضو في الحركة، أو التابعُ للشيخ غير معذور على البقاء على موالاتهم، وإلا فإنه سيشاركهم في المعصية وسيبوء بالإثم وسيتبرأون من بعضهم يوم القيامة. وهذه الفئة يجب أن تتذكر أنها في البدء لم توالِ هذه الحركة أو تؤيد هذا العالم إلا محبة في دين الله، وهذه الفئة يجب أن لا تنسى أن الحركة مهما بلغ امتدادها، والعالم مهما بلغ شأنه، فإنهم ليسوا الهدف، وإنما الهدف هو مرضاة الله، وإنها لا تعمل لحزبها أو للعالِم بل تعمل معهم لله. وهذه الفئة يجب أن لا تنقلب عندها المقاييس الشرعية، فلا تصبح أوامر هذه الحركة أو قول هذا العالم هو الثابت حتى ولو خالفت صريح الإسلام، وعليها أن لا تلجأ إلى تأويل الشرع ليتناسب مع قول الحركة أو العالم. وهذا أمر في غاية الانحراف في العمل الإسلامي، إن حصل. لذلك فإن من أراد الآخرة من أتباع ومتبوعين فإنهم يجب عليهم أن يسعَوا لها سعيها وهم مؤمنون، حتى يكون سعيهم مشكوراً.

وهنا ننتقل إلى نقطة هامة في هذا الموضوع وهي أن الحركة الإسلامية أو العالم الإسلامي يجب أن لا تأخذهم العزة برأيهم إذا تبين لهم الحق. فالحق أحق أن يتبع، ولا يُرضي اللهَ إلا اتّباع أوامره. والعمل في التجديد إن كان قائماً على الحق، فإن المسلمين كل المسلمين سينتفعون منه وإلا فإن الضرر كذلك سيكون عاماً على المسلمين .

A Quote From Salaahud-deen Ayyoobee

2007-04-12T11:42:00.000-07:00

We hope in Allah -Subhannah wa Ta'aala - Who leads the hearts of Muslims to calm [concerning] what torments them and ruins their prosperity.

Where is the sense of honour of the Muslims?...

The pride of the Believers?..

The zeal of the Faithful?.

We shall never cease to be amazed at how the disbelievers - for their part -have shown trusts, and it is the Muslims who have been lacking in zeal. Not one of them has responded to the call. Not one intervenes to straighten what is distorted; but observe how far the Franks have gone. What unity they have achieved. What aims they pursue. What help they have given. What sums of money they have borrowed and spent. What wealth they have collected and distributed and divided amongst them[selves]. There is not a king left in their lands or islands, not a lord or a rich man who has not competed with his neighbours to produce more support and rival his peers in strenuous military efforts. In defence of their religion they consider it a small thing to spend life and soul; and they have kept their infidel brothers supplied with arms and champions of war; and all they have done and all their generosity has been done purely out of zeal for him [who] they worship in jealous defence of their faith.

The Muslims, on the other hand, are weakened and demoralised; they have become negligent and lazy, the victims of unproductive stupification and completely lacking in enthusiasm. If -Allah forbid - Islam should draw reign, obscure her splendour, blunt her sword there would be no one, east or west, far or near who would blaze the zeal for Allah's Deen, or choose to come to the aid of Truth against falsehood.

This is the moment to cast off laziness, to summon from far and near all those men who have blood in their veins; but we are confident (Note: Our Brother in Islam speaks concerning himself and the small party of believers who began with him and who then became a large party); but we are confident thanks to Allah-Alhamdulillaah -in the help that will come from Him and [we] entrust ourselves to Him in sincerity of purpose and deepest devotion.

Insha' Allah, Insha' Allah the disbelievers shall perish and the Faithful [will] have a sure deliverance.

A Quote From Salaahud-deen Ayyoobee, the Liberator of al-Quds.

Source: Abu Shamma, Kitab ar-Rawadatain

صفة الإمام العادل

2007-04-07T18:03:00.000-07:00

كتـب عمر بن عبد العـزيز رضي اللـه عنه لما وليَ الخلافة إلى الحسن بن أبي الحسن البصري أن يكتب إليه بصفة الإمام العادل فكتب إليه الحسن رحمه اللـه:

أعلم يا أمير المؤمنين أن اللـه جعل الإمام العادل قَوامَ كل مائل وقصـد كـل جائر، وصـلاح كل فاسـد، وقوة كل ضـعيف، ونَـصَـفَـةَ كل مظلوم، ومَفْزَعَ كل ملهوف. والإمام العادل يا أمير المؤمنين كالراعي الشفيق على إبله الرفيق بها، الذي يرتاد لها أطيب المرعى، ويذودها عن مراتع الهَلَكة، ويحميها من السباع، ويكنُّها من أذى الحَرّ والقُرَ. والإمام العادل يا أمير المؤمنين كالأب الحاني على ولده، يسعى لهم صغاراً ويعلمهم كباراً، يكتسب لهم في حياته ويدّخر لهم بعد مماته. والإمام العادل يا أمير المؤمنين كالأم الشفيقة البَرّة الرفيقة بولدها، حملته كُرْهاً ووضعته كرهاً، وربّته طفلاً، تسهر بسهره، وتسكن بسكونه، ترضعه تارة وتفطمه أخرى، وتفرح بعافيته وتغتمّ بشكايته. والإمام العادل يا أمير المؤمنين، وصيّ اليتامى، وخازن المساكين، يربّي صغيرهم، ويُمَوِّنُ كبيرَهم. والإمام العادل يا أمير المؤمنين كالقلب بين الجوارح: تصلح الجوارح بصلاحه وتفسد بفساده. والإمام العادل يا أمير المؤمنين، هو القائم بين اللـه وبين عباده، يسمع كلام اللـه ويسمعهم، وينظر إلى اللـه ويريهم، وينقاد إلى اللـه ويقودهم. فلا تكنْ يا أمير المؤمنين فيما ملكك اللـه عز وجل كعبد ائتمنه سيده واستحفظه ماله وعياله، فبدد المال وشرد العيال، فأفقر أهله وفرق ماله.

واعلم يا أمير المؤمنين أن الله أنزل الحدود ليزجُر بها عن الخبائث والفواحش، فكيف إذا أتاها من يليها؟ وأن اللـه أنزل القصاص حياة لعباده، فكيف إذا قتلهم من يقتص لهم؟ واذكر يا أمير المؤمنين الموت وما بعده، وقلة أشياعِك عنده وأنصارك عليه، فتزوّدْ له ولما بعده من الفزع الأكبر.

واعلم يا أمير المؤمنين أن لك منزلاً غير منزلك الذي أنت فيه، يطول فيه ثَواؤك، ويفارقك أحباؤك، يسلمونك في قعره فريداً وحيداً. فتَزَوَّدْ له ما يَصحبك [يوم يفر المرء من أخيه وأمه وأبيه وصاحبته وبنيه].

واذكــر يـا أمـيـر الـمـؤمـنـيـن [إذا بُـعـثـر مـا في القبور وحُصِّـل ما في الصدور] فالأسـرار ظاهرة، والكتاب [إلا يغادر صغيرةً ولا كبيرة إلا أحصاها].

فالآن يا أمير المؤمنين، وأنت في مَـهَـل قبل حلول الأجل، وانقطاع الأمل، لا تحكم يا أمير المؤمنين في عباد اللـه بحكم الجاهلين، ولا تسلك بهم سبيل الظالمين ولا تسلط المستكبِرين على المستضعَفين، فإنهم لا يرقبون في مؤمن إِلاًّ ولا ذِمّة، فتبوء بأوزارك وأوزارٍ مع أوزارك، وتحمل أثقالك وأثقالاً مع أثقالك. ولا يغرنك الذين يتنعمون بما فيه بؤسك، ويأكلون الطيبات في دنياهم بإذهاب طيباتك في آخرتك. ولا تنظرن إلى قدرتك اليوم، ولكن انظر إلى قدرتك غداً وأنت مأسور في حبائل الموت، وموقوف بين يدي اللـه تعالى في مجمع من الملائكة والنبيين والمرسلين، وقد [عَنَتِ الوجوهُ للحي القيوم].

إني يا أمير المؤمنين، وإن لم أبلغ بعِظتي ما بلغه أولُو النُّهي من قبلي، فلم آلُكَ شفقةً ونصحاً، فأنزل كتابي إليك كمداوي حبيبه يسقيه الأدوية الكريهة لما يرجو له في ذلك من العافية والصحة. والسلام عليك يا أمير المؤمنين ورحمة اللـه وبركات

عباد يغبطهم الأنبياء والشهداء

2007-04-07T17:51:00.000-07:00

جاء في الحديث: أن أبا مالك الأشعري جمع قومه قال: يا معشر الأشعريين، اجتمعوا واجمعوا نساءكم وأبناءكم أعلمكم صلاة النبي صلى الله عليه وسلم، صلى لنا بالمدينة، فاجتمعوا وجمعوا نساءهم وأبناءهم، فعلمهم الوضوء والصلاة ثم أقبل إلى الناس بوجهه فقال: يا أيها الناس، اسمعوا واعقلوا واعلموا أن لله عز وجل عباداً ليسوا بأنبياء ولا شهداء، يغبطهم الأنبياء والشهداء على مجالسهم وقربهم من الله، فجاء رجل من الأعراب من قاصية الناس وألوى بيده إلى نبي الله صلى الله عليه وسلم، فقال: يا نبي الله، ناس من الناس، ليسوا بأنبياء ولا شهداء يغبطهم الأنبياء والشهداء على مجالسهم وقربهم من الله! انعتهم لنا – يعني صفهم لنا -، فسر وجه رسول الله صلى الله عليه وسلم لسؤال الأعرابي، فقال رسول الله صلى الله عليه وسلم: هم ناس من أفناء الناس، ونوازع القبائل، لم تصل بينهم أرحام متقاربة، تحابوا في الله وتصافوا، يضع الله لهم يوم القيامة منابر من نور فجلسهم عليها، فيجعل وجوههم نوراً، وثيابهم نوراً، يفزع الناس يوم القيامة ولا يفزعون، وهم أولياء الله الذين لا خوف عليهم ولا هم يحزنون.
اللهم اجعلنا منهم واحشرنا معهم

والحسابات المعقدة

2007-04-07T17:42:00.000-07:00

من مفارقات القدر أن يجثو العرب على ركبهم يتوسلون "السلام" مع (إسرائيل)، في وقت تبدو فيه واهية هائمة على وجهها تتساءل عن مستقبلها، بعد أن فرضت وقائع مختلفة ومتعددة على اليهود توجهات جديدة وأساسية، بدءاً بتلاشي وهمهم بإقامة دولة تمتد من الفرات إلى النيل، وانتهاء بخضوعهم استراتيجياً لرؤية الإدارة الأميركية من حلٍ يقوم على أساس دولتين لإنهاء الصراع مع الفلسطينيين، مع ما يجره عليها ذلك من مزيدٍ من التقوقع والانغلاق ضمن بقعة ضيقة لا أفق لها لقاء ضمان قبولها كدولة حصرية لليهود! وطمعاً بتأمين امتداد اقتصادي وسياسي لها في منطقة ثرية ومهمة من العالم.

وفيما يجتمع ملوك العرب وزعماؤهم ليقدموا تنازلاً يتبعه آخر ليهود، تلوح لدى القائمين على الدولة اليهودية علامات استفهام كبيرة ومقلقة عن كل ما يتعلق بكيانهم الذي ولد قيصرياً بمؤامرة محاكة بإتقان. فالتهديدات والتحديات التي تواجه هذا الكيان الهش ما زالت بعد نصف قرن على إعلانه في مربعها الأول، لا سيما تلك المرتبطة منها بالطعونات المتعلقة بشرعية نشأة (إسرائيل) وأحقيتها بالبقاء، ما يفسر إصرارهم المستميت على الاعتراف بهم من قبل خصومهم، وهو ما لا تفعله الدول الطبيعية بحال. إضافة إلى ذلك فقد تغيرت الوقائع التي رافقت ظهور (إسرائيل) على كل مستوى، كما أخذت الأسباب التي أدت إلى تعاطف الرأي العام الغربي معها بالضمور، وبالكاد يذكرها التاريخ الذي شرع بطي صفحاتها، ليسجل ما يستجد من أحداث تشغل العالم.
فها هم حلفاؤها التقليديون يتململون منها ويعبرون عن ضجرهم من تصرفاتها وباتوا يطرحون شروطهم عليها لتغطيتها سياسياً ودعمها مادياً. وفي هذا السياق، دقت نتائج الاستفتاء الأوروبي نواقيس الخطر بشدة لدى اليهود، ذلك الاستفتاء الشعبي الذي تم ترتيب دولتهم فيه في مقدمة المنظمات والدول التي تهدد السلم والأمن والاستقرار العالمي. ما يعني تفكك عقدة الذنب على محارق اليهود ونهاية مفهوم "جرم" اللاسامية عند الشعوب الأوروبية، تلك التي سُوِّق بجريرتها بناء دولة (إسرائيل) على أرض فلسطين بدعم وتمويل وغطاء وتعاطف أوروبي كبير.
وعلى صعيد لا يقل أهمية، تأتي حرب تموز 2006 بين حزب الله و(إسرائيل) في لبنان، لتحطم ما ترسخ من وهم الدولة التي لا تقهر من قبل العرب مجتمعين، إذ هزمتها منظمة لا تقارن مقدراتها نسبياً من الناحية العسكرية مع ما لدى اليهود من عدة وعتاد، متصدية بثبات وعنفوان اجتياحاً شرساً استُعمِلت فيه كل الطاقات الممكنة لتحقيق انتصار ولو شكلي، وهو ما لم يتحقق رغم طول المدة! ما ألحق بـ(إسرائيل) هزيمة نكراء، سيتردد صداها طويلاً في نفوس وعقول اليهود، ضاربة ببدهياتهم ومسلماتهم المفترضة عرض الحائط.
وهكذا تتراكم التحديات التي تواجه هذا الكيان النشاز والمصطنع في منطقة لا يمكن أن تهضمه بحال لتكون أكبر بكثير من مجرد تتميم لتسويات "سلمية" هنا وهناك. فعندما كانت صواريخ العراق تنـزل في عمق دولة يهود المصطنعة، كانت عيون المتابعين ترقب عن كثب اهتزاز عروش حكام القاهرة ودمشق وعمان وانقلاب الجيوش على أنظمتها مقتحمة المعركة الفاصلة لاستئصال هذا الكيان. وفي حين كانت صواريخ حزب الله تمطر حيفا وعسقلان، كانت الشعوب الإسلامية شغوفة في ولوج ميادين القتال، غير آبهة بما يمكن أن يترتب على ذلك من تكاليف وأثمان. ما يعني أن قضية تحرير فلسطين حية في عقول وقلوب الأمة، تلك التي تنتظر فرصة مناسبة لاسترداد كرامتها المهدورة ومقدساتها المسلوبة، لا سيما بعد أن تصدعت كل الأكاذيب عن قوة يهود الأسطورية من نفوس أبنائها.
إضافة لما سبق فإن تحدياتٍ من نوعٍ آخر لا تقل أهمية ولا خطراً على مستقبل هذا الكيان قد برزت في العقد الأخير بشكل لافت للأنظار. فتنامي التيار الإسلامي والقومي والوطني داخل فلسطين 48، بعد عقود من السكون، نسف فكرة أي دمج ممكن الحصول لأكثر من مليون نسمة في الدولة اليهودية، فضلاً عن استحالة إنتاج أي انتماء صادق أو ولاء لها من قبلهم. حيث يستشعر هؤلاء حالة الأسر والإذلال والإهانة كما ضاقت صدورهم مما يتعرضون له من تمييز عنصري مقزز رغم اعتبارهم مواطنين (إسرائيليين)! وقد عبر هؤلاء في أكثر من موقف وعلى أكثر من صعيد عن مواقف تتناقض وتتضاد مع ما يطالب به اليهود في القضايا المصيرية والمهمة، ليس آخرها حرب لبنان، حيث اعتبر رموزهم إطلاق صواريخ حزب الله على مدنهم وأحيائهم شرفاً ينالهم وعملاً تحريرياً لهم من احتلالٍ بغيضٍ جاثم على صدورهم لا عدواناً عليهم. ما يعني فشلاً ذريعاً في كل مشاريع اليهود لاحتواء الداخل، وتسوية مع الخارج، و"سلام" متهافت باردٍ لا يتجاوز الأنظمة التي عقدته معها.
وبينما تتداخل في المنطقة صراعات متنوعة وحادة ودموية، طائفياً وقومياً ودولياً، سيتساءل كثيرٌ من أبناء الكيان اليهودي عن مصيرهم، حيث إنهم جزء من هذه المنطقة الملتهبة والمتقلبة، وسيفكرون ملياً بلا أدنى شك بانعكاسات هذه الصراعات عليهم؟ بينما ما زالوا يراوحون مكانهم حيارى تائهين ومضطربين في صراعات أقل وطأة عقوداً من السنين. وستستدعي عقولهم بكل تأكيد تداعيات تغلب أي فئة من الفئات على الأخرى أو توافقهم عليهم؟ كما ستستوقفهم ملياً حالة انهيار واحدٍ أو أكثر من الأنظمة في هذه المنطقة وسقوطها بين أيدي من لن يرضى حتى بمجرد الهدنة معهم؟ وضمن الحسابات التي لن يتركها هؤلاء تمر مر السحاب، ماهية المعادلات القادمة إذا ما تغيرت المعطيات الدولية القائمة حالياً تحت وطأة زلزال العراق وردود الفعل العكسية لما يسمى "الحرب على الإرهاب"؟ كل هذه الأسئلة وغيرها تدفع بكثير منهم إلى التأزم والإحباط والتفكير بالهجرة، وإلى بعضهم بالهجرة من غير تفكير، حيث يكفيه القلق وما يجره عليه من اكتئاب وشعور بعدم الأمان وغياب عنصر الاستقرار.
من هنا فإن إجراء أية تسوية بين (إسرائيل) والعرب تتجاوز مجرد بناء علاقات أو معاهدات أو هدن أو حتى اعتراف تام وغير مشروط وشاملٍ بـ(إسرائيل) من قبل فئة معينة. فالمسألة لديهم مرتبطة بمفهوم الدولة التي أسستها الحركة الصهيونية، وعليه فإن الثمن الذي يريده هؤلاء للقبول بـ"تسوية" ما، هو ما يعالج أزمات هذا الكيان منذ نشأته ويضع حداً لأية مخاطر قد تهدده في المستقبل، ولذلك تراهم كلما تنازل لهم حكامُ العرب خطوةً طلبوا منهم خطوةً أخرى ليضمنوا لأنفسهم أمناً تاماً قائماً على أشلاء الآخرين وتنازلاتهم.
وإذا ما وضعنا في سلسلة التحديات التي عجز عن مواجهتها هذا الكيان رغم كل الرعاية التي منح إياها على مدى أكثر من نصف قرن، إذا ما وضعنا إشكالات هوية هذا الكيان الغريب الذي لا يزال منعدم التعريف ومستعصياً على التجانس، حيث إنه خلطة عجيبة لا تستوي على قدم، كما إنه ليس مجتمعاً مدنياً بل مواطنوه عسكريون منخرطون في السلك العسكري، أو احتياطيون ينتظرون أوامر استدعائهم للجبهات، ولذلك فإن أمثل توصيف له أنه قاعدة عسكرية تنتظر من يهشم أركانها فيعيد الأمور إلى نصابها والأرض لأصحابها

Scars from the Past - Time Line

2007-03-07T14:24:00.000-08:00

1920 British Mandates to Iraq, Transjordan and Palestine. French Mandate to Lebanon and Syria.

1921 ‘Abdullah recognised as Amir of Transjordan, Faisal made King of Iraq.

1924 Abolition of the Khilafah.

1926 Ibn Sa‘ud proclaimed King of Hijaz.

1926 Sheikh Sa‘id moved against Mustapha Kamal in 1926 with arms

1927 British recognition of independent Ibn Sa‘ud’s Kingdom.

1930 Britain terminates Mandate in Iraq and sponsors Iraq's membership of League of Nations.

1932 Ibn Sa‘ud’s Kingdom named Saudi Arabia.

1933 King Faisal of Iraq dies and is replaced by his son Ghazi.

1934 War between Saudi Arabia and Yemen, ended by British mediation with border changes favouring Saudi Arabia.

1936 Beginning of Arab revolt in Palestine.

1937 Peel Commission proposes partition in Palestine.

1939 Anglo-Turkish Treaty. White Paper on Palestine.

1940 Rashid Ali government formed in Iraq.

1941 British military intervention in Iraq, overthrowing Rashid Ali’s government.

1942 British impose Wafd Party government on King Faruk. Jews demand Jewish state.

1945 Arab League pact signed in Cairo.

1948 Israeli occupation of Islamic Lands begins.

2007 Islamic Lands presently divided into fifty-five secular nations.

3rd March - Scars from the Past

2007-03-07T13:50:00.000-08:00

The Prophet (saw) said, "The knots of Islam will be undone one by one until every one of them is undone, and the first one to be undone is the ruling by the Book of Allah (swt) and the last one is the prayer."

The Prophet (saw) established the knots of Islam upon the earth. For thirteen years, he (saw) endured many hardships so that the earth could be shaded by ruling by the Book of Allah (swt), the Islamic State. For thirteen centuries thence, the Muslims lived by this noble rule. In this period, they enjoyed Allah's (swt) pleasure, for they ruled by that which pleased Him (swt). In the above hadith, the Prophet (saw) spoke of how this would not last. Throughout the centuries of Islamic rule, Muslims who read this hadith shuddered at the mere thought of the loss of the Islamic State. The Khilafah was abolished on 3rd March 1924. In its place today are over fifty secular, states. Their ruling is by other than the Book of Allah (swt). The advocates of secularism would have us feeling no remorse at this huge loss. Secularists perceived it as a step forward; the destruction of the Islamic rule was a sign of ‘progress’.

The abolition of the Khilafah, has been far from a step forwards. Its demise inflicted wounds, from which we are still scarred today. The events surrounding its abolition revealed many vital issues that affect us. It was not a freak occurrence or an accident. It was a culmination of decades of work by the colonial powers, with Mustafa Kemal merely pulling the trigger. Here follows an account.

The Khilafah is a shield, standing in the way of secular designs
At the end of the 19th Century, Prime Minister Disraeli, held a copy of the Book of Allah (swt) in the British Parliament. He stated that Muslims could never be defeated until it was taken from them. Today the Qur’an is still present amongst us, it is recited in our houses and mosques. What Disraeli meant specifically was the ruling and living by Islam. And with good reason, for Muhammad (saw) said, "The Imam is a shield, you fight from behind him and are protected by him"

The European powers endured the consequences of this hadith. The Khilafah ably protected the Islamic Lands from the designs of the kuffar. These designs remained unfulfilled for centuries. Disraeli and Bismarck conferred in Berlin (1887) to divide the Islamic Lands. Plans reiterated in the Sykes-Picot (British-French) secret agreement of 1916. They had already occupied many of the Islamic Lands. However, they still harboured the same fears that filled the hearts of the original Crusaders. They succeeded in occupying Islamic Lands, although it was short-lived. Within years, they were completely routed as Khaleefah Nur-ud-Deen launched a jihad against them. The defeat of the Crusaders showed that while the Khilafah existed, the latent power within the Muslims could always be unleashed. Therefore, Britain demanded that Muslims abolish the Khilafah at the Lausanne conference (20th November 1922 to 4th February 1923). Also previously, in 1915 the Russian ambassador to Britain, sent a message back to St Petersburg:

"The Italian Government supports the Russian Government's opinion. The Italian government wholeheartedly supports wresting the Khilafah from the Turks and abolishing it if necessary".

Their ground work was laid long before when the Europeans sponsored missionary activity within the Khilafah. Missionary centres sprang up around, and even within, the borders of the decaying Islamic State such as those in Malta (end of 16th Century), ash-Sham (1725) and Beirut (1820). Their objective was not to convert Muslims to Christianity, this idea was as ludicrous as it was unlikely. Rather it was to dupe Muslims into adopting Islam as the Europeans had adopted Christianity. Specifically, they wished that Muslims followed their example, by having a secular Reformation. That is that the Muslims would separate the deen from the State. They formed many associations and parties for this purpose. Through this and other means, they recruited Muslims to their secular crusade. Now all that remained was the implementation of the secular vision. Time proved that this was not to be an easy task.

Secularists in Turkey try to abolish Khilafah
By the early 1920’s the ‘Union and Progress’ and the ‘Young Turks’ manoeuvred towards implementation of secularism. Their boldest initiative was a proposal for a secular constitution, presented to the National Assembly. This evoked an angry response. Kathim Qara Bakir, the ‘Uthmani Khilafah General , said, "

I have vowed to prevent any steps undertaken with the aim of transforming the country from a Sultanate to a republic, no matter how dear the sacrifice were."

A leading secularist, Mustafa Kemal retorted,

"The constitution drafted by the National Assembly is not final...There is nothing in these laws to suggest that the sacred Sultanate and the sacred Khilafah would be undermined, or to suggest an incitement towards adopting a republican ruling system. Those who imagine that we wish to destroy the Sultanate and substitute the Sultanic rule by the republican rule are in fact living in another planet than the one we live in, that is the planet of fiction and imagination."

History has shown how empty these words were. Their ensuing actions showed that they wished to bring this planet from the realm of fiction and imagination, into bitter reality. The real motive for this apparent climb-down was that they realised Bakir was well respected for his sound reasoning by the Ummah. His views represented the view of the Ummah of the time. Indeed, the Ummah was aware that Islam dealt with all life's affairs, including that of the government. They held no concept of a secular government i.e. a government that looked outside of Islam for its form and detail. This was all but spelled out to the secularists when they later showed their true colours. In the midst of debate in the National Assembly, Kemal suggested the separation between the Sultanate and the Khilafah, thus abolishing the Sultanate and removing the Khaleefah, Wahid-ud-Deen. A foreign affairs committee was called upon to examine this matter the following day. It included in its ranks Islamic scholars. The committee spent hours studying the issue of separating the Sultanate from the Khilafah. The committee rejected the proposal unanimously, citing texts from the Qur’an and the Sunnah forbidding a secular government.

Islam forbids Secularism and commands Khilafah
The following verses of Qur’an, are just a few of the Islamic evidences that clearly demonstrate that Islam came to decide all matters. Secularism denies Islam any say in politics. Allah (swt) revealed in the Qur’an:

"But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission." [Qur'an 4:65] "And if you judge between people, judge with justice." [Qur'an 4:58]
"Obey Allah and obey the Messenger and those of you in authority..." [Qur'an 4:59]
"Whosoever does not judge by that which Allah has revealed, such are disbelievers." [Qur'an 5:44]
"Whosoever does not judge by that which Allah has revealed, such are oppressors." [Qur'an 5:45]
"Whosoever does not judge by that which Allah has revealed, such are transgressors." [Qur'an 5:47]
"So judge between them by what Allah has revealed and follow not their desires away from the truth that has come to you." [Qur'an 5:48]
"Judge between them by what Allah has revealed and follow not their desires but beware of them lest they seduce you from some part of that which Allah has revealed to you." [Qur'an 5:49]
"The rule is to none but Allah." [Qur'an 6:57]

Allah’s (swt) Messenger (saw) said,

"The Prophets took care of the affairs of the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafa’a and they will number many."

"Whosoever removes a hand from obeying Allah will stand before Allah on the Day of Judgement with no evidence/complaint, and whom of you who dies without pledging his oath to a Khalifah will have died the death of a non-believer."

Secularist confront the Ummah and Islam
The secularists were up against the word of Allah (swt), and an Ummah that held them sacred. Thus a conflict between the Ummah and the secularists ensued. The following quotes and events demonstrate the intensity of that conflict. One can clearly see that the Ummah of the time proved to be a worthy example, for the present generation of Muslims that face secular rule in the Islamic Lands.

November 1922.

"The Sultanate must be separated from the Khilafah and abolished. This will happen whether you agree to it or not. All there is to it is that some of your heads will roll in the process."

Mustafa Kemal’s response to hearing the rejection by the foreign affairs committee. The National Assembly rejected the proposal, despite the fact that Mustafa Kemal’s supporters rested their hands on pistols. Yet, the speaker announced that the Assembly had endorsed the proposal by a general consensus. Upon this a number of deputies jumped on top of their seats protesting and shouting,

"This is not true, we did not agree to this."

Kemal dissolved the National Assembly and hold fresh elections, hoping to acquire a majority. However, this new Assembly was also against secularism.

29th October 1923. Mustafa Kemal addressed the National Assembly,

"...I have decided that Turkey should become a republic with an elected president."

When the voting took place, fewer than 40% of the deputies took part. However, the decree had been prepared beforehand by the secularists. It declared that there was approval for the formation of a secular Turkish Republic, with Kemal as its first President. The masses turned against the secular proposals. The word was spread everywhere that the new rulers of Ankara were kuffaar. Many prominent orators started to attack Mustafa Kemal. Leaflets and caricatures which attacked him fiercely were distributed. Many of the deputies and prominent figures left Ankara and headed towards Istanbul, to rally around the Khaleefah Abdul-Majid. Kemal then gauged opinion amongst the army. He attended the annual military manoeuvres near Izmir and spent days reviewing the situation, with Fawzi and Ismat, probing the low ranking officers and soldiers. He found a strong opposition to secularism. Secularists resorted to brutality. The National Assembly endorsed a bill declaring that any opposition to the republic and any inclination towards the deposed Sultan, would be considered an act of treason, punishable by death. Kemal ordered the assassination of one of the staunchest critiques of secularism, as he was returning from the National Assembly. When yet another deputy delivered a speech in support of the Khaleefah, Kemal threatened him with hanging.
1st March 1924. The Greater National Assembly convened. Mustafa Kemal demanded the abolition of the Khilafah. Again there was fierce opposition.

2nd March 1924. The National Assembly convened once more in order to review this decree; the session went on all night until 6.30 a.m. Again nothing was resolved.

3rd March 1924. In spite of the opposition from the Assembly and the Ummah, the abolition of the Khilafah was announced, and with it the separation of the deen from the state.

Scars from the Past
The Prophet (saw) said, "Your enemies will eat of you as guests eat at a dinner."
With the Khilafah destroyed, indeed the enemies feasted without any fear of reprisal. As now Britain’s condition was fulfilled, Lausanne was reconvened on 23rd April 1924. The Lausanne Treaty was signed on 24th July 1924. The British Foreign Secretary, Curzon announced in the House of Commons,

"The point at issue is that Turkey has been destroyed and shall never rise again, because we have destroyed her spiritual power: the Khilafah and Islam."

The foreign powers continued dividing up the Islamic Lands according to the Sykes-Picot agreement and the Berlin Conference. Unlike the Crusaders of the past, these modern day secular crusaders had no Khilafah to confront them. Within years of the Khilafah’s abolition, they were able to extend their colonial hegemony over the resources of the Islamic Lands. Within decades, Britain was able to extend their support of the Zionists, culminating in the formation of Israel (May, 1948). To this day the Islamic Lands are divided and fall under the shadow of secular rule.

Today, many Muslims have made a realisation of their own. They have realised the impact of the loss of the Khilafah. Muslims must make this realisation act as a spur to motivate them to take on the work for the re-establishment of the Khilafah. For the best reason that there could ever be. Its re-establishment is a command in Islam. Just as the Ummah in the time of Mustafa Kemal worked hard to resist secularism, so must we. Just as they loathed even the thought of secular rule, so we must seek to uproot it from the Islamic Lands. Finally, the Muslims must take heart that the Prophet (saw) reported on the Khilafah’s return after its demise. The Messenger of Allah (saw) said,

"The Prophethood will remain among you for as long as Allah wills, then Allah will lift it when He wishes to, then it will be a Khilafah Rashidah (Rightly Guided) on the method of the Prophethood, it will remain for as long as Allah wills, then Allah will lift it if He wishes, then it will be a hereditary leadership which will remain for as long as Allah wills, then He will lift it if he wishes, then it will be a tyrannical rule, and it will remain so for as long as Allah wills, then He will lift it if He wishes, then it will be a Khilafah on the method of the Prophethood, then he kept silent."

Use of Political Terminologies

2007-02-10T12:48:00.000-08:00

Allah (Subhanahu Wa Ta'aala) says,

O believers! Do not say: Ra'ina, but say Unzurna and listen; and for the disbelievers there is a painful punishment. [Al-Baqarah:104]

The famous Mufassir Ibn Kathir explained in his tafseer of this ayah:

This verse refers to the Jews who used puns in their conversations with the Prophet (Sallallahu Alaihi Wasallam) in an attempt to make fun of him. They, (may Allah Subhanahu Wa Ta'aala curse them) addressed him with the word Raa'ina which literally means 'consider us' but can also mean 'stupidity', and when they greeted him they said 'As-Samu 'Alaykum' that is, 'death to you' rather than 'As Sallamu 'Alaykum' that is 'peace be on you'.

What this Ayah and its tafseer indicate to us is the importance of terminology. If a statement has a loaded definition contradicting the concepts of Islam they must be relinquished for the Islamic concept and its terminology. This is because the danger in calling to the Western ideas and concepts would mean the appearance of this foreign way of life upon the lives of the Muslims and this is both dangerous for our Islam and prohibited by Allah (Subhanahu Wa Ta'aala).

We have our own terminology and idioms and we must both use these and comprehend the importance of realising there meanings so as to work diligently to bring these back to life through the pre-eminence of the Islamic way of life absent from the world due to the absence of the Islamic Shari'ah.

Comment:

Today, Muslims discuss issues and proceed through life in the absence of the correct mindset, and for this reason, we see that Muslims cannot agree on anything, and oftentimes, discussions are an incoherent stew of haphazard ideas that typically break down and results in shouting contests. An example will be sufficient to demonstrate this point. The west-sponsored reformists make scathing attacks at one of their opponents for being a homosexual in their political satires and cartoons. And in the same breathe, these reformists claim that they are working towards ''pluralism''. The application of this concept in our society means giving homosexuals and lesbians the ''constitutional right'' or ''human right'' to form their organization, participate in the political process and to promote their deviated tendencies through the media machinery. If anyone were to show hostility towards homosexuality or lesbianism, the legal apparatus will spring into action to protect their ''human rights'' enshrined in the ''Universal Declaration of Human Rights''. This is a vivid indication of how western concepts can be marketed through cartoons and so called political satires, if the masses remain naive. It is very easy for Muslims to reject a crazed evangelist with blond hair and blue eyes slandering the Prophet (saaws) or denouncing the Qur'an. However, it is an altogether different situation when the poison (e.g. pluralism) is injected slowly and systematically along with cartoons to tickle our emotions .This is not to say that Islam will be eradicated altogether. But Islam will remain reduced to a set of rituals and morals and Muslims will be given the ''freedom'' to practise Islam within the boundaries set by the secular ideology - the system which the kuffar wants to establish ''officially'' through their local agents as part of their agenda to check the rise in Islamic system which they refer to as ''Radical Islam'' for marketing purpose. Also, the kuffar will implement this new 'deen' in such a way that western concepts become fully anchored in the hearts and minds of the Muslims. Therefore the implementation will not descend upon us from nowhere, but will come about as a culmination of continuous agitation which the colonialists would foment behind the scenes. The agitation would be stirred up in such a manner that the masses themselves will be calling for these kufr concepts leading to a climax. Daniel Pipes, a neo-conservative bigot who ardently supports and advises US on the 'democratisation' projects in the Muslim world has the following to say regarding their disguised strategy:

''Because it takes time for full enfranchisement, the U.S. government should
encourage democratization, first on the level of civic society, and then, only
after that has been established, on the level of political leaders.''

The motive behind the urgency to ''democratise'' the Muslim world is indicated by another statement by Pipes :

''I propose mainstream secularists as the forward looking Muslims who uniquely
can wrench their co-religionists out of their current slough of despair and
radicalism. Secularists start with the proven premise of disentangling religion
from politics; not only has this served the Western world well, but it has also
worked in Turkey, the Muslim success story of our time''

The ''success story'' mentioned above, is the destruction of the last Islamic State in 1924, which implies that West is trying desperately to avoid the re-emergence of the Islamic State. According to Pipes, the Islamic system can prevented from resurfacing by activating the Neo-moderate Muslims to work for a new secular ideology. This new ideology is promoted in various parts of the Muslim world using different labels such as ''Moderate Islam'', ''Reform'' ,or ''Democracy''. To spark off this ideological war, the colonialists would probe for an ''internal'' matter within each nation to act as catalyst to help move things quickly along a designated political path. The lesson for us is that if we fail to apply Islam completely, then we leave a political, social, and cultural vacuum in society and in the world, and this vacuum will naturally be filled with Kufr.What is required, at this critical juncture, is a process by which we actively arrive at a set of ideas and principles that we believe in and wished to be governed by. This means initiating a thinking process, at least in the minds of those who are concerned, to question and scrutinize all the ideas that are being proposed to solve our problems. We should not accept any idea (e.g pluralism) through shallow unthinking means. Rather we should accept those ideas that are intellectually sound and will be able to comprehensively solve our society's problems.

If we succumb to our emotions, then we will find ourselves susceptible to the whims of anyone who wants to tickle or arouse our emotions by publishing political satires and cartoons whilst smuggling kufr through the back door . Also, we should not rely on cartoons and political satires for an accurate assessment of the events. We should fish through several sources like solving a puzzle.

We should live up to the statement of Umar Bin Al-Khattab (ra), when he said: ''I am not a deceiver and the deceiver cannot deceive me.''

Prophet(saw) said, Allah did not portion to man a thing better than intelligence. The sleep of the intelligence one is better than the wakefulness of the fool. No Prophet or Messenger was sent other than to complete intelligence.

Prophet(saw) also said: ''A believer does not get bitten from the same hole twice.''

First, the ummah got bitten due to implementation of capitalism, socialism, nationalism etc etc in place of Islam. The result is oppression, suffering and earning Allah's Wrath. And we will get bitten again if we respond to this wretched situation by calling for Western secular concepts.

Nature Vs Nurture

2007-02-10T12:17:00.000-08:00

There is a theoretical debate based on an idea floating around which is claiming that our actions and behaviour, and the life we elect to lead is not the result of the choices and decisions we make but rather something that we are compelled to do because of our biological makeup. Manifestations of this type of thinking can be found in statements like, Criminal behaviour has a genetic basis, or morality is something that is decided by our biology and not by our choices. And every so often, an article or book is published, or a documentary is released trying to push for this idea, particularly as it pertains to homosexuality.

Therefore, the question is: To what extent is our nature involved in the actions we do and the decisions we make? Answering this question necessitates a close look at the human being and, more specifically, the human nature. Allah (swt) created the human being with certain instincts and needs, and these instincts and needs push the human being to satisfy them. For example, the human being possesses the need to eat, and this need will push the human being to satisfy it. He can satisfy this need by eating pork and consuming wine, or he can satisfy this need by eating fish and consuming milk. The need itself does not dictate how to satisfy this need or which specific food types to eat or drink. This is where the nature of the human stops and the mind takes over, because the concepts and ideas that the mind will adopt will lead a Muslim, for example, to satisfy his hunger by eating halal foods and refraining from the haram, such as pork and wine. On the other hand, a Kafir, who does not have this concept of halal and haram, will satisfy his hunger and may refrain from wine for a different reason, such as for financial reasons.

Similarly, when it comes to the instincts, the same principle applies. Human beings have certain instincts, such as the instinct of companionship, the sexual instinct, and the instinct of sanctification. These instincts will only push the human being to satisfy them, but the decision on how to satisfy these instincts is a choice that will depend upon the concepts and ideas that the human being carries. Whether he elects to satisfy the sexual instinct through marriage or though adultery is a choice, because there is no instinct that pushes the human being to satisfy according to a specific process or channel. The instinct demands only satisfaction, but the choice to satisfy the instinct according to a specific process will depend upon the concepts that the human being adopts. Similarly, the human being possesses the instinct of sanctification, and this instinct pushes the human being to revere or sanctify something greater or more powerful than himself and look up to something for answers to his fundamental questions. Whether the human being elects to satisfy his instincts by worshipping Allah (swt) according to the system that He revealed, or whether the human being chooses to satisfy this need by worshipping a rock, a human being, or something else, will be decided by his concepts. In all of these cases, the instincts and needs push the human being to satisfy them, but it is the human being who chooses to satisfy his instincts and needs in a specific way, and he uses his mind to make that decision.

Keep in mind that the decision to satisfy one's hunger by consuming pork and wine will go against the rules of Allah (swt), but it will not go against the natural law that Allah(swt) created because pork and wine, while being haram, are still considered food and will satisfy hunger. However, can we say the same about eating nails and glass, and drinking benzene and formaldehyde? Such an action is not just a matter of contravening the Halal and Haram, but it completely violates the natural law that Allah (swt) created. The one who chooses to eat nails and glass and drinks benzene will not satisfy his hunger. And if the decision to satisfy ones hunger in the haram way by consuming pork and wine is something that the human being is free to choose, based on a concept that he or she adopts, then we can definitely say that the decision to completely violate the natural law by consuming nails and drinking benzene is also a choice that the human being makes, based upon a twisted concept about life. Similarly, the sexual instinct can be satisfied through the halal manner (through marriage) or through the haram way in a manner that violates the rules of Allah (swt), by adultery and fornication. In either case, the instinct will be satisfied in accordance to the natural law of Allah (swt). If choosing to satisfy the sexual instinct in a manner that violates the rules of Allah but is within the natural law is a decision that the human being makes, based on a concept or an idea, then we can definitely conclude that electing to satisfy this instinct in a manner that contravenes the natural law itself, such as homosexuality or intercourse with animals, is a pure decision that the human being makes, based on a twisted concept about life.

In conclusion, we must acknowledge the role of our nature. The nature of the human being manifests itself in instincts and needs, which create within us the drive to satisfy them, and we choose the manner in which we satisfy these instincts and needs, either according to the system and rules laid down by Allah (swt) or through a system that human beings choose for themselves. And it is the way we choose to satisfy these instincts and needs that will shape who we are, how we behave, and how we conduct ourselves in life. Unfortunately, the existing societies are established upon incorrect ideas, which have given rise to systems that are unable to correctly address the needs of human beings and correctly resolve issues. As a result, many problems have emerged, and they have reached epidemic proportions that the society can no longer hope to solve. Such a situation may cause the people to question the very validity of the system itself and the ideas that it is established upon, which has the potential to translate to a momentum for change. The status quo has many means of containing or diverting this momentum, one of which is to attribute these problems to some imaginary force which 'compels' the human being. Thus, the society is busily propagating this idea that homosexuality, adultery, and even morality and values, are the result of genetics or human nature and not the result of incorrect systems built upon incorrect concepts and ideas about life. And compounding the problem is the fact that this movement has used the scientific institution to advance itself; because the scientific culture is highly respected among the people, then this has caused many people to accept this idea as a scientific one.

In reality, such an idea is another manifestation of Fatalism, which is the notion that human beings are compelled to behave in a certain way because of some imagined force and not because of the decisions they make. During the Middle Ages, the Church pushed the idea that the problems in the society were the result of the Will of God, which made the people accept their extreme poverty and miserable conditions as something they could not control. As a result, no one questioned the real reason behind the misery and oppression that existed, which was the oppressive systems that were applied. Similarly, the society of today wants to divert the attention of the people by convincing them that the problems in the society is because of our genes or our biological makeup, and this idea is cleverly wrapped in a scientific coating. Such an idea is not only a false idea based on a false understanding of human nature, but it makes a mockery of the scientific institution in the process because any credible scientist will realize that genes code for proteins and not for concepts and ideas. Furthermore, the decision to satisfy the instincts and needs does not emanate from the person's genes or molecular biology, but rather from the concepts and ideas that the person adopts.

Therefore, we should expose this idea for its fallacy, and this is no small task because human beings prefer to avoid responsibility for the decisions and choices they make. As a result, Fatalism, or any idea that reeks of Fatalism, is attractive because it gives the human beings an opportunity to defer responsibility for his or her choices to some imagined force that he has no control over, whether that force is imagined to be the Will of God or Our Genes or Our Molecular Biology.

May Allah (swt) help us in understanding the Truth so that we can live by it and explain it to the others.

وصف الشريعة الإسلامية بالمرونة والتطور

2007-01-25T16:57:00.000-08:00

يقول الله تعالى { اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا } يبين الله تعالى في هذه الآية الكريمة أن الإسلام هو الدين الذي رضيه الله لعباده ، وهو الشريعة الكاملة والمنهج الصحيح الذي يعالج مشكلات البشر وما عدا ذلك من فهم فإنه يناقض الكمال الذي نصت عليه الآية ويتعارض مع رضا الله بالإسلام كدين والذي وضحته الآية الكريمة وضوحاً تاماً.

فالشريعة الإسلامية أحاطت بجميع أفعال الإنسان إحاطة تامة شاملة ، فلم يقع للإنسان شيء في الماضي ولا يعترض الإنسان شيء في الحاضر ولا يحدث للإنسان شيء في المستقبل إلا ولكل شيء من ذلك حكم في الشريعة الإسلامية ، قال تعالى { ونزلنا عليك الكتاب تبيانا لكل شيء } ويقول الرسول صلى الله عليه وسلم: " تركتكم على محجّة بيضاء ليلها كنهارها ، لا يزيغ عنها إلا هالك ".

والشريعة الإسلامية عندما تعالج مشاكل الإنسان في جميع الأزمنة والأمكنة بأحكامها مهما تجددت وتنوعت تلك المشاكل فهي إنما تعالج مشاكل الإنسان بوصفه إنساناً ليس غير ، ذلك أن الإسلام هو دين الله الذي أنزله لكل البشر وهو المنهج القادر على حل مشكلات كل البشر ، مهما اختلفت ألوانهم وبيئاتهم وأجناسهم وأماكن عيشهم وأزمنتهم.

ذلك أن الإنسان هو الإنسان في كل مكان وزمان ، في غرائزه وحاجاته ، فكذلك أحكام معالجاته لا تتغير ، أما ما يتجدد من مطالب الإنسان المتعددة فقد جاءت الشريعة بأحكام هذا المتجدد من المطالب ، لذا كان ذلك سبباً في نمو الفقه وازدهاره .

فالإجارة عندما ترد في قوله تعالى{ فإن أرضعن لكم فآتوهن أجورهن } فإن هذه الآية يستنبط منها حكم شرعي وهو أن المطلقة تستحق أجرة الرضاع ، ويستنبط منها أن الإجارة عقد على المنفعة بعوض وهي تنطبق على إجارة العامل أو الفلاح أو الموظف كما تنطبق على إجارة السيارة والطائرة وهكذا.

والآية عندما تقول { وأعدوا لهم ما استطعتم من قوة ومن رباط الخيل ترهبون به عدو الله وعدوكم} فإن ما يستنبط من هذه الآية هو وجوب الإعداد لإرهاب أعداء الله ، وكما كان الإعداد في الماضي بالرماح والسهام والسيوف فإنه يجب أن يكون الآن بمصانع الأسلحة والطائرات والدبابات وأدوات الحرب الحديثة وهكذا.

فهذا الاتساع بالنصوص لاستنباط أحكام متعددة لمشاكل متعددة ، هو الذي جعل الشريعة الإسلامية وافية بمعالجة مشاكل الحياة في كل زمان ومكان وفي كل أمة وجيل وقد قيل قديماً وهو قول حق أن الشريعة الإسلامية صالحة لكل زمان ومكان.

وسعة الشريعة الإسلامية لكل مشكلات الإنسان الماضية أو الحاضرة أو المتجددة لا تعني أن الشريعة الإسلامية مرنة بحيث أنها تنطبق على كل شيء ولو ناقضها ، فإن المرونة مفهوم خطير ألصق بالإسلام ليجعل منه لباساً مهلهلاً يقبل أي فكر أو مفهوم أو رأي ولو ناقضه وخالفه.

ذلك أنه بعد أن نهض الغرب بفصلهم الدين عن حياتهم وعزلهم للسلطة الكنسية عن واقع الحياة فإنهم التفتوا للإسلام والمسلمين وبدؤوا يعرضون على المسلمين حلولاً لمشاكل الحياة المتجددة عندهم ، ويطلبون من المسلمين أن يقدموا حلولاً من الإسلام لها ، فما كان من المسلمين وهم في أشد حالات ضعفهم إلا أن يقبلوا حلول الغرب على أنها من الإسلام فقالوا بتحرر المرأة وقالوا بالاشتراكية والديمقراطية وحرية الرأي والحرية الشخصية وجعلوا كل ذلك من الإسلام مدعين أن الشريعة الإسلامية ليست جامدة بل هي مرنة تقبل كل شيء ، ونسوا أو تناسوا أن الإسلام قام على عقيدة راسخة وأنه جعل هذه العقيدة مقياس كل الأفكار وجعل الحلال والحرام مقياس كل الأعمال فالله تعالى يقول { فإن تنازعتم في شيء فردوه إلى الله ورسوله إن كنتم تؤمنون بالله واليوم الآخر } والرسول صلى الله عليه وسلم يقول : " لا يؤمن أحدكم حتى يكون هواه تبعا لما جئت به".

وكون العقيدة مقياساً لكل شيء يعني أن تكون المعالجات مأخوذة من نصوص الشرع وليس من الهوى والعقل فكل ما لم يأت به الإسلام من معالجات لمشاكل الإنسان فهو من غير الإسلام ولا يجوز أخذه ، قال صلى الله عليه وسلم: " كل عمل ليس عليه أمرنا فهو رد " ، فمثلاً نجد أن المسلم مقيد بأحكام الشرع ولا يملك أن يعصي الله تعالى بحجة الحرية الشخصية ، وهو إن فعل ذلك نال العقوبة على معصيته إن كان في الدنيا بمعاقبة الحاكم له ، أو كان في الآخرة بعقاب الله عز وجل ، فلا يحل لمسلم أن يزني بحجة الحرية الشخصية ولا يحل له أن يهزأ بالقرآن بحجة حرية الرأي ولا يحل له أن يرتد عن دينه بحجة حرية العقيدة ، ذلك أن مجرد الدخول في الإسلام يعني الانقياد لله تعالى في كل شيء {فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما}.

وكذلك المرأة مثلاً فإنه لا يحل لها أن تكشف عن عورتها بحجة تحرر المرأة ، وهي إن فعلت ذلك استحقت التعزير من الحاكم والعقوبة من الله تعالى ، وهكذا فكل تصرفات المسلم وآراءه وأقواله مقيدة بحكم الشرع ، بل وغير المسلم ، فالكافر الذمي تطبق عليه أحكام الإسلام مثل المسلم سواء بسواء فلا يحل له أن يرتكب المعصية بين المسلمين بحجة أنه غير مسلم ، فالرسول صلى الله عليه وسلم عامل أهل الذمة حسب أحكام الإسلام وفي حديث جابر بن عبد الله قال : " رجم النبي صلى الله عليه وسلم رجلا من اليهود وامرأة " لذلك فإن القول بمرونة الشريعة لتقبل كل شيء هو قول خطير ومن أسوأ عواقبه أن يضيع ديننا فنقبل ما ليس منه على أنه منه وفي ذلك خسران الدنيا والآخرة .

أما القول بتطور الشريعة فهو لا يقل خطراً عن القول بمرونتها ، إذ أن التطور يعني الانتقال من حال إلى حال ويعني التبدل مع الزمن ، والقول بتطور أحكام الإسلام يعني أن أحكام الإسلام تتبدل وتتغير مع الزمن فهي تتطور ، لذلك لا عجب أن يكون حكم الله في المسألة أنها حرام وبالتطور تجدها حلالاً ولا عجب أن يكون حكم الله في المسألة أنها حلال وبالتطور مع الزمن يصبح حكمها حراماً وهكذا ، لذلك وجد في المسلمين من جارى الغرب في أفكاره فقال بأن أحكام الإسلام تتغير بتغير الأزمان ، فوجدنا في المسلمين من يقول بجواز تعدد بلاد المسلمين ومن يقول بجواز الاستعانة بالكفار والتنازل لهم عن أرض المسلمين ومن يقول بجواز الربا وغير ذلك مما ألبس على المسلمين دينهم ، في حين أن رسول الله صلى الله عليه وسلم يقول : " من أتاكم وأمركم جميع على رجل واحد يريد أن يشق عصاكم فاقتلوه " وغير ذلك من الأدلة التي تحرم تجزئة بلاد المسلمين وتأمر بوحدة المسلمين تحت راية خليفة واحد ، كما وجد من يقول بأن قطع يد السارق وحشية فيستعاض عنها بالسجن ، كما وجدت في القوانين الوضعية المعالجات التي تبيح الزنى وتقصر عقوبته على الأزواج ، وغيرها وغيرها من المفاهيم والآراء والأفكار والمعالجات التي قلبت الحلال حراماً والحرام حلالاً وكل ذلك بحجة التطور والتجديد.

إن أحكام الله تعالى لا تتغير ولا تتبدل فحكم الله في السارق هو قطع يده سواء أسرق السارق في سنة عشرة للهجرة أم سرق في سنة ألفين للهجرة ، والزنا هو الزنا سواء أوقع في عهد أمير المؤمنين أم وقع في عهدنا هذا ، لا يغير من واقع حد السرقة أن تغيرت أشكالها وصورها ونظرة النّاس للحد من عدمها ، كما لا يغير من واقع حرمة الزنا رواجه لدى الغرب أو إباحته في بلاد المسلمين أو غير ذلك.

لذا يجب علينا كمسلمين أن نفقه أحكام ديننا وأن نحافظ عليها من التغيير والتبديل ولا يكون ذلك إلا بتطبيقها التطبيق الصحيح في الكيان الذي بشر به رسول صلى الله عليه وسلم وهو كيان الخلافة.

إن السعة في الشريعة الإسلامية لا تعني أنها مرنة لتنطبق على كل شيء ولو خالفها كما أنّها لا تعني التطور لتتغير أحكامها وتتبدل مع الزمن ولكنها تعني أنها الشريعة الكاملة الشاملة الحاوية لمعالجات كل المشاكل التي تطرأ للإنسان وذلك وفق طريقة ثابتة لا تتغير وهي أن تكون هذه المعالجات من الوحي أي قام الدليل الشرعي عليها سواء أكان هذا الدليل هو القرآن الكريم أو السنة المطهرة أو إجماع الصحابة الكرام أو القياس.

ولا يمكن أن تستنبط المعالجات من الأدلة الشرعية إلا بوجود الراعي الذي يطبق أحكام الإسلام تطبيقا صحيحاً ، ويوجد المجتهدين في الأمّة الذين يكون دورهم هو فهم النصوص الشرعية واستنباط الأحكام الشرعية منها لما يستجد من مشكلات.

وهذا ما كان عليه المسلمون عندما كانت لهم دولة قائمة على الإسلام في قوانينها وسياستها ورعايتها للناس مسلمين كانوا أم غير مسلمين

Hajj (Part II) - Visitation to the Sacred House

2006-12-01T15:37:00.000-08:00

Of the many verses revealed by Allah (swt) regarding the Hajj and of the many verses taught to those who perform the Hajj, one such verse came in the Surah Al Hajj of its twenty-seventh part which reads: "And proclaim (openly announce) to the whole of humankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (in order to perform Hajj)." [Al Hajj; 22:27]

When Allah (swt) revealed this verse He (swt) used a specific address which appeared at the beginning. When He (swt) said, "Wa ath-thin fin-naasi bil Hajj" (trans. "And proclaim (openly announce) to the whole of humankind the Hajj (pilgrimage)"). Literally this means Allah (swt) wants the announcement or proclamation of the Hajj to take place, as to say make the athan to them. And who are they that are being addressed in this athan? Allah (swt) indicated that in what follows. In contrast to what in numerous places Allah (swt) revealed specifying the addressee in the form of "Ya ay-yu halathina aamanoo" which means "O you who believe", this is specifically referring to muslims only. But, what occurred in this verse is the word "naas" which means all people, every human, every muslim and every non-muslim, male and female; "Wa ath-thin fin-naasi bil Hajj". Thus, it is an invitation and proclamation by the muslims to the whole of humankind to perform the Hajj in Makka al Mukarramah.

It should be noted however, that from a study of the rules of Hajj (ahkam ul Hajj), it is well known that the rules of Hajj prohibit the one who is not muslim to perform it. This is quoted from ibn Rushd in his book Bidayat al Mujtahid:

"There is no dispute among the jurists that the conditions of validity include professing the Belief of Islam, as pilgrimage by a person who is not muslim is not valid."

So how is it that in one instance Allah (swt) is requesting the muslims to make the announcement to the whole of humankind to perform the Hajj and in another instance limits the performance only to the muslims i.e. prohibits a section of mankind (non-muslims) to perform it? This at first seems rather inconsistent, but Allah (swt) is free of such things.

In actual fact, there is something by way of an implicit indication here. It is that implicitly Allah (swt) the Lord of the Universe, wants all humankind to perform the Hajj and fulfil its rules, and the only way in which this can be done is if they became muslim. Thus, it is an implicit indication that Allah (swt) wanted the people to embrace Islam, such that they would come from every far and wide place to perform it, and indeed as the Islamic Ideology spread to the rest of the world this is what happened;

"They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (in order to perform Hajj)."

This verse of Hajj therefore indicates that the people of the world should be called to the Hajj, and that those same people should travel there for worship as muslims. Thus, the question appears: Who is responsible for the conveying of Islam? How is it to be executed? Is it being practically performed today according to its shar'i method?

It is well known that the message of Islam was spread to the whole world by invitation and jihad. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said,

"(Invite them to Islam) If they refuse to accept Islam, demand from them the Jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the Jizyah, seek Allah's help and fight them."

This hadith is a specific shar'i ruling to the verse below that came to indicate the general shar'i rule of fighting to transfer the people from oppression and injustice to the true liberation, justice, and guidance which is Islam, when Allah (swt) said,

"And fight them until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere" [Al Anfal; 8:39]

Thus, Islam took the whole world by storm and the Islamic State became the number one state in the world. Those who lived under the Islamic Rule and wished to remain as non-muslims, that was accepted from them, while the masses embraced it after witnessing its justice and being presented with its intellectual Creed. The muslim ummah achieved this lofty position by adhering to the rules of d'awa (invitation) and jihad, and by possessing the Khilafah State that executed that, such that Islam was carried to the people so as to manifest the latter aspect of the first verse, "They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (in order to perform Hajj)."

Indeed, if the one who made the Hajj was taught the Hajj from this angle, or if this was explained and given this essence, it would certainly generate within his mind a reminder as to what the Hajj is about and how he came to perform it himself, and along with it the responsibility of conveying the message of Islam. And what would make the adoption of the concept more potent and form around his heart powerfully is the fact that he would witness all those marvellous variations of humankind when he performed the Hajj, and thus he would witness in real terms the result of the conveyance of Islam. And this is the case as every one who has performed the Hajj will tell you. Indeed, he would come right up to the point where practically he would see for himself that this very essence of Hajj and the conveyance of Islam to the whole of humankind according to the Islamic method is today being forgotten, neglected, and rejected by the current leaderships that exist throughout the muslim world, and naturally he would call into question the validity of such leaderships and ultimately seek their replacement through the resumption of the Islamic way of life. And this political awareness would not only drive the individual, but also the millions of Hujjaj if they were but fed these political concepts of the Hajj that would effectively lead them to call for the Islamic leadership, and that is the comprehensive implementation of Islam executed by the Islamic State.

Thus, it is not difficult to understand why this aspect of the Hajj is not propagated, (although they are most capable and able in doing so), by the government schools, the government Hajj guides, the government scholars, the government khutbahs, and all other government paid or supported officials. What is that the government fears of these mere spoken ideas? Why is it that the d'awa carriers who disseminate these political concepts of the Hajj publicly and openly to the muslims are banned from doing so, chased, hunted, and are executed when they do not posses nor do they use weapons or any type of firearm, and nor do they inflict 'terrorism' as what has been recently defined, against them?

Surely it is due to the danger posed to these present regimes in the muslim world from these mere ideas from what the entire muslim ummah would uncover of this deceit and instead realise her responsibility in implementing and conveying the Islamic message by appointing a single Ameerul Momineen who would discharge that duty, thus producing a resounding call for the elimination of the present rulers and reducing those thrones of the regimes to rubble. Indeed, such ideas are a manifest danger to those who currently hold the power due to the potential momentum of change that can be produced from such an understanding and explanation of the Hajj and thus this provides the explanation as to why such a viewpoint is hidden.

TO BE CONTINUED....

Hajj and Politics (Part I) - Introduction

2006-12-01T15:06:00.000-08:00

Bismillahi Al-Rahman Al-Raheem

INTRODUCTION

Rasool Allah (saw) said: "The knots of Islam will be untied one after another. The first of these knots (to be untied) will be the Ruling (by what Allah (swt) had revealed), and the last will be the salah" (Collected by Imam Ahmed in his Musnad)

Accordingly, the 'knots' of Islam will be dismantled one after another. The first occurred at the beginning of the last century at the hands of Mustafa Kemal, and the British and French colonialists which resulted in the destruction of the entity that executed the entire rules and laws from Islam i.e. the Caliphate. The disappearance of such an entity meant the termination of the comprehensive implementation of the Ruling System of Islam. What was more of a danger to the muslims however, was not its mere termination, but along with it the loss of the urgency to re-establish it and the loss of clarity of its re-establishment.

As a result of the disappearance of the Islamic Shar'iyyah from practical life and the replacing it with man-made rules and laws, it led to a contradiction within the correct thoughts and emotions of the muslims. That is, the man-made systems imposed upon the muslims, would only tolerate the Islam of the people so long as that Islam did not call for the destruction and the termination from practical life of the very man-made systems imposed upon them. Thus, Islam had to be distorted in order to accept the ruling of man-made law, and this appeared in the type of Islam that we see today with its political and ruling aspects taken out giving it a secular form so that no contradiction between the clash of ruling systems is perceived.

This strategy was something perfectly natural because it was none other than the disbelieving colonialists who imposed these systems upon the muslims after they had systematically destroyed the Khilafah State and therefore the Ruling by what Allah (swt) had revealed. And to preside on behalf of these colonialists well into the next generations, careful selection took place by way of the current personalities presently found in the muslim world that occupy the positions of ruling, authority, and influence that would maintain this deviation as well as ensuring the preservation of such perversity, and thus ensuring the continuity of keeping Islam away from ruling and politics. Thus we find that the man-made systems which replaced the Islamic Ruling system, imposed a framework upon the muslims that led them away from the aspects of Islam that called for it to re-apply and re-assert itself into ruling once again, thus effectively resuming her initial authority that had been usurped from under her nose. Indeed if the man-made systems tolerated this political and ruling aspect of Islam then it would have resulted in a situation where the spoils and fortunes of the colonialists would have been short-lived, for the Islamic Ruling System would have been sought to be rightfully restored. Thus, they made sure that although the muslims remained close to their Islam, they would not seek to establish its rule and its state.

This plan was executed through various ways both directly and indirectly via the agent rulers of the muslims through education, twisting of the Islamic rules, over emphasis and exaggeration of the spiritual aspects, brutal political dictatorships, tyrannical military regimes, sponsoring of ideas that called for Islam not being political, Islam being about perfecting oneself, and so on. Thus, the Islam that exists within the people exists side by side with the systems of kufr to the extent that the muslims did not perceive that contradiction. So, although the muslims profess that the Legislator and Law-Giver is Allah (swt) alone, they however live by laws and accept to live by laws that are from other than Allah (swt), and the muslims did not smell the stench of this corruption nor did they perceive the grave sin in that until such a later time. Therefore, it was expectant to see that once the first 'knot' had been untied, and especially if were allowed to remain as such, then the rest would follow, ending at the prayer, indicating that anything in between would also be untied.

Indeed, many aspects of Islam that are in the form of commands and prohibitions from Allah (swt) (that would either lead someone to the Hellfire if he neglected it, or to the Gardens of Paradise if he performed it), lie untied or dismantled. And a manifest example of this reality is that of the Islamic Ruling System. For although it is present in the pages of books, it remains, and continues to remain, separate from the state, and hence absent from practical life.

It is in this fashion that the Hajj has been dismantled and remains that way, although it is being performed by millions of Hujjaj. Although the Hajj is being performed, it is nowadays being performed as a ceremony or as a ritual that one performs as a series of rites to be remembered and then to be forgotten. But, what has been missed nowadays is the essence of the Hajj, the essence of worship, and the essence of Islam as an ideology, that will lead the Hajji and the masses of Hujjaj to realise the greatness of such a message and the need and obligation for it to brought back comprehensively in life. Such awareness and momentum can only be generated today if certain aspects of the Hajj are considered and revitalised. What is meant here is not those aspects of the Hajj that are well known and where the rulers and tyrants give their permission and consent, but rather those aspects of Hajj that are forbidden from being mentioned today. Such that if certain issues of the Hajj were allowed to be discussed they would generate certain concepts that would lead to the revival of the muslim ummah, the shaking off of her burden in terms of rulers who betray her, the termination of the disastrous influence of the foreign states, and the gathering of all her resources such that she is transformed from a state of weakness and humiliation to a status of power and the number one leading state in the world. Thus, the present rulers, Kings, Presidents, and Superpowers would not allow any trace of such ideas to be circulated lest they wish power and dominance to taken from them and to be rightfully transferred to the muslim ummah through such an awareness. And this explains why the Hajj is made sure to be understood and performed in a certain detached way, while the critical, vital, and life-giving aspect is not only neglected but is forcibly prevented from ever finding its way into the minds of the muslims. And these are the political aspects of the Hajj, and we shall consider merely two of them to demonstrate this point and to demonstrate this deceitful treachery by those who pose as supervisors and custodians of the Hajj, that is, the rulers in the muslim lands.

TO BE CONTINUED....

علماء وأمراء

2006-11-17T16:11:00.000-08:00

ذكر ابن الجوزي في المنتظم قال: أخبرنا أبو منصور القزاز . . . عن عمر بن الهياج بن سعيد قال: أتت امرأة يوماً شريكاً وهو في مجلس الحكم فقالت: أنا بالله ثم بالقاضي، امرأة من ولد جرير بن عبد الله صاحب النبي صلى الله عليه وسلم ورددت الكلام، فقال: إيهاً عنك الآن، من ظلمك؟ فقالت: الأمير موسى بن عيسى، كان لي بستان على شاطئ الفرات لي فيه نخل ورثته عن آبائي، فقاسمت إخوتي، وبنيت بيني وبينهم حائطاً، وجعلت فيه فارسياً، في بيت يحفظ النخيل، ويقوم ببستاني، فاشترى الأمير موسى بن عيسى من إخوتي جميعاً، وساومني وأرغبني، فلم أبعه، فلما كان في هذه الليلة، بعث بخمسمائة فاعل فاقتلعوا الحائط، فأصبحت لا أعرف من نخلي شيئاً، واختلط بنخل إخوتي.

فقال شريك: يا غلام، طينه بختم، ثم قال لها: امضي إلى بابه حتى يحضر معك. فجاءت المرأة بالطينة فأخذها الحاجب، ودخل بها إلى موسى، فقال أعدى شريك عليك. فقال: ادع لي صاحب الشرط، فدعا به، فقال امض إلى شريك فقل: سبحان الله، ما رأيت أعجب من أمرك، امرأة ادعت دعوى لم تصح أعديتها علي!! فقال له صاحب الشرط: إن رأى الأمير أن يعفيني فليفعل. فقال:امض ويلك، فخرج فأمر غلمانه أن يتقدموا إلى الحبس بفراش وغيره من آلة الحبس، فلما جاء وقف بين يدي شريك فأدى الرسالة، قال: خذ بيده فضعه في الحبس، قال: قد عرفت والله إنك تفعل بي هذا، فقدمت ما يصلحني إلى الحبس.

وبلغ موسى بن عيسى الخبر، فوجه الحاجب إليه فقال: هذا رسول أي شيء عليه؟ فلما وقف بين يديه وأدى الرسالة، قال شريك : ألحقه بصاحبه، فحبس. فلما صلى الأمير العصر بعث إلى اسحق بن الصباح الأشعتي، وجماعة من وجوه الكوفة من أصدقاء شريك، فقال لهم: امضوا إليه وأبلغوه سلامي وأعلموه أنه استخف بي، وإني لست كالعامة، فمضوا وهو جالس في مسجده بعد العصر، فدخلوا عليه فأبلغوه الرسالة فلما انقضى كلامهم قال لهم شريك: ما لي لا أراكم جئتم في غيره من الناس فكلمتموني؟ من ههنا من فتيان الحي فليأخذ كل واحد منكم بيد رجل، فيذهب به إلى الحبس، لا ينم والله إلا فيه. قالوا: أجادّ أنت؟ قال: حقاً حتى لا تعودوا برسالة ظالم، فحبسهم. فركب موسى بن عيسى في الليل إلى باب الحبس فأطلقهم جميعاً. فلما كان من الغد، وجلس شريك للقضاء، جاء السجان فأخبره، فدعا بالقمطر فختمه، ووجه به إلى منزله، ثم قال لغلامه: الحقني بثقلي إلى بغداد، فوالله ما طلبنا هذا الأمر منهم، ولكن أكرهونا عليه، ولقد ضمنوا لنا الإعزاز فيه، إذ تقلدناه لهم، ومضى نحو قنطرة الكوفة إلى بغداد.

وبلغ موسى بن عيسى الخبر، فركب في موكبه فلحقه وجعل يناشده الله ويقول: يا أبا عبد الله تثبت. انظر إخوانك تحبسهم؟ دع أعواني. فقال شريك: نعم لأنهم مشوا لك في أمر لم يجب عليهم المشي فيه، ولست ببارح أو يردوا جميعاً إلى الحبس وإلا مضيت إلى أمير المؤمنين فاستعفيته مما قلدني، فأمر بردهم جميعاً إلى الحبس، وهو والله واقف مكانه حتى جاءه السجان فقال له: قد رجعوا إلى الحبس. فقال لأعوانه: خذوا بلجامه فردوه بين يدي إلى مجلس الحكم. فمروا به بين يديه حتى أدخل المسجد، وجلس مجلس القضاء، ثم قال: علي بالجويرية المتظلمة، فجاءت، فقال: هذا خصمك قد حضر، وهو جالس معها بين يديه، فقال: أولئك يخرجون من الحبس قبل كل شيء. قال: أما الآن فنعم، أخرجوهم، ثم قال له: ما تقول فيما تدعيه هذه؟ قال صدقت، فقال: فرد جميع ما أخذ منها، وتبني حائطها في وقت واحد سريعاً كما هدم. قال: أفعل: قال: بقي لك شيء؟ قال: تقول المرأة بيت الفارسي ومتاعه. قال موسى بن عيسى: ونرد ذلك، بقي لك شيء تدعينه؟ قالت: لا وجزاك الله خيراً. قال: قومي. ثم وثب من مجلسه فأخذ بيد موسى بن عيسى فأجلسه في مجلسه ثم قال: السلام عليك أيها الأمير ، تأمر بشيء؟ قال: أي شيء آمر؟! وضحك
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قصة بني قريظة

2006-11-17T16:07:00.000-08:00

عندما رجع رسول الله صلى الله عليه وسلم والمسلمون معه من الخندق، وقد نصرهم الله عز وجل على المشركين وكشف لهم خيانة يهود بني قريظة، ولما كان الرسول صلى الله عليه وسلم في بيته يريد أن يغتسل من غبار الخندق والمسلمون يستريحون من عناء الغزوة، أتاه جبريل عَلَيْهِ السَّلاَمُ وأمره بالذهاب إلى قتال بني قريظة وقال له: “ألا أراك وضعت اللامة ولم تضعها الملائكة بعد، إن الله يأمرك أن تسير إلى بني قريظة فإني عامد إليهم فمزلزل بهم حصونهم” ، فأمر الرسول صلى الله عليه وسلم أن ينادي المنادي: “يا خيل الله اركبي، من كان سامعا مطيعا فلا يصلين العصر إلا في بني قريظة” ، ولبس رسول الله صلى الله عليه وسلم الدرع والبيضة، وأخذ قناة بيده، وتقلد الترس وركب فرسه.

وذهب الرسول صلى الله عليه وسلم والمسلمون معه إلى بني قريظة وحاصروهم، وتقدمت الرماة من المسلين وقال صلى الله عليه وسلم لسعد بن أبي وقاص رَضِيَ اللهُ عَنْهُ: «يا سعد تقدم فارمهم» ، فرماهم المسلمون ساعة ويهود ترامي المسلمين ورسول الله صلى الله عليه وسلم واقف على فرسه فيمن معه، فلما كان الغد قدم رسول الله صلى الله عليه وسلم الرماة أيضا وعبأ أصحابه فأحاطوا بحصون اليهود ورموهم بالنبل والحجارة وهم يرمون المسلمين من حصونهم حتى أمسوا، فنزل نباش بن قيس وكلم رسول الله صلى الله عليه وسلم على أن ينزل يهود بني قريظة على ما نزلت عليه بنو النظير، له الأموال ويحقن دماءهم ويخرجون من المدينة بالنساء والذراري، ولهم ما حملت الإبل إلاّ السلاح فأبى رسول الله إلا أن ينزلوا على حكمه.

ولما اشتد الحصار على اليهود نزلوا على حكم رسول الله صلى الله عليه وسلم ، فأمر الرسول بأسراهم فكتفوا بالرباط، وأخرج النساء والذرية من الحصون فكانوا ناحية، وجمعت أمتعتهم وما وجد في حصونهم من السلاح والأثاث والثياب فوجد فيها ألف وخمسمائة سيف، وثلاثمائة درع وألفا رمح وألف وخمسمائة درع وأثاث كثير وآنية كثيرة، وخمر وجرار فأهرق ذلك كله، ووجد من الجمال والماشية شيء كثير فجمع هذا كله. وطلبت الأوس من رسول الله أن يهب لهم يهود بني قريظة، فقال لهم رسول الله صلى الله عليه وسلم : «أما ترضون أن يكون الحكم فيهم إلى رجل منكم» قالوا: بلى، فقال رسول الله: «فذلك إلى سعد بن معاذ» .

وسعد بن معاذ يومئذ مجروح من غزوة الخندق، فأتي به محمولا وهو يقول: “اللهم أطل في عمري لأحكم في بني قريظة” ، ثمّ حكم فيهم فقال: “أحكم فيهم أن يقتل من جرت عليه المواسي، وتسبى النساء والذرية، وتقسم الأموال” فقال رسول الله صلى الله عليه وسلم : لقد حكمت بحكم الله من فوق سبعة سماوات ".

فأمر رسول الله بالسبي فسيقوا إلى دار أسامة بن زيد والنساء والذرية إلى دار ابنة الحارث، وأمر بأحمال التمر فنثرت على بني قريظة ليأكلوا منها ما يشاءون ثمّ غدا رسول الله في يوم الخميس السابع من ذي الحجة والأسرى معه، وأتى إلى السوق، فأمر بالأخاديد فحفرت، وحفر فيها هو صلى الله عليه وسلم وأصحابه رضي الله عنهم، وجلس ومعه علية أصحابه ودعا برجال بني قريظة فكانوا يخرجون أرسالاً تضرب أعناقهم، وكان الذين يلون قتلهم على والزبير رضي الله عنهما.

ولما جيء بعدو الله حيي بن أخطب قال له رسول الله صلى الله عليه وسلم : ألم يمكن الله منك يا عدو الله ؟ فقال حيي: بلى والله ما لمت نفسي في عداوتك، فضرب عنقه، وأمر الرسول صلى الله عليه وسلم بقتل كل من أنبت منهم، وكان من يشك فيه أبلغ أم لا ينظر إلى مؤتزره فإن كان أنبت قتل وإلا ترك في السبي، وتمادى القتل فيهم إلى الليل حتى لما أصبحوا في الغد أكملوا القتل فيمن بقي، وقتل منهم يومئذ ما بين الستمائة إلى السبعمائة وقيل كانوا سبعمائة وخمسين، ولما انتهى المسلمون من قتلهم ردوا عليهم التراب في الخنادق وانتهت بذلك ملحمة من ملاحم العداء بين اليهود والمسلمين ولم ينته العداء فهو باق ما بقي مسلم ويهودي على وجه الأرض.

هذه قصة من قصص العداء مع اليهود ذكرناها لكم لنستشعر عزتنا عندما كانت لنا عزة بالإسلام، ولندرك ما نحن فيه بعد أن عزلنا الإسلام عن الحياة والدولة.

إن العداء بين المسلمين واليهود، ليس عداء على مشكلة من المشاكل حتى تحل بالتفاهم، كما أنه ليس ثأرا موروثا ينسى ويضيع مع الأيام، أو مالا مسروقا يمكن استرجاعه، أو أرضا مختلف عليها يمكن التعويض عنها، إنه ليس كذلك ولا يمكن أن يكون كذلك.

إن العداء بين المسلمين واليهود هو عداء عقائدي، عداء وجد يوم بعث رسول الله صلى الله عليه وسلم بالإسلام الذي جعله الله خاتمة الرسالات، وجعله الطريق إلى دخول الجنَّة في الدار الآخرة، قال رسول الله صلى الله عليه وسلم: «ما من يهودي أو نصراني سمع بي ولم يؤمن بي إلا دخل النَّار» . وما الموقف الذي ذكر في أول هذه الكلمة من السيرة العطرة لسيد المرسلين مُحَمَّد صلى الله عليه وسلم إلا مظهر من مظاهر هذا العداء، والسيرة النبوية ملأى بمثل هذا الموقف، وليس غريبا على اليهود أن يعادوا الحق فهم على ما أكرمهم الله به من الرسالات والفضائل قد ناصبوا الله العداء قبل بعثة سيدنا مُحَمَّد صلى الله عليه وسلم ، فهم الذين عصوا وكفروا، وكان قتل الأنبياء شيمة من شيمهم، والغدر من أبشع خصالهم، قال تعالى:﴿فَبِمَا نَقْضِهِم مِيثَاقَهُمْ وَكُفْرِهِم بِآيَاتِ اللهِ وَقَتْلِهِمُ الأَنْبِيَاءَ بِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفُ بَلْ طَبَعَ اللهُ عَلَيْهَا بِكُفْرِهِمْ فَلا يُؤْمِنُونَ إِلاّ قَلِيلاً . وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَاناً عَظِيماً . وَقَوْلِهِمْ إِنَّا قَتَلْنَا المَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكًّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلاّ اتَّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يقيناً﴾ وقال تعالى ﴿ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلاّ بِحَبْلٍ مِنَ اللهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُواْ بِغَضَبٍ مِنَ الله وَضُرِبَتْ عَلَيْهِمُ المَسْكَنَةُ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللهِ وَيَقْتُلُونَ الأَنْبِيَاءَ بِغَيْرِ حَقٍّ ذَلِكَ بِمَا عَصَواْ وَكَانُوا يَعْتَدُونَ﴾ وقال ﴿... وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالمَسْكَنَةُ وَبَاءُواْ بِغَضَبٍ مِنَ الله ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللهِ وَيَقْتُلُونَ النَّبِيِينَ بِغَيْرِ الحَقِّ ذَلِكَ بِمَا عَصَوْا وَكَانُواْ يَعْتَدُونَ﴾.

والآيات في وصف خبث اليهود وعدائهم للإسلام ولرسول الإسلام ولأمة الإسلام كثيرة في كتاب الله، وقد حذرنا الله منهم ونهانا عن موالاتهم أو التودد إليهم وجعل ذلك إن حصل منا ؛ طعنا في عقيدتنا وميلا إلى ملتهم قال تعالى ﴿وَلَنْ تَرْضَى عَنْكَ اليَهُودُ وَلاَ النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى الله هُوَ الهُدَى وَلَئِنْ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءْكَ مِنَ العِلْمِ مَا لَكَ مِنْ الله مِنْ وَلِيٍّ وَلا نَصِيرْ﴾ وقال عز من قائل ﴿يَا أَيُّهاَ الَّذِينَ آمَنُواْ لا تَتَّخِذُواْ اليَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضِ وَمَنْ يَتَوَلَّهُم مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ الله لا يَهْدِي القَوْمَ الظَّالِمِينَ﴾ .

False Maxims in Jurisprudence

2006-11-17T15:44:00.000-08:00

Islamic jurisprudence contains many Qa'ida (maxims, basic principles) which are crucial to establishing a framework for jurisprudence in Islam. One such Qa'ida is the following: Anything that is required to fulfill an obligation becomes an obligation. Based on this Qa'ida, many rules in Islam are derived. For example, ruling by Islam is an obligation, but this ruling cannot be accomplished without the Islamic political system; therefore, the Islamic political system becomes an obligation. An example that we are all familiar with is the prayer. Since the prayer is an obligation, then the wulu becomes an obligation because the prayer will not be valid without wulu. This principle est ablishes another Qa'ida in Islam: Anything that leads to the prohibited is itself prohibited.

Unfortunately, nowadays, the thinking of Muslims has declined sharply. As a result, many false maxims have been propagated among the Muslim masses. One such maxim states that the Shariah was revealed for our benefit. In reality, the Shariah was revealed by Allah (swt) to be implemented and followed, and we are obligated to implement the Shariah and refer to the Shariah, regardless of whether we derive benefit from doing so or not. Our benefit is in following the Shariah, because by doing so, we attain the Pleasure of Allah and derive the ultimate benefit of being admitted into Jannah and avoiding Hell-Fire in the Day of Judgment. However, such a false maxim seeks to make the Shariah revolve around our benefit, whereas our benefit should revolve around the Shariah.The concept of benefit, however, implies that there are some issues without rulings from Islam, and to fill this vacuum, we have to apply benefit rather than textual daleel. This is wrong for several reasons:

1) If there are some issues without a ruling from Islam means that Allah forgot to address some issues. Such notions cannot be attributed to the Creator.

2) Allah(swt) says that we will be accounted for ALL our actions, which implies that Allah is going to judge ALL the actions without addressing SOME issues. If Allah (swt) did not provide an Islamic answer to every action that we do and every issue that we face, then this would mean that Allah (swt) would hold us accountable for certain actions and issues to which He did not provide an answer for, which would indicate that Allah (swt) is unjust. Thus, the completeness of Islam is an issue of Aqeedah because doubting the completeness of Islam would imply that Allah (swt) is not just, or wo rse, that Allah (swt) lied by affirming that Islam is complete in His Qur'an, when in fact, the Message of Islam is not complete. Such deficiencies cannot be attributed to Allah (swt) the All-Mighty, and none of us wish for ourselves to stand before the Creator on the Day o f Judgment with such statements and beliefs to testify against us. Allah (swt) has addressed ALL the issues and will account for ALL our actions. This concept is directly linked to the belief in Allah (swt).

Another false Qa'ida calls for Muslims to follow the ''spirit of the text.'' Such a maxim can b e used conveniently to justify any action, regardless of whether it is allowed or not, on the notion that one is following the ''spirit of the text.'' For example, one can sell liquor and give the profits to the orphans of Palestine and justify this action on the notion that one is following the ''spirit of the text'' which calls Muslims to do good and be generous to other Muslims. By the same token, one can assume a ruling position and apply Islamic rules mixed with non-Islamic rules and claim that he is adhering to the ''spirit of the text'' which calls Muslims to ''establish justice'' in the society. The examples can be endless, and they serve to illustrate how this maxim of following the ''spirit of the text'' is no more than the Islamic equivalent of the Western principle that states ''ends justify means.''

The propagation of false maxims has a tremendous impact upon the thinking of Muslims. Because the Qa'ida deals with the fundamentals of jurisprudence, then the net effect of such false maxims can potentially lead to the formation of a new brand of Islam altogether, one where the Shariah becomes subservient to our benefits and where the mind becomes a partner in legislation alongside Allah (swt). For this reason, one can see a consistent pattern of flaws and errors in the fatwas, opinions, and ideas that are circulating among Muslims today.

Therefore, it is extremely critical for us to be aware of such false maxims and to make sure that all of our concepts and ideas emanate solely from Islam and are consistent with the Islamic Aqeedah. This is especially important when it comes to concepts that establish the basis and framework of our thinking. May Allah (swt) make us aware and give us the correct understanding so that we can worship Him correctly and fulfill our responsibilities.

Forbidding Munkar

2006-11-01T16:41:00.000-08:00

Indecency (munkar) is everything denounced and prohibited by Shar'a, like neglecting an obligation or committing haram. Forbidding indecency is a divine law (Hukm Shar'ai) prescribed by Allah the Supreme upon all Muslims, whether they are individuals, groups, parties, nation and State. Muslim narrated about Abey Said al-Khodreyy, he said,

''I heard the Prophet (saw) say, 'Whoever of you had seen an indecent thing let him change it by his hand, and if he could not do that let him do that by his tongue, and if he could not do that let him deny it by his heart (i.e. hate it), and this is the weakest (degree of) faith'''.

Allah the Supreme has honoured this nation by making her the best nation that was raised up for mankind as she enjoins the right conduct and forbids indecency, and believes in Allah. He said,

''You are the best nation that hath been raised up for mankind. You enjoin right conduct and forbid indecency, and you believe in Allah''.

Allah the Supreme has differentiated between the believers and the hypocrites on the basis of enjoining the good conduct and forbidding indecency. He said,

''The hypocrites, both men and women, proceed one from another. They enjoin the wrong and they forbid the right (conduct)''.

And He said,

''And the believers, men and women, are protecting friends one of another; they enjoin the right conduct and forbid the wrong''.

Allah the Supreme has threatened Muslims by punishment if they remained silent about the wrong, and they did not act to change it and remove it. It was narrated about Huthaifa bin Al-Yaman about the Prophet (saw) he said,''(I vow) by the One in Whose hands my soul rests, you have to enjoin right and forbid the wrong, other wise Allah will be about to send upon you a punishment from Him, then you would pray to Him (ask Him) but He would not answer you''.

It was also narrated about Haitham, he said, ''I heard the Prophet (saw) said, 'Any people amongst whom sins are committed, and they could change them but they did not (change), Allah will be about to bring a general (prevalent?) punishment upon them'''.

According to what Ahmed narrated, the Prophet (saw) said, ''Allah will not punish the common people because of the action of particular people, unless (until) they see the wrong among themselves and they are able to change it but they do not. Once they have done that He would punish the particular (distinctive) people and the common people''. So any Muslim who witnesses a wrong thing - any wrong thing - in front of him, he has a duty to work for forbidding it and changing it by one of the three ways mentioned in the tradition (hadeeth) by Abey Said Al-Khudreyy according to his capability, otherwise he would be sinful. Enjoining the good and forbidding the wrong is an obligation upon Muslims under all the circumstances, whether the rules applied upon Muslims are Islam rules or the Kufr rules, and whether the ruler perfected the application of Islam rules or he misapplied them. Enjoining the good and forbidding the wrong was practised at the time of the Prophet (saw), at the time of the companions (sahaba), at the times of the Followers (Attabeen) and the Followers (Tab'ee at Tab'een); and this law will remain until the Day of Judgement. The wrong (Munkar) may occur by individuals, or groups or by the State. The one who forbids the wrong and changes, it is the state, the individuals and the parties. Originally, in the Islamic State the ruler is the caretaker of the people's affairs by the rules of the Shar'a, and he is responsible by Shar'a to forbid the wrong things, whether they occurred or were practised b individuals or groups.

The Prophet (saw) says, ''Imam is a shepherd (caretaker) and he is responsible about his citizens''. Allah delegated him to force people whether individuals or groups, to perform all the obligations (duties prescribed upon them by Allah. If the matter requires using the force to compel them to perform these duties, he is obliged to use it. Allah, also, made it obligatory upon him to prevent people from committing the prohibited things. And if the matter requires using the force to prevent them from committing the prohibited things, it is obligatory upon him to use it. So the state is the origin for changing the wrong and removing it by hand, i.e. by force, because it is responsible by Shar'a about application of Islam and compelling them to obey its rules.

In regard with changing the wrong by individuals, the individual who sees a wrong thing in front of him, such as to see a person who drinks alcohol, or steals or he is about to kill somebody or to commit adultery with a woman or any other wrong thing, the it is obligatory upon him to forbid this wrong, and to work for changing it and removing it; and he would be sinful if he failed to do that. If he was able even if most likely - to remove this wrong by his hand then he is obliged to start changing it and removing it. Thus he prevents the person from drinking alcohol, or from stealing, or from killing or from adultery. He has to prevent that and remove it by hand, because he is able to change it by hand, in fulfilment to the saying of the Prophet (saw), ''Whoever of you sees a wrong thing, let him change it by hand (i.e. by force)''. Using the hand, i.e. the physical power to change the wrong depends on the actual capability - even if it is most likely - to change this wrong and to remove it by hand. If there was no ability to remove it, then the hand has not to be used, because using it as such would not achieve the aim it is used for, which is changing the wrong and removing it. So the place of using the hand, as mentioned in the hadeeth (tradition) depends on the ability to change the wrong actually. The evidence of this is that the hadeeth (tradition) make a transfer to forbidding the wrong by tongue (words) in case of the inability, i.e. in case of the inability to forbid the wrong and remove it by hand; where it said, ''If he could not then let him forbid it by his tongue''. Forbidding the wrong by tongue is not considered a changing of the wrong, it is rather a charging against the one who commits the wrong, i.e. denouncing his committing of the wrong. If he could not denounce by his tongue, then he has to hate that wrong by his heart and not to accept it. This is in regard with the wrong committed by individuals or groups. But the wrong committed by the ruler, such as he treats unjustly or he takes the properties of the people by wrong, or he prevents the rights or he neglects some of the citizens affairs, or he slacks in performing some of her duties or he disagrees with any of the rules of Islam or any other wrong, then it is obligatory upon all Muslims to take him to task, and deny that of him, and to work (act) to change that, as a nation, an army, parties, and individuals; and they will be sinful by remaining silent about that and by leaving the forbidding of wrong and changing it. Forbidding the wrong and changing on him when he commits some wrong will be by taking him to task by tongue, according to what Muslim narrated about Umm Salama that the Prophet (saw) said, ''There will be leaders (Ameers) where you acknowledge true some of their actions and deny some other. Whosoever hated (the wrong) he will free himself (of responsibility), and who denied he will be safe, but what about those who accepted (their wrong) and followed?''

And it was also narrated by Abdullah bin Mas'oud, he said,
''The Prophet (saw) said, 'Nay, by Allah, you have to enjoin the good and forbid the wrong, and to hold against the hand of the tyrant, and to force him on the truth truly and to limit him to the truth really, otherwise Allah will hit (drive?) the hearts of some of you against others, then He will curse you as He cursed them''.

Similarly the Prophet (saw) made the saying of truth at the unjust ruler as the best jihad, when he replied the man who asked him, ''Which is the best jihad?'' He said ''The word of truth at the unjust ruler''. Other hadeeths prohibited rebellion by arms against him except in one case which was excluded of the prohibition of armed rebellion against him, that is the case when he shows kufr, upon which there is a proof from Allah that it is undoubtedly a clear open kufr; i.e. if he showed ruling by clear kufr rules, and gave up ruling be the revelation of Allah. Auf bin Malik al Ashj'ayi reported, ''I heard the Prophet (saw) say, 'The best of you Imams (leaders) are those whom you love and they love you and who pray (call Allah to bless you) and you pray for them (call Allah to bless them), and the worst of your Imams are those whom you hate and they hate you.''' He said, ''We said, 'O Prophet of Allah, should we not then declare war on them.' He said, ' No, as long as they establish the prayer among you'''. What is meant by establishing the prayer is ruling by Islam, i.e. applying the rules of Shar'a, on the basis of naming the whole with the name of (its) part.

It was also narrated about Ubada bin As-Samit, he said, ''We gave the pledge (vote) to the Prophet (saw) on hearing and obedience at the difficult and easy situation, on what we like and dislike and on preference over ourselves; and that we have not to dispute the people with their authority, unless you see an open kufr, upon which you have a proof from Allah the Supreme; and that we have to say the truth for the sake of Allah''.

The meaning of these three hadeeths, forbids the rebellion with arms against the ruler, except in the case when he does not govern with the revelation of Allah, i.e. in case he ruled with the laws of open kufr, upon which there is undoubted clear proof from Allah that it is kufr. Thereupon, any Muslim ruler who does not govern with the revelation of Allah and governed, instead, with the clear kufr rules, it becomes obligatory upon all Muslims to rebel against him, to remove him from the authority, and to remove the kufr ruling with which he governs and to put in application and execution the rules revealed from Allah. The obligation of rebellion against the ruler with hand depends on the ability to remove him, and removing the clear kufr rules by the physical power - even if it was (only) most likely - because using the hand, i.e. the physical power to change the wrong matters - depends on the capability to remove the wrong actually by that force. So the place of action of the hadeeth which makes it obligatory to use the hand for changing the wrong, and the place of action of the two hadeeths which makes it obligatory to rebel with arms against the ruler who governs with the kufr laws are dependent on the capability of the physical power to change the wrong and the clear kufr and to remove it actually, even if it was most likely. But if the physical power was not capable actually, or most likely, to change the wrong and the kufr laws and to remove them actually, then it has not to be used, because its use then does not fulfill the aim for which the shari'a obliged using it, which is changing the wrong, and the kufr laws and removing them actually. At such situation, forbidding the wrong would be by tongue, and at the same time, effort has to be made to increase the power (force) so as to become capable - even if most likely - to change the wrong and the kufr laws actually, and at such point it has to be used. The whole nation (Ummah), if unified its will, and the army with the physical (material) power which it possesses, and the large tribes which have the influence and the force (power), and the political parties which have great effective power in the army or in the large tribes or in the nation (Ummah), each one of these, once it possessed the capability to remove the ruler who governs with the clear kufr laws, and he does not govern with the rules of Islam, it becomes obligatory upon it by Shari'a to rebel against that ruler, so as to remove him, and to remove the kufr laws, and to restore the rule with the revelations of Allah. This is one of ten fundamental laws of Islam, which we found a duty upon us to communicate to the people, so that they become aware of their matter according to its guidance. Surely Allah will fulfill His matter, but most of the people know not.

If removal of the transgressing ruler leads to the complete implementation of Islam, then rebelling against the ruler is permitted. In this context, the capability refers to the capability of implementing Islam. To rebel against a corrupt in order to replace him with another corrupt ruler (who does not implement Islam) is not permissible because rebelling becomes permitted only if the capability to remove the munkar (absence of Islam) entirely. Therefore, the only way forward is to change the munkar by tongue. The munkaraat of our times are the rulers, political parties, kufr thoughts and kufrl emotions.

Freelance Activist

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Eid Mubarak

2006-10-23T06:04:00.000-07:00

As-salamu ‘alaykum wa rahmatuAllahi wa barakatuhu

Takabbalalla min na wa min kum

All the praise is due to Allah, the lord and master of the worlds and may the peace and blessings be upon our Prophet Muhammad (saw) his family and his companions.

Eid Mubarak, to all members of the Ummah of Mohammed (saw). May Allah (swt) accept our worships and supplications done in the blessed month of Ramadhan.

On this joyous occasion I urge those of us who live in the comfort zone to remember in our Dua's those who are being tested by Allah (swt) and those struggling in the path of Allah (swt) and sacrificing thier wealth, time and lives.

Alhamdulillahi Rabil Alameen.

Eid Message

2006-10-21T09:58:00.000-07:00

Indeed, Allah (subhanahu wa ta'ala) whom the Muslims worshipped in Ramadhan is the same Allah who deserves to be worshipped in every month. We call upon the Muslims after this noble season of Ta'aat (the recommended acts) that they draw near to their Lord realising that Allah (subhanahu wa ta'ala) has legislated for them a Deen which organises their life, controls their behaviour, and elevates them to being truly the best nation brought forth for mankind. Not least because the events successively befalling on our Ummah has made her see with her own eyes and touch with her own hands that there is no salvation for her other than to follow the path of her Lord. And that she should place His Deen, which He chose for her, in the position in which Allah (subhanahu wa ta'ala) wishes it to be placed (i.e. in a position of implementation). We are going through tumultuous times in which every Muslim has been dragged into the ''War on Terror'' and its population remain bewildered regarding the correct Islamic position. It is with deep regret we witnessed many Muslims being taken for a ride by the enemy that is hastening to kill Islam in the hearts of the Muslims. All of this occurred because Muslims failed to understand Islam as a comprehensive deen and as a result of this many Muslims who are diligent in the spiritual aspects of the deen neglected the political aspects of the deen. Indeed the whole month of Ramadhan should have been used as an opportunity for generating intellectual discussions amongst Muslims.

Islam has never been a priestly religion which is practised only as a worship. Rather, it is a system which organises the life of man; from ruling and world leadership, to removing a harmful object from the road. It is the Deen which made the Messenger of Allah (sallallahu alaihi wa sallam) a ruler over a state.

He (subhanahu wa ta'ala) said:

''And so judge (you O Muhammad [sallallahu alaihi wa sallam]) between them by what Allah has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allah has sent down to you. And if they turn away, then know that Allah's Will is to punish them for some sins of theirs. And truly, most men are Fasiqoon (transgressor, disobedient to Allah) Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allah for a people who have firm belief.'' [5:49-50]

It is the Deen which has entrusted the Muslims with the responsibility of carrying Islam to the world as a Guidance to mankind via this state.

When we talk about this state and of the duty of establishing it and the obligation of working for it; and when we ask the Islamic Ummah to understand this and work according to this understanding, we do not talk about it as dreams and imagination which are impossible to realise. In addition, we are not talking of a Sunnah Mu'akkadah (emphasised sunnah), Naafilah or Mustahabb (preferred). Rather it is the most important duty from amongst the obligations ordained by Allah (subhanahu wa ta'ala) and agreed upon (Ijmaa) by the noble Sahabah. This obligation has been received by the Ummah from the Messenger (sallallahu alaihi wa sallam), Sahabah and the Tabieen through successive reports (through tawaatur) in which no one can doubt or disagree with. Our reality today clearly shows that the Ummah is able to change the reality at any moment and establish this state. The criminal rulers still fear the Ummah more than the Ummah fears them, and the western states are still on their guard about this matter, which they are fully aware that Islam has brought. The remnants of the Islamic conquests are still present in the minds of their rulers, and the remnants of those conquests are still existent in their countries which they witness every day.

Yes indeed! The Islamic Ummah is able to change the reality and Allah (subhanahu wa ta'ala) who has obliged them to change this reality will not abandon them as long as they proceed on His method and seek His Good Pleasure. All that is incumbent on her to do, is to follow the correct path to change this reality. This is the path upon which we carried the responsibility of proceeding and explaining to the Ummah. Indeed we gave our covenant to Allah ever since our establishment, that we will not deviate from this path even a hairbreadth until we see the Victory of Allah and the glory and power of Islam and Muslims, or we meet Allah (subhanahu wa ta'ala) while He is pleased with us inshaa Allah.

Dear Muslims. The One, who enjoined upon you the Ta'aat (recommended acts of obedience) in Ramadhan and you responded to His call, He is the same One who has obliged on you the work to establish the Islamic Shariah. He is the One who has obliged you to rise up from the reality in which you live. He is the One who obliged on you to support the sincere workers to achieve the ruling by what Allah has revealed. He is Allah, your Lord, Who has not changed and will never change. So respond to His call and take up the obligation that is upon you and know that He has chosen for you two lives: A life of power and glory in the world under the rules of His Deen and a life of eternity and bliss in the Hereafter under His Good Pleasure and Mercy. Do not refuse what Allah (subhanahu wa ta'ala) has chosen for you, rather turn to Him and He will turn to you. May the peace, mercy and blessings of Allah (subhanahu wa ta'ala) be upon you.

He SWT said:

''O you who believe ! Answer Allah and His Messenger when he (the Messenger) calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. And fear the fitna (affliction, trial) which affects not in particular (only) those of you who do wrong, and know that Allah is Severe in punishment'' [8:24-25]

Tawba

2006-10-19T22:47:00.000-07:00

O young man! Do not despair of the mercy of Allah (Almighty and Glorious is He) because of any sin you have committed, but wash away the dirt from the garment of your religion [din] with the water of repentance [tawba], of sustained and sincere repentance. Then perfume and disinfect that garment with the fragrance of direct experience [marifa]. Beware of this situation you are in at present, because whichever way you turn there are beasts of prey all around you, and harmful influences are at work upon you. Extricate yourself from it, and restore your heart to the Lord of Truth (Almighty and Glorious is He). Do not live to suit your natural impulses [tab'], your lust [shahwa] and your passion [hawa], but to meet the standards of two impartial witnesses [shahidan adlan], namely the Book [of Allah] and the Sunna [of the Prophet]. Then look for two other witnesses, namely your heart and the working [fi'l] of Allah (Almighty and Glorious is He).

O ignorant one, where do you stand in all this? You are the slave of your own self [nafs], your worldly interests [dunya] and your passions [hawa]. You are the slave of creatures, idolizing them [mushrik bihim] because you regard them as the source of harm and benefit.

Each stage in a man's spiritual evolution is obtained primarily through repentance. The way to repent can only be learned from someone who knows how to repent and who himself has repented. True and total repentance is the first step.

[Secret of Secrets - Shaykh Abd al-qadir al-Jilani Rh]

When those who disbelieved harbored disdain in their hearts, the disdain of ignorance, Allah sent down His tranquility on His Messenger and on the believers and made them keep the word of fear of Allah (repentance). And when they were entitled to and worthy of it, and Allah is full knower of all things. (Sura Fath, 26)

The state of fear of Allah has the same meaning as La ilaha illa Llah: there is no god, there is nothing - but Allah. For the one who knows this has the fear of loosing Him, loosing His beneficence, His Love, His mercy; he fears and is ashamed to do wrong under His very eye and fears His punishment. If one is not oneself such a person, one must find someone who is and receive this fear of Allah from him.

Our method is love, not labor, and annihilation, not perpetuity. When you enter into work, you belong to you, and when you enter into Love, you belong to Him. The worshipper looks to his worship, while the lover looks to his love. When you come to acknowledge Him, your breathing will be through Him, and your movements will belong to Him, but if you are ignorant of Him, your movements will be your own. [Shaikh Wali Raslan ad-Dimishqi]

Divine love will not come alive and blossom in your hearts until the great enemy, the desires of the flesh, dies and leaves you. First, you must be cleansed of your ego. Then you will have a partial conscience, although continuing to sin. You will have a feeling of remorse but this is not enough. The seeker must pass beyond this stage to the where the Truth will be revealed to you, the Truth of right and wrong. Then you will stop doing wrong and do that which is right, thus your entire being been cleansed. Opposing the flesh, you must also fight against the animal desires against its animalistic desires such as gluttony, excessive sleep, idle occupations and against the characteristics of the wild beasts: negativity, anger, war and aggressiveness. Then you must work hard against to discharge yourself of the evil habits of the ego: arrogance, pride, envy, vengeance, greed and all other sicknesses of the heart.

Sheikh Abdul Qadir (may Allah be pleased with him) further advises that the disciple’s heart must become like a polished mirror. The disciple must wipe the heart clean of the veil of dust and dirt, which has gathered upon it, because the heart is destined to reflect the light of divine secrets. When the light from Almighty Allah, who is the light of the heavens and earth begin to shine upon the sections of the heart, the lamp of the heart will be lit. Once the lamp is ignited in the disciple’s inner self, the rest will come, either all at once or little by little. He urged his disciples to really listen and understand his words carefully.

The dark cloudy skies of the unconsciousness will be lit by divine presence and the peace and beauty of the full moon which will rise from the horizon, shedding light upon light, ever rising in the sky, passing through its appointed stages as Almighty Allah has ordained. By the glorious morning light, your night of unconsciousness will see the brightness of the sky. Then you will inhale the perfume of remembrance and repent in the early hours of the morning of unconsciousness and regret your life spent in sleep.

*

Why do we Fast?

2006-10-11T07:48:00.000-07:00

Ramadan is continuously the subject of much writing and discussion. There are many lessons and angles elucidated for us through the writings and words of those who wish to share their opinions and insights. These perspectives, when coming from accomplished Savants of Islam are invaluable to seekers looking to deepen their understanding of religion. Before we proceed, it is always important to bear a couple of crucial items in mind.

First, when it comes to the fast of Ramadan, there are a myriad of analyses, observations, and teaching points that give us perspective regarding the experience of Ramadan. Therefore, one must always realize that no one particular perspective neither is an 'only perspective,' nor is any one or few described experiences the only experience/s. Secondly, while highlighting various efficacies, fruits, consequences, and utilities of ritual practice (i.e. fasting), no one should ever limit the reason for the existence of ritual, or limit the reason for practicing ritual, or limit the reason for the prescription of ritual, to the production of those various fruits, efficacies, consequences or utilities the said ritual may yield for a given level of human experience.

In other words, one may often come across statements in the literature or made by well meaning folks to the effect that ...''we fast because X, Y, Z'', or ''we pray 5 times a day because X, Y, Z ''.

Although X, Y, Z, may be valid observable or experienced phenomenon which occur through a ritual act, one should be careful to avoid giving the impression that X,Y, Z phenomenon are the exclusive reasons for the existence and prescription of such ritual acts, unless explicit statements by The Qur'an or Sunnah suggest this.

Unfortunately, the problems with such statements are manifold. First, the word ''because'' poses a problem. Through misusing the word ''because'' in the above phrases, as in ''we fast because X,Y,Z'' or ''we pray because X,Y,Z, '', and combining this with a categorical type assertion or tone (that is, a tone which suggests that there is nothing more to a given subject of discussion) - a misleading impression is given by those who make such statements. In other words, such statements, when made without a proper qualifier, betray a poor understanding as to the true nature of ibaadah.

Let us take a closer look at the statement: ''We fast because X,Y,Z.?'' When this statement is proclaimed in a categorical manner (as it often is by those who entitle themselves to pontificate about religion), the statement in effect reduces ibaadah down into a tool for specific utilities or manifestations that are produced by the given ritual, be these utilities on an individual level (such as many psychological, or even sensate manifestations and phenomenon), or be these utilities on a societal level in terms of encouraging moral propriety, or socio-economic, or political efficacy.

It is not an exaggeration to say most Muslims and non-Muslims living in the modern era have a very poor understanding of the meaning of ibadah, and hence, religion in general; this is precisely why one may see this aforementioned error, which confuses and misidentifies phenomenon for ''nomenon'' or confuses and misidentifies a ''manifestation'' for ''that which is manifested.'' To use technical language, ritual ontologically precedes the various manifestations it produces. It is an error, and in effect backward to think that it is the experienced manifestations that give rise to the reason we practice ritual, or that the experienced manifestations somehow precede the ritual. If we allow this error, one may extend this error and backward thinking logically (as is often done by secular humanist opponents of the religious world-view, and followers of religion who are infected with modern paradigms - those who boil the existence of religion down to some sort of sentimental or moralistic utility) into a supposition that rituals evolved, or in effect 'emerged through human invention' out of a human desire for phenomenon X or Y or Z; X being for instance, a human need for a construct that offers ''security'' in a meaningless world - which is what anti-religious skepticism in academia asserts when it addresses not only ritual, but the existence of religion in general. It sees the emergence of religion as an outcome of a human need for some sort of utility or function, engendered by great minds to address socio-political, economic, and moral concerns - or, from the cynical view point, the emergence of religion is seen as the desire of certain classes to manipulate and control others through an ideological opiate - yet again making religion into another type of utility.

This is why the statement ''We fast because X,Y,Z'' is incorrect from an essential perspective. Lest I be misunderstood, one may correctly explain that, ''X, Y, Z are some described manifestations of fasting for an individual.'' But this is a far cry from saying that ''we Muslims fast because X,Y,Z.?''

Moreover, for the Awliyya (Saints), manifestations or experiences from ritual may be X, Y, Z, plus A, B, C, D, E, F, G - and so forth, all the way to those manifestations that cannot be encompassed in words. Therefore, the most accurate statement that can be made to complete the sentence, ''we fast because...'' is essentially - ''we fast because we adhere to the tradition of Muhammad (in Latin traditio)''. Traditio means, ''which is handed down authentically'' from earlier generations. Hence, when it comes to Islam in the parochial or Muhammadic sense, (because the term Islam has many different meanings from a Qur'anic perspective) Muhammad handed the tradition of fasting to us through the hearts of the intervening generations. This is why we fast.

I emphasise again, my words should not be misunderstood - I am not at all denying the validity, power, or beauty of various manifestations that are produced through sincere practice of ritual - be it in the case of fasting or others. These experiences and manifestations no doubt may work as positive feedback for many individuals, and can be important parts of personality development and insight. I am simply saying that assigning these, as the reason for our fast, or saying we fast because of these reasons is wrong from a juristic perspective. Once again, from an ontological perspective, a manifestation cannot engender the manifested; an epiphenomenon cannot engender a phenomenon, which in turn cannot engender its noumenon.

In addition, and as alluded to above, when many Muslims incorrectly assign the reason or justification for ritual through its manifestations in a categorically closed ended statement, they are also being quite incomplete. One may say ''Muslims fast because X, and Y.'' Well, this is incomplete because someone else may say, ''Muslims fast because X, Y, Z,'' whereas like I mentioned above, the Awliyya may say, Muslims fast because X, Y, Z, A, B, C, D - and all the while, Allah may Know about E, F, G, H, I, J, K, L...etc. This is one of the reasons, when discussing matters religious; all Savants of Religion would suffix any statement with ''wa Allahu Alim'' (and full knowledge of the matter rests with God).

Rituals need to be understood as, and indeed are, ends unto themselves; moreover, there are secrets and depths that have been plumbed through rituals, which have the potential to unlock Divine Grace which at times are not always perceptible, and may lie in mystery. This is behind one of the canonical Hadiths that talks about fasting in particular. It states...

All acts of worship by humans carry their own merit, except fasting. As it is done solely for My sake, exalting [the rewards through] it is upon Me.

In a related Hadith, the prophet reminded his disciples, ''The fast is a trust (from God), and so do each one of you fulfill his trust.'' To this, Imam Ghazali relates the following Qur'anic verse: Surely, Allah bids you to restore what is entrusted to you to its owners. [4,58] It is reported that the prophet pointed to his eyes and ears upon the narration of this verse - meaning that this verse pertains to more than just the contractual obligation of material trusts. That is, human sensate and cognitive faculties, including the enjoyment of food, drink, and sexual pleasure are also a trust, and periodically re-charging or re-purifying them through reminders of the Trustee is important - the reminder of course being abstinence.

We need to spend a bit more time continuing the discussion of the misapprehension of ritual by the modern mind. The error that reduces ritual down to some form of psychological or material utility only, needs to be fully understood before discussions of ritual such as fasting take place, hence this long introduction. To illustrate this error more concretely, we can use the example of any instrument of utility; let's take a lawn mower. We say that a lawn mower exists and emerged to fulfill a need or want. Use of a lawn mower manifests as cutting of grass (A), and grooming of a lawn to an aesthetic one (B). So one can then make the statement, ''The lawn mower emerged, exists, and is prescribed because of A and B.'' Now, if we accomplish A and B manifestations without a lawn mower, then the lawn mower ceases to have any utility and we may get rid of it, in other words, it needs no longer to exist. It was an invented utility by the desire for A and B. When we incorrectly limit ritual as an item of utility, by relegating it into a function in a strictly psycho-socio-material realm - we may throw its need out the window if we can find utility in the psycho- socio-material realm through something else. This perhaps makes the flaw in the statement, '' we fast because X,Y,Z '' with regard to ritual a bit clearer. If we attain X,Y,Z via another modality, we may abandon fasting.

Growing up in Mosques and attending Islamic discussions, I often heard phrases like, ''We fast because it is physiologically healthy (X), or it helps us empathize with those who are deprived (Y), or it allows us to gain psychological equilibrium and freedom from our carnal urges (Z) or 'feel' the presence of God (A)...etc'' Again, I repeat that these may be true manifestations, but that is not why we fast, although these manifestations may enhance compliance with fasting.

[Developing Taqwa is indeed made an explicit goal for fasting as per the Qur'an. Taqwaa may be defined as the following: Reverential awe and vigilance, which comes from a consciousness of Gods Omnipresence. With this admitted however, the term Taqwaa cannot be merely reduced to ''feeling'' the presence of God. This is true despite the fact that ''feeling'' the presence of God may, or may not, accompany the establishment of true Taqwa in ones heart.]

One of the consequences of the above errors in assessing the role of ritual by most Muslims is found in the following conversation that typically happens between a parent raised in traditional societies, and kids who have had recourse to a modern western education, an education that takes secular humanism as its paradigm -

Father: Son...it is time to fast (or pray).
Son: Why bother to do these silly things?
Parent: Well, we fast because X, Y, Z. [X, Y, Z always involve a medley of items which possess psycho-social or moral efficacies].
Son: Well dad, I attain X, Y, Z through my own meditative techniques, and my own acts of giving and charity. So I don't bother with these outdated superstitions.

The same challenge the son puts forth may be put forth against those Muslims who mis-speak about rituals in Islam. In response to a Muslim who advocates Fasting due to its 'efficacies', notably, X, Y, Z, a person may simply say, ''well, I accomplish X, Y, Z in such and such a way, so I have no need for your silly rituals'' - and this is a completely valid line of argument against Muslims who have been misled into thinking that Islam is the equivalent of another utilitarian psycho-socio-economic-political ideology. The Muslim who fails to understand religion, and hence the role of ritual, cannot reply.

Therefore, the plausible answer to the question of why we fast is because it is a hukm of Allah and the potential outcome of fasting is strengthening our Islamic disposition (nafsiyyah). Hence this developing taqwa is the goal we should seek.

It's hard to avoid the importance of spiritual nourishment as the overriding priority when it comes to understanding what the Qur'an is driving at, and it's also hard to avoid this concern if we honestly examine the way Muhammad (saw) lived. Not only are the post-mortal states of our existence and the eschatological realities a recurrent medley in the Qur'an, but the scholars point to suratul Shams as an immense indicator to just how important it is to keep ones psychological disposition according to Islam. There are 11 successive oaths found in the opening verses of this surah.

1. By the Sun, (1) and by its radiance (2)

2. By the Moon, (3), as it follows (reflects) it

3. By the day (4), and its revealing of it

4. By the night (5), and its enshrouding of it

5. By the sky (6), and that which built/vaulted it (7)

6. By the earth (8), and that which spread it forth (9)

7. By the nafs, (10) and That which has fashioned it (11)

8. and allowed for it's debasement or its ascent to Taqwa

This 11 oath occurrence' is one of a kind in the entire corpus of the Qur'an. Nowhere else can we find a series of 11 successive oaths. One of the meanings of a Qur'anic oath is that it draws attention to something important ? and such oaths are found sprinkled throughout various passages; for example ''By the morning star'', or ''By eventide'', ''By the night'', or ''By the dawn''...etc. How important should we think a message is when preceded by 11 successive oaths, an occurrence found only once? As the saying goes, ''God does/can not waste words.'' Immediately after the 11, we read ?

9. Felicity and success to those who purify /maintain /cultivate [their nafs]

The categorical definition of success is the maintenance, purification, and sound development of ones inclination ? a nafs the when pure is de facto oriented to Taqwa. It is crucial to note that the Qur'anic definition of success may coincide with a worldly definition of success ease and comfort, or it may coincide with a worldly definition of failure, hardship and misfortune ? recall, the Prophet met with plenty of both, but at no time was he ever regressing in terms of spiritual development

The expectation that success in the sphere of ones soul or religion should always be linked to ease in the world is a grave mis-asessment.

The next verse we read...

10. Failures and doomed are they who putrefy /neglect / debase [their nafs]

Here we note the categorical definition of failure is allowing ones nafs to atrophy, or polluting ones nafs, or to put it in popular terms, to blow off ones soul is the way God defines failure.' It is hardly necessary to remind ourselves that the popular culture we live in today makes failure according to this Qur'anic index not only easy, but even fashionable. Moreover, failing in a Qur'anic sense may coincide with great accomplishment and success if we are to use worldly indices of success. Conversely, Qur'anic failure at times may coincide with worldly suffering and failure. The upshot is that you can't necessarily judge the state of your nafs standing based on worldly indices. The ultimate tragedy is when the people delude themselves into actually believing that their veneer is whom they are, and become blinded to their inner condition.

...Behold, you have indeed been lying to yourselves (16: 86)

Behold how they have lied to themselves ? and how their falseness (egoistic projections) has forsaken them (6:24)

And indeed, these Shayateen...delude them into thinking they are guided aright. 43:37

...Lest your works fail [to be true in The Divine Valuation] while you are unaware 49:2

This delusion, from a Qur'anic perspective, is but one manifestation of what is known as the 'never failing scheme' of Allah (makr-Allah) which always operates and outplays, outlasts, outwits, subtly or dramatically overtakes those who reject their own sense of Holiness. Those who consciously reject the commands of Allah ultimately fall prey to one form or another of Allah's Schemes.

None feels safe from the Makr-illah except those who are lost [through their own arrogant rejection ] 7:99

Regarding the 'nafs' mentioned in Surah Shams, Sayed Qutub writes :
''..In addition to his innate ability man is equipped with a conscious faculty which determines his line of action and is, therefore, responsible for his actions and decisions. He who uses this faculty to strengthen his inclinations to what is good and to purify himself and to weaken the evil drive within him will be prosperous and successful; while he who uses this faculty to suppress the good tendency in him- will ruin himself: ''Successful is the one who keeps it pure and ruined is the one who corrupts it.''

There must be, then, an element of responsibility attached toman's conscious faculty and freedom of choice. For if he is free to choose between his tendencies, his freedom must be coupled with responsibility. He is assigned a definite task related to the power given to him. But Allah, the Compassionate, does not leave man with no guidance other than his natural impulses or his conscious, decision-making faculty. Allah helps him by sending him messages which lay down accurate and permanent criteria, and point out to him the signs which should help him choose the right path and which exist within him and in the world around him, and clear his way of any obstructions so that he may see the truth. Thus, he recognises his way easily and clearly and his conscious decision-making faculty functions with full knowledge of the nature of the direction it chooses and the implications of that choice.

This is what Allah has willed for man and whatever takes place within this framework is a direct fulfilment of His will. From this very general outline of the Islamic concept of man emerge a number of vital and valuable facts: firstly, that this concept elevates man to the high position of being responsible for his actions and allows him freedom of choice, (within the confines of Allah's will that granted him this freedom). Responsibility and freedom of choice, therefore, make man the honoured creature of this world.

Secondly, it puts man's fate in his own hands (according to Allah's will as explained earlier) and makes him responsible for it. This stimulates in him an attitude of caution as well as the positive sense of the fear of God. For he knows then that the will of Allah is fulfilled through his own actions and decisions: ''Allah does not change a people's lot until they change what is in their hearts.'' This is in itself a great responsibility which demands that one should be always alert.

Thirdly, it reminds man of his permanent need to refer to the criteria fixed by Allah in order to ensure that his desires do not get the better of him, lead him astray and destroy him. Thus man keeps near to Allah, follows His guidance and illuminates his way by the Divine light. Indeed, the standard of purity man can achieve is limitless...''

4 September 2006

Ramadhan - the month of Victory

2006-10-05T10:58:00.000-07:00

The month of Ramadhan is a month of patience, Jihad and victory. Victory was granted in the Battle of Badr and the opening of Makkah. The Muslims were victorious throughout the sands of history.

Many Muslims will remember these historical successes for Islam in the world, where the spread of Islam occurred through the expansion of the Islamic Khilafah. All this happened long ago in the past, yet centuries later this thought still lingers in the minds of the believers and increases their sense of pride for Islam.

Indeed Islam is the only true Deen, and it was through its implementation under the Khilafah that the carriers of Islam, the Muslims, held the leading position as the best nation. Yet the position of the Muslims in the world today is far from that; furthermore there is not a single Muslim country implementing the Islamic Khilafah system so it is unsurprising that the Muslims are last in the world order, and that even many Muslims carry a deformed view of Islam where it only concerns personal ibadaat. The only parts of Islam that are accepted in the world order are those that fit the secular ideology of Capitalism.

This article shows that in Ramadhan the Muslims not only fasted, but also spread the message of Islam across the world. Allah (swt) ordered the Muslims to liberate the world from man-made oppression whether it be of the old Kufr Empires like that of the Romans or of the new Kufr Empire like that of America. Many of the Muslims' attempts to do this in the past coincided with this blessed month. Allah (swt) says in Surah Al- Baqarah:

"Thus We have made you a Wasat (just) nation, that you be witnesses over mankind" [Al- Baqarah: 143]

Fasting and Fighting

Today subjects like Jihad have no part in the secular world order. Yet, in the life of the Muslims it plays one of the most significant roles. It is narrated in Al-Tirmidhi on the authority of Muadh bin Jabal, that Muhammad (saw) said, "Shall I not tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad."

And He (swt) said in Surah Al-Baqarah

"Fighting is prescribed for you, though you dislike it" [Al Baqarah: 216]

Muslims reaped victories across the world over and significantly, it was in the month of Ramadhan when many of them occurred. Some of the significant political and military events, which occurred during the holy month, include:

Balat Al-Shohada Battle; 1st Ramadhan 114 Hijri

Opening of Al-Magreb Al-Awsat; 2nd Ramadhan 82 Hijri

First Legion the Prophet (saw) made for Hamzah; 4th Ramadhan 1 Hijri

Opening of Amouriah; 6th Ramadhan 222 Hijri

Killing of Daher, King of Sind; 7th Ramadhan 89 Hijri

Noor El Deen Zinki defeats the Christians taking back the city of Harem; 9th Ramadhan 559 Hijri

Opening of Antakia; 14th Ramadhan 666 Hijri

Badr - The first battle for Muslims; 17th Ramadhan 2 Hijri

Opening of Makkah; 20th Ramadhan 8 Hijri

Ain Jaloot Battle; 24th Ramadhan 658 Hijri

Opening of Andalusia; 28th Ramadhan 92 Hijri

Ramadhan Greetings

2006-09-30T18:42:00.000-07:00

The following are some brief reminders of the great rewards and merits of this blessed month:

Allah (swt) says;
"The month of Ramadhan in which the Qur'an was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadaan, he must fast that month." [Al-Baqarah 2:185]

The Prophet (saw) said,
"There is a gate in Paradise called Ar- Raiyan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, 'Where are those who used to observe fasts?' They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it."

The Prophet (saw) said;
"The reward of every good deed is multiplied ten up to seven-hundred times, except that of the Fasting; it is usually done in sincerity and will be multiplied by as many times as Allah wills."

Rasoolallah (saw) said,
"Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I shall give the reward for it.' Fasting is a shield. If one of you is fasting, he should avoid obscenity and quarrelling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is' The unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting." (Sahih Bukhari)

Abu Huraira related that the Prophet (saw) said:
"Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadhan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven." (Bukhari, Muslim).

The Messenger (saw) said
"He who feeds a fasting person will gain the same reward as he will, without decreasing from the fasting person's rewards." (Ahmad).

Muhammad (saw) said
"In Paradise there are rooms that their inside can be seen from outside and outside can be seen from inside." He was asked, "For whom are these rooms, O Messenger of Allah?" He said, "They are for he who soften his speech, feeds the people, continues to fast, and prays at night while the people are asleep." (Ahmad).

The Prophet (saw) said:
"When the first night of Ramadhan comes, the devils and demons are chained up, and the gates of Hell are closed and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller calls out: "O seeker of good, come to Allah; O seeker of evil, desist." Allah will have ransomed some people from the Fire, and that happens every night." (Narrated by al-Tirmidhi and Ibn Maajah with a hasan isnaad).

The Prophet (saw) said:
"Whosoever reaches the month of Ramadhan and does not have his sins forgiven, and so enters the fire, then may Allah distance him." (Saheeh: Ahmad and al-Bayhaqeee)

Imam As-Shafee, once said, 'It is beloved to me to see one increasing his acts of generosity during the month of Ramadhan, following the example of Allah's Messenger (saw), and for one's own good. There are many who become over-occupied with fasting and Prayers, forgetting the other benefits of the month of Ramadhan '

(Lataa'if-ul Ma'aarif)

Reciting Qur'an is a way to Taqwa

2006-09-30T18:39:00.000-07:00

In the Name of Allah, Most Gracious, Most Merciful.

We know that having taqwa of Allah (S.W.T.) means: taking protection from the anger of Allah (S.W.T.) and his punishment. This protection is realised by doing what Allah (S.W.T.) commands, and refraining from everything that Allah (S.W.T.) forbids. In brief, this protection is realized by obeying Allah (S.W.T.) which emanates only from the correct and strong belief in Him. This belief comprises the genuine love of Allah (S.W.T.) as well as the genuine fear of Him.

Question is, how can we achieve taqwa in our life?

We can answer this question in a general way based on the definition of taqwa that we mentioned; taqwa can be achieved by doing everything that increases and strengthens link between belief and actions, and doing everything (sayings and actions) that increases the love of Allah (S.W.T.) and increases the fear of Him (S.W.T.).

We would like to elaborate on how we can achieve taqwa in three ways.

The first way to achieve taqwa of Allah (S.W.T.) is reciting the Qur'an reflecting upon its meanings and implementing its verses. Allah (S.W.T.) says in surat Al-Baqarah, (verse 121), what can be translated as, ''Those to whom We gave the book (the Qur'an) recite it as it should be recited, they are the ones that believe therein. And who disbelieves in it (the Qur'an), those are the losers.''

Imam Ibn Katheer says about this verse that Ibn Mas'oud, may Allah be pleased with him, said, ''By the one whose hand my soul is in, the real recitation of Qur'an is to adopt its halal and refrain from doing its haram, and recite it exactly like Allah (S.W.T.) has revealed it, without altering the meaning of its words, and without interpreting anything from it except the way it is to be interpreted, so it is to be followed faithfully.'' Omar, may Allah be pleased with him, said about reciting the Qur'an the way it should be, ''They (the ones who really recite Qur'an) are the ones who, when they pass by a verse of mercy, asked it from Allah (S.W.T.), and when they pass by a verse of punishment, they seek refuge from it, like the prophet (S.A.W.) used to do''.

Indeed, this is the real recitation of Qur'an that leads to the knowledge of Allah (S.W.T.) and to the knowledge of His names, attributes, reward, and punishment. About this knowledge, the prophet (S.A.W.) said, ''I am the most knowledgeable person, among you, about Allah (S.W.T.) and I fear Him more than you do.'' Whoever does not know Allah (S.W.T.), does not fear Him. For this reason, Allah (S.W.T.) specifically categorized those who fear Him only with those who have knowledge of Him. Allah (S.W.T.) says in surat Fatir, (verse 28), what can be translated as, ''...It is only those who have knowledge among His servants that fear Allah.''

This shows the greatness of the true recitation of Qur'an and the great effects it has on the lives of people and their behavior and conduct, and the greatness of reward for reciting, reflecting and understanding it.

Allah (S.W.T.) stresses that the purpose of revealing the Qur'an in Arabic; an understandable and clear language, with a lot of warnings in it, is to help people attain taqwa and wake them up from their absent-mindedness. Allah (S.W.T.) says in surat Taha, (verse 113), what can be translated as, ''And thus We have sent it down as a Qur'an in Arabic, and have explained therein in detail the warnings, in order that they may have taqwa, or that it may cause them to learn a lesson from it.''

Allah (S.W.T.) stresses that the purpose of revealing the Qur'an to Muhammad (S.A.W) is to help people reflect upon his verses and understand them, so the verses will be a reminder for them. Allah (S.W.T.) says in surat Saad, (verse 29), what can be translated as, ''(This is) a book (the Qur'an) which We have sent down to you, full of blessings that they may ponder over its verses, and that men of understanding may remember.''

Allah (S.W.T.) scorns the people who do not reflect upon Qur'an and do not understand its meanings. Allah (S.W.T.) says in surat Muhammad, (verse 24), what can be translated as, ''Do they not then think deeply in the Qur'an, or are their hearts locked up (from understanding)?''

Every verse that Allah (S.W.T.) revealed in the Qur'an is to help guide the people to achieve taqwa. Allah (S.W.T.) says in surat Al-Baqarah, (verse187), what can be translated as, ''Thus does Allah make clear His ayat to mankind that they may become Al-Muttaqun.''

The companions of the Prophet (s.a.w.s) when they received the Qur'an they 'recite it as it should be recited' and because of this they achieved great benefits in their lives.

Their lives changed from being the ignorant ummah who did not enjoin the good and forbid the evil and did not establish the justice to becoming the greatest Ummah; and they became the best generation. With this quality, they completely changed the direction of the life of humanity. They led the way for all of humanity to follow from complete kufr and ignorance to the highest level of Iman and true civilization. Yes, they surely established all of the good things when they received the Qur'an and ''recited it as it should be recited''. If we look back into our Islamic history books, we will know clearly that which they had established. You will also find that even the non-Muslim writers acknowledge the achievements of the companions of the Prophet (s.a.w.s).

Why do we see so many Muslims today, reciting Qur'an so frequently without any positive effects on their lives?

We let two companions of the prophet (S.A.W.) answer this question. They are Abdullah Bin Omar and Jundob, may Allah be pleased be with them (this is reported, authentically, by Imam At-Tabarani.), ''I lived a period of my life when some of us (the companions) would attain the Iman before Qur'an, while the surah was being revealed to the prophet (S.A.W.), so we learn its halal and its haram and learn to reflect upon it. Then, I saw people who would attain Qur'an before the belief, so they read between the Fatiha and the end of the book without knowing what commands them and what forbids them and where to reflect; reading it like throwing away bad dates.''

So, no one will benefit from the recitation of the Qur'an if it is not preceded with the correct belief, which will turn this recitation into a reality. Also, no one will benefit from the recitation of the Qur'an unless they understand the halal and haram, and the verses of glad tidings of Paradise and the verses of the warning of Hell Fire.

What are the reasons that make us not reflect upon the meanings of Qur'an when we recite it? There are two main reasons:

Firstly, weakness in the belief and absent-mindedness when reciting Qur'an. So, many of us recite Qur'an symbolically without any life in it to the extent that many of us look for the beautiful voice and great harmony when checking out the different reciters, and react and get affected by the voice and harmony, not by his appreciation for the meanings.

'Abdullah ibn Mas'ud said to a certain man ''You are in a time when men of understanding (fuqaha') are many and Qur'an reciters are few, when the hudud(limits) defined in the Qur'an are guarded and its letters are neglected, when few people ask and many give, when they make the prayer long and the khutba short, and put their actions before their desires. A time will come upon people when their fuqaha' are few but their Qur'an reciters are many, when the letters of the Qur'an are guarded carefully but its hudud are neglected, when many ask but few give, when they make the khutba long but the prayer short, and put their desires before their actions.''

Secondly, our weakness in the Arabic language which Qur'an is revealed in. Many native Arabs do not understand many of the words in the Qur'an that they recite and do not exert any effort to understand the meanings of those words. The brief interpretation of Qur'an can help them a lot and there are many available resources.

As to the non-Arabic speakers, the problem is worse. It can be solved by referring to more than just one translation of the meaning of the Qur'an. They should not depend on one translation because the translator chooses from the language the word that is closest to the meaning of the Arabic word and ignores, on many occasions other words that carry different meanings. In many cases the a Arabic my include all of them and more

In conclusion, indeed, reciting Qur'an lively leads to the taqwa of Allah, and every verse in Qur'an increases the belief of the believers, while at the same time increases the ungratefulness of the non-believers. Allah (S.W.T.) says in surat At-Tawbah, (verses 124&125), what can be translated as, ''And whenever there comes down a surah, some of them say: ''Which of you has his iman increased by it ? As for those who believe, it has increased their iman, and they rejoice. But as for those in whose hearts is a disease, it will add suspicion and doubt to their suspicion, disbelief and doubt, and they die while they are disbelievers.''

Freelance Activist

1 Ramadhan 1427h

Between two extremes

2006-09-19T10:58:00.000-07:00

Some argue that wasatiya (middle way) is the path of Islam. Meaning that the truth is always between two extremes. This is in accordance to their understanding of the verse “Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves”. So if two groups exist, one believes that the rulers have no right to be questioned openly, and another holds the position of the priority and Islamic obligation to work to remove them then the truth is between the two extremes. Many groups state they hold the truth based on this argument. For example some from the Shi’ah Imaamiah hold that there are two groups. The first holds that the companions are thiqqa that is they are accepted to be trustworthy, the other holds that the companions are in essence all untrustworthy and the majority of the companions left Islam after the death of the messenger (saws), and hence in this case the truth is between two extremes.

To give a more modern examples we have the Capitalists. The Capitalists holds that their position of separating religion from life is in fact between two extremes or what they call the middle solution. For example they say that on one side we have the Marxist Socialist who holds that there is no God and that the universe is eternal, and the religious Christian of the medieval time who held kings and princes ruled directly in the name of God. So they said that their position of separating religion from life while not denying a Creator emphatically is a middle path between two extremes.

By this way every group argues that they are on the truth because as they state, their position is between two extremes. By this we have countless groups, claiming they are between two extremes and hence on the truth. The whole logic of this argument is faulty from its very basis. This is because these groups argued from a pre-supposition that their position is right in its essence and then based on this pre-supposition, those who differed with them are two extremes, and their path is the best.

In reality no truth can be known from the essence of a position, as there must an external criterion to judge a position to be true. Meaning what is their evidence that the position they held is the truth, is their external evidence that testified their position to be the truth? If this is the case then the truth of the position is not based on the fact that they viewed their position to be a middle path, but rather the truth of their postion is based on the evidence that testified it to be true. Those opinions that differed with them, whatever position and however the other positions are viewed, are false not because they view it as extreme but rather because they went against that external criterion through which we know the truth. (Again this position may be called extreme not because of a pre-supposed opinion but because of an evidence that stated that this position is known as ‘Ghulu i.e. going to extremes)

Another example can be seen from those who view things to be harmful, then based on this, they held as this thing is harmful and therefore it enters under Khabaaith (the bad and impure) in the verse “for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure)” (7:157) Therefore it must be a forbidden thing. Here is another example of this faulty thinking similar to the example given above. Meaning they built an argument on a pre-supposition that a thing is harmful, meaning the criterion of things being good or bad is whether it is beneficial in their eyes or harmful. Based on this pre-supposition they then stated that this thing is then forbidden. Meaning they built an argument, then use this evidence that their position is correct. Rather the correct method would say that Allah (swt) alone has the right to define what is the khabaaith mentioned in the verse, and this of course is through revelation. After the evidence we say that this thing is khabeeth not because of the essence of the thing or how it is viewed, whether harmful or not, but through the evidence itself.

In reality those who think in the manner described above suffer from an ailment as described by Imaam As-Shaatibi in his book Al-‘Itisam, meaning it is as if they hold that good and bad can be perceived by the mind itself and based on this they can build judgment on this perception, regardless of an external criterion. This as Imaam As-Shaatibi states, is a path of misguidance from the truth. He gives a good example, he states that some people inherit a certain act and they think it is a matter of worship, so when they are asked for the source of such an act and why they do it, they respond this is good and Allah (swt) says “Help ye one another in righteousness and piety, but help ye not one another in sin and rancour” He continues and says if we ask them for the source through which they perceived it to be good they stop, and then say that his mind tells him or inclines him to say it is good. Here the Imaam states that he made his mind the source for the perception of good and bad, he says this is the path of misguidance. (see Al-‘Itisam vol.2 page 510). Here in this example we can see that this person perceived as a pre-supposition what is good then built a judgment, and then used the verse as an evidence for performing this act as it is good, and therefore we must co-operate upon it.

The verse “Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves” is a famous verse often quoted by those who argue that Islam is the middle path or middle solution. The middle path here does not mean at all standing the middle way between moderation, and extreme. Nor does it mean what the west say, from the middle route and middle solution, i.e. two sides compromising on their beliefs to reach a false solution. So when Allah says He made this an Ummah of the middle path, then it means the best Ummah. It came in Tafseer An-Nasafi and Tafseer Al-Qurtubi that the middle Ummah means the just Ummah, also when the Arabs say the middle path they mean the best.

The verse provides no evidence for the western ideal of compromises or middle solutions, and based on this as is a middle solution then it is the truth. Nor is the truth what the people view as the truth, the truth is what is pointed to by the evidence, or the criterion of truth. Whoever follows this is on the truth, regardless of the West, treacherous regimes, or government scholars, and what the people think.

Freelance Activist

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Pope Benedict XVI the Crusader

2006-09-16T22:19:00.000-07:00

بسم الله الرحمن الرحيم

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاء مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الآيَاتِ إِن كُنتُمْ تَعْقِلُونَ

There is a pattern of hatred that betrays this man's mind and true feelings towards Islam. It is clear that his agenda runs parallel with the Islamophobia that has gripped Western countries. There is no 'philosophical' difference of opinion here, there is no 'taking' his speech out of context.

His speech and the juxtaposition of the opinion of an enemy of Islam (14th century Emperor Manuel II Paleologos of the Byzantine Empire) without any embarrasment for the sheer ignorance it displays, and without any apology for the misguided Emperor's hateful views towards Muhammad sallallahu alaihi wasallam, speaks the contents of his heart.

Is he a coward that uses the speech of a man dead some 700 years to voice his own thinking? Then retreats to the excuse of 'difference of philosophy'? Is he not implying, in the faux apology and multifaceted-speak of the Catholic Church, that he STILL believes Muslims force people to convert on pain of violence thus 'philosophically' disagress with them?Would he just as happily quote the Catholic Church's anti-semitic, specifically anti-Jewish views?

Is his opposition to Turkey joining Europe due to his anger at the liberation of Constantinople by the hands of the mighty Uthmani Khilafah at the time? Does he not see, that Islam is the fasterst growing Deen all over the world even without the Khilafah, even in Europe. Does he fear the Khilafah's return for it might liberate the whole world from ignorance such as his?

Let this be a lesson to those who believe the Catholics are sincere in their quest for dialogue between faiths. Let them see that despite their seemingly polite words, hatred, ignorance and consequent bigotry runs deep in their hearts, sometimes beyond the reach of evidence or thought.

وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلاَ النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَى وَلَئِنِ اتَّبَعْتَ أَهْوَاءهُم بَعْدَ الَّذِي جَاءكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper. [2:120]

Freelance Activist
16/09/2006

الموالاة المحرّمة

2006-09-07T15:21:00.000-07:00

الموالاة المحرّمة

قال تعالى: ((يا أيها الذين آمنوا لا تتخذوا عَدُوّي وعدوَّكم أوْلياءَ تُلْقون إليهمْ بالمودَّة وقد كفروا بما جاءكم منَ الحقِّ يُخْرِجونَ الرسولَ وإيّاكمْ أَنْ تؤْمنوا باللـه رَبِّكمْ إنْ كنتمْ خرجْتُمْ جهاداً في سبيلي وابتغاءَ مَرْضاتي تُسِرّونَ إليهمْ بالمودّة وأنا أعلمُ بما أَخْفَيْتُمْ وما أعلنتمْ ومن يفْعَلْهُ منكمْ فقدْ ضَلَّ سواءَ السبيل)) سورة الممتحنة (1)

نزلت هذه الآية وآيات عدة بعدها في حاطب بن أبي بلتعة. قال ابن كثير في تفسيره: (وذلك أن حاطباً كان رجلاً من المهاجرين، وكان من

أهل بدر أيضاً، وكان له بمكة أولاد ومال، ولم يكن من قريشٍ أنفسهم بل كان حليفاً لعثمان. فلما عزم رسول اللـه صلى الله عليه وسلم على فتح مكة، لما نقض أهلها العهد فأمر النبي صلى الله عليه وسلم المسلمين بالتجهيز لغزوهم وقال: «اللـهم عَمِّ عليهم خبرنا». فعمد حاطب هذا فكتب كتاباً وبعثه مع امرأة من قريش إلى أهل مكة يعلمهم بما عزم عليه رسول اللـه صلى الله عليه وسلم من غزوهم ليتخذ بذلك عندهم يداً. فأطلع اللـه تعالى على ذلك رسول اللـه صلى الله عليه وسلم استجابة لدعائه. فبعث في أثر المرأة فأخذ الكتاب منها. وهذا بيّن في الحديث المتفق على صحته).

قصة حاطب كانت سبب نزول الآية ولكن الآية عامة في جميع المؤمنين في كل زمان ومكان.

((لا تتخذوا عدوّي وعدوكم أولياء)) هذا نهي جازم كما يدل على ذلك سبب نزول الآية والعبارات اللاحقة في الآية.

((عدوّي وعدوّكم)) هذا تعبير فيه وصف مفْهِمٌ يشكل عِلَّةً للنهي عن الموالاة.

((تلقون إليهم بالمودة)) وجاء بعد ذلك ((تُسِرّون إليهم بالمودة)). قصة حاطب تبيّن نوع المودّة التي يُلقون بها سِرّاً. إنها المودّة التي تفشي سرَّ المسلمين وتؤدي إلى إفشال المسلمين أو إلحاق الأذى بهم، وتنفع الكفار على حساب المسلمين.

إذاً ليس النهي عن كل مودة بل عن المودة التي تنفع الكفار على حساب المسلمين أو التي تضرّ بالمسلمين. وليس النهي عن كل كافر بل عن الكافر الذي يحمل العداء ويتصرف بموجب هذا العداء.

وقد جاءت آيات فيها نهي عن موالاة اليهود والنصارى بشكل مطلق مثل قوله تعالى: ((يا أيها الذين آمنوا لا تتخذوا اليهود والنصارى أولياء. بعضُهم أولياء بعض، ومن يتولّهم منكم فإنه منهم، إن اللـه لا يهدي القوم الظالمين)) هذا النهي المطلق يُحمل على النهي المقيّد في الآية الواردة بعد هذه بست آيات، أي الآية 57 من سورة المائدة وهي قوله تعالى: ((يا أيها الذين آمنوا لا تتخذوا الذين اتخذوا دينكم هُزُواً ولَعِباً من الذين أوتوا الكتابَ من قَبْلِكم والكفار أولياء)) فجعل اتخاذهم للإسلام هزواً ولعباً هو المانع من مواددتهم. وأيضاً فإن هناك نصوصاً قيدتْ هذا المطلق، منها قوله تعالى في سورة الممتحنة: ((لا ينهاكم اللـه عن الذين لم يقاتلوكم في الدين ولم يخرجوكم من دياركم أن تَبَرّوهم وتقسطوا إليهم إن اللـه يحب المقسطين . إنما ينهاكم اللـه عن الذين قاتلوكم في الدين وأخرجوكم من دياركم وظاهَروا على إخراجكم أنْ تَوَلَّوْهُمْ ومن يتولَّهُمْ فأولئك هم الظالمون)).

وأما الحديث الذي رواه ابن أبي حاتم أن عمر أمر أبا موسى الأشعري أن يرفع إليه ما أخذ وما أعطى في أديم واحد، وكان له كاتب نصراني، فرفع إليه ذلك. فعجب عمر وقال: إن هذا لحفيظ، هل أنت قارئ لنا كتاباً في المسجد جاء من الشام. فقال إنه لا يستطيع. فقال عمر: أجنبٌ هو؟ قال: لا بل نصراني. قال: فانتهرني وضرب فخذي ثم قال: أخرجوه ثم قرأ ((يا أيها الذين آمنوا لا تتخذوا اليهودَ والنصارى أولياء)) هذا الحديث يبيّن لنا فهم عمر رضي اللـه عنه أن الآية تمنع تسليم مثل هذه الأمور لغير المسلمين، لأن مثل هذه الأمور هي من عمل البِطانة، مثل قوله تعالى: ((يا أيها الذين آمنوا لا تتخذوا بِطانةً من دونكم)) والبطانة هم المقربون من الحكام الذين يطلعون على أسرار الدولة.

كلمة الولاء والموالاة لها معان كثيرة منها: المحبة والمودة والنصرة والمصادقة والقرابة والخضوع والتبعية والإخلاص.

والكافر (غير المسلم) تكون بيننا وبينه حالات منها: أن يكون قريباً أو ذا رحم مثل الأب أو الأم أو الزوجة أو الخالة... ولا يحمل العداء ولا يؤذي ولا يطعن في الإسلام، وقد يكون جاراً أو زميلاً في العمل أو الدراسة، وقد يكون شريكاً في مالٍ أو أجيراً ولا يحمل العداء ولا يؤذي ولا يطعن في
الإسلام. كل هؤلاء وأمثالهم مطلوب منا أن نعاملهم بالبر والقسط والاحترام. فموالاة هؤلاء جائزة وغير محرمة ولا مكروهة، بل قد تكون مندوبة أو واجبة في بعض الأحيان. ولكن الموالاة الجائزة لهؤلاء هي بمعنى المحبة والمودة والمصادقة والنصرة إذا كان مظلوماً والإخلاص في النصيحة. ولكن لا تكون الموالاة لهؤلاء (غير المسلمين بمعنى الخضوع أو التبعية لأن اللـه يقول: ((ولن يجعل اللـه للكافرين على المؤمنين سبيلا)) ولا تكون ولاية للأب الكافر على ابنته المسلمة في تزويجها.

أما الكافر الذي يكون في حالة حرب معنا أو يطعن في ديننا أو يؤذينا أو يساعد عدونا علينا فلا يجوز أن نواليه لا بالمحبة ولا المودة ولا النصرة ولا المصادقة ولا شيء من ذلك، إلا أنه يجوز لنا أن ننصحه ونحمل له الدعوة الإسلامية لعله يتعظ ويهتدي.

وحين يعيش الكافر في دار الإسلام ويكون من أهل ذمتنا فالمسلمون كأفراد وكحكام واجب عليهم معاملته كالمسلم حسب القاعدة الشرعية «لهم ما لنا من الإنصاف وعليهم ما علينا من الانتصاف»

الـبـراءة والـمـوالاة

2006-09-04T09:56:00.000-07:00

الـبـراءة والـمـوالاة
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قال تعالى: ((لا تجد قوماً يؤمنون بالله واليوم الآخر يوادّون من حادّ الله ورسوله، ولو كانوا آباءهم أو أبناءَهم أو إخوانَهم أو عشيرتَهم، أولئك كتب في قلوبهم الإيمان وأيّدهم بروحٍ منه ويدخلُهم جناتٍ تجري من تحتها الأنهار خالدين فيها رضي الله عنهم ورضوا عنه، أولئك حزبُ الله، ألا إن حزبَ الله هم المفلحون.))

المجادلة: (22

هذه آخر آية من سورة المجادلة، وجاء قبلها وصف حزب الشيطان وهم الخاسرون، وجاءت هذه الآية لتحدّد من هم حزب الله وهم المفلحون، ولتقرر المفاصلة

التامة بين حزب الله الذين يؤمنون بالله واليوم الآخر. وحزب الشيطان الذين يحادّون الله ورسوله. يوادّون: أي يحبون ويوالون. والمحادّة: المعاداة والمخالفة في الحدود. يقال: حادّ فلان فلاناً أي صار في حدٍّ غير حدّه. والمحادّة: أن تكون في حدٍّ يخالف حدَّ صاحبك. قال السُدّي: ((ولو كانوا آباءهم)) نزلت في عبد الله بن عبد الله بن أُبيّ بن سلول، جلس إلى النبي صلى الله عليه وآله وسلم، فشرب النبي صلى الله عليه وآله وسلم ماءً، فقال له: بالله يا رسول الله ما أبقيت من شرابك فضلة أسقيها أبي لعلّ الله يطهّر بها قلبه. فأفضل له فأتاه بها فقال له عبد الله: ما هذا؟ فقال: هي فضلة من شراب النبي صلى الله عليه وآله وسلم جئتك بها تشربها لعل الله يطهّر قلبك بها. فقال له أبوه: فهلاّ جئتني ببول أمك فإنه أطهر منها. فغضب وجاء إلى النبي صلى الله عليه وآله وسلم. وقال: يا رسول الله، أما أذنتَ لي في قتل أبي؟ فقال النبي صلى الله عليه وآله وسلم: «بل ترفق به وتحسن إليه». وقال ابن جريج: حُدّثت أن أبا قحافة سبّ النبي صلى الله عليه وآله وسلم فصكَّه أبو بكر ابنه صكة فسقط منها على وجهه، ثم أتى النبي صلى الله عليه وآله وسلم فذكر ذلك له، فقال: «أو فعلته، لا تعد إليه» فقال: والذي بعثك بالحق نبياً لو كان السيف مني قريباً لقتلته. وقيل نزلت في أبي عبيدة بن الجراح قتل أباه يوم أحد وقيل: يوم بدر (ويقول الواقدي إن أباه توفي قبل الإسلام) ((أو أبناءهم)) يعني أبا بكر دعا ابنه عبد الله إلى المبارزة يوم بدر، فقال له الرسول صلى الله عليه وآله وسلم: «متّعنا بنفسك يا أبا بكر، أما تعلم أنك عندي بمنزلة السمع والبصر.» ((أو إخوانهم)) يعني مصعب بن عمير قتل أخاه عبيد يوم بدر. ((أو عشيرتهم)) يعني عمر بن الخطاب قتل خاله العاص بن هشام بن المغيرة يوم بدر، وعليّاً وحمزة قتلا عتبة وشيبة والوليد يوم بدر. وعن الثوري أنه قال: كانوا يرون أنها نزلت في من كان يصحب السلطان. كتب: أثبت، وقيل: جعل، كقوله تعالى: ((فاكتبنا مع الشاهدين)) أي فاجعلنا. وقيل: ((كتب في قلوبهم)) أي على قلوبهم، كما في قوله تعالى: ((في جذوع النخل)) وخصّ القلوب بالذكر لأنها موضع الإيمان. ((وأيدهم بروح منه)) أي قوّاهم ونصرهم بروح منه وبنصر منه، وقيل: أيدهم بالقرآن وحججه. ((ويدخلهم جنات تجري من تحتها الأنهار خالدين فيها رضي الله عنهم)) أي قبل أعمالهم ((ورضوانٌ من الله أكبر))، ((ورضوا عنه)) فرحوا بما أعطاهم. ((أولئك حزب الله ألا إن حزب الله هم المفلحون)).
وقد وردت أحكام الموالاة في العديد من آيات القرآن الكريم. ففي سورة آل عمران ((لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين))، وفي سورة التوبة ((والمؤمنون والمؤمنات بعضهم أولياء بعض))، وفي سورة المائدة ((يا أيها الذين آمنوا لا تتخذوا اليهود والنصارى أولياء بعضهم أولياء بعض ومن يتولهم منكم فإنه منهم))، وفي سورة الممتحنة ((يا أيها الذين آمنوا لا تتخذوا عدوي وعدوّكم أولياء تلقون إليهم بالمودة)). فموالاة الكفار حرام، والموالاة لا تكون إلا للمؤمنين. أما الإحسان إلى غير المسلمين، والبر بهم فلا شيء فيه. فالله تعالى يقول: ((لا ينهاكم الله عن الذين لم يقاتلوكم في الدين ولم يخرجوكم من دياركم أن تبرّوهم وتقسطوا إليهم إن الله يحب المقسطين)) وجاءت الآية التي بعدها تحرّم موالاة الكافرين الذين يحادّون الله ورسوله، والذين يناصبون الإسلام وأهله العداء فقال تعالى: ((إنما ينهاكم الله عن الذين قاتلوكم في الدين وأخرجوكم من دياركم وظاهروا على إخراجكم أن تولَّوْهم ومن يتولّهم فأولئك هم الظالمون)).
وتجب البراءة من الكفر والشرك والكفار وأعمالهم. قال تعالى: ((وأذان من الله ورسوله إلى الناس يوم الحج الأكبر أنّ الله بريءٌ من المشركين ورسولُه)) وكما ورد على لسان إبراهيم والذين معه ((إذ قالوا لقومهم إنا برءاء منكم ومما تعبدون من دون الله)) وقال تعالى: ((فإن عَصَوْك فقل إني بريء مما تعملون)).
فالمؤمن يبرأ من كل كفر: فكر كفر وعمل كفر، وعقيدة كفر، ومن الكافرين، ويتولى الله ورسوله والمؤمنين، ولا يتولى أعداء الله وأعداء دين الله وأعداء المسلمين. قال تعالى: ((يا أيها الذين آمنوا لا تتولَّوْا قوماً غضب الله عليهم)) وقال تعالى: ((إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون . ومن يتولَّ الله ورسوله والذين آمنوا فإن حزب الله هم الغالبون)).
وقد استثنى الله تعالى من تحريم موالاة الكافرين حالة واحدة، وهي حالة وجود الخوف منهم حين يكون المسلم مغلوباً على أمره تحت سلطانهم، فإنه في هذه الحالة فقط يجوز له رخصة إظهار المحبة لهم ومصادقتهم لدفع شرهم وأذاهم. يقول تبارك وتعالى: ((لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين، ومن يفعل ذلك فليس من الله في شيء إلاّ أن تتقوا منهم تقاة)) والتقاة والتقية: الحذر، ولا معنى شرعياً لها، فيتعين تفسيرها بالمعنى اللغوي وهو الحذر. وموضوع الآية الكريمة موالاة المؤمنين للكافرين، فقد روي أن الآية نزلت في شأن المؤمنين الذين كانت لهم صلات بالمشركين في مكة، فهي تنهاهم عن موالاة المشركين في مكة، وتنهى جميع المؤمنين عن موالاة الكافرين، وتستثني منهم المؤمنين الذين كانوا تحت سلطان المشركين في مكة، وكل مؤمن تحت سلطان الكافرين، مغلوب على أمره، يخشى أذى الكافرين وبطشهم. فهذا هو معنى التقية كما جاء في المعاجم، وكما حدّدته الآية الكريمة، وليس من التقية أن يظهر المسلم خلاف ما يبطن أمام أي إنسان يحذر منه أذى، أو يخشى منه معرفة حقيقته؛ وليس من التقية عدم تعظيم شعائر الله، أو التظاهر بعدم التقيد بالأحكام الشرعية أمام الكافر أو الحاكم الفاسق الظالم، فهذا كله لا يجوز، بل الواجب تعظيم شعائر الله، وحمل الإسلام إلى الكافرين، ومحاسبة الحكام بكل صلابة، وذلك كله من أجلِّ الأعمال، لأن فيه جعل كلمة الله هي العليا.
أما الإكراه الملجئ، فيمكن أن يكون من الكافرين ومن المسلمين، وقد رخص الله ورسوله في قول الكفر وعمل الحرام في حالة خشية الموت أو الأذى البليغ، وقول رسول الله صلى الله عليه وآله وسلم لعمار بن ياسر حين ذكر الرسول بسوء تحت تهديد المشركين له بالقتل: «فإن عادوا فعد» وذلك بعد أن اطمأن إلى سلامة منطقة الإيمان، دليل على الترخيص بقول الكفر وما دونه عند الإكراه الملجئ، وضابطه قوله تعالى: ((من كفر بالله من بعد إيمانه إلاّ من أكره وقلبه مطمئن بالإيمان، ولكن من شرح بالكفر صدراً فعليهم غضب من الله ولهم عذاب عظيم))

02/09/2006

Why does Saudi buy Fighter Jets?

2006-08-27T17:04:00.000-07:00

Recently, Saudi Arabian defence ministry signed a contract with BAE, the British arms manufacturer, to buy 72 of the new Eurofighter Typhoon jets. The deal itself is worth at least $11.4 billion but the overall cost including maintenance and support over the next 10 years is likely to reach $25 billion. The Saudi family has a long history of buying weapons from Britain having being armed by the colonial power even before the establishment of Saudi Arabia. In recent years they have paid for their weapons in oil.

This deal was a major success for BAE. Germany, Spain, Italy and the United Kingdom collaborated to design and build the Typhoon, which is a top of the range fighter jet. It has an exceptionally high power to weight ratio with Rolls Royce engines and a lightweight body giving it outstanding manoeuvrability and speed. It can carry both air to air and air to ground munitions and fared well in recent tests versus the latest US fighter, the F-22 Raptor which is a stealth fighter with the disabilities that brings.

The participating countries had pledged to buy 150 of the planes each and delivery is expected in 2012. The largest other order before the Saudi deal was an Austrian purchase of 18 planes.

The major criticism over the plane was the practicalities of its use. It is intended to battle opposing top range fighter planes and the project began before the end of the cold war when the arms race with the USSR was still in progress. It was designed to fight the latest Russian MIG, not insurgents in Afghanistan or Iraq against whom it is completely useless.

Whilst the Saudi government has spent plenty of the Ummah’s oil money, on waste and extravagance it should be reassuring that they are finally spending on things that this Ummah really needs.

But the timing is not just questionable, it is obscene. Israeli bombing over the last month killed more than a thousand Lebanese civilians and the Saudi regime eventually issued a condemnation but no more. Saudi certainly did not use any of its previous military purchases to defend Lebanese civilians. Meanwhile, weapons were shipped to Israel, via the United Kingdom, to facilitate the Israelis on their barbaric rampage. It begs the question why do they spend so much on arms that they have no intention of using?

Looking further back, when Saddam Hussain invaded Kuwait in 1990 and Saudi felt threatened, they invited the whole world to stage a war against Iraq from Saudi soil. Once again Saudi did not use any of its previous military purchases.

In fact, it would be hard to find an example of the Saudi military having been active in any military arena at all except for defending the Saudi Royal family personally or the occasional parade.

Tony Blair has made it very clear that he considers Israel to be Britain’s closest ally in the region and their struggle against their neighbours to be a just struggle. His government also feels comfortable selling Saudi Arabia 72 of the best fighter planes in the world.

The Saudi government doesn’t really need these planes. They don’t defend themselves, they are defended by Western powers in the region. Neither do they intervene when their mothers and daughters are slaughtered in Lebanon or Iraq. These jets will be polished in their hangers and used for training, but will never see combat.

It helps the British economy and arms industry much more than it will help the Saudi military. Jobs will be sustained, and billions of dollars will be available to pursue the research and development of new weapons, which could be used for Britain’s next invasion. The British government can do all of this, safe in the knowledge that they have sold the planes to a regime that won’t use them keeping their friends in Israel safe.

It is unacceptable that Saudi spends billions of the Ummah’s money on arms yet they are never used when Muslims are attacked. Its high time that the people establish a government that will use its money and military appropriately.

27/08/2006

Have you seen those who pretend to believe...

2006-08-18T15:24:00.000-07:00

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا

"Have you seen those who pretend to believe in what has been revealed to you and what has been revealed before you, how they go in their judgement to the Taghut, though they have been ordered to disbelieve in it. But Satan's wish is to lead them astray" [Qur'an Surah An-Nisa, Verse:60]

TAFSEER:

Imam Shawkaani, commentated upon this ayah by saying:"In this ayah there is an expression of astonishment, addressed to the Messenger of Allah (saw), at the situation of those people who claim to themselves that they have accepted belief in what Allah (swt) has revealed upon the Messenger of Allah (saw), i.e. the Qur'an, and what has been revealed to the Prophets before him, yet what they have brought contradicts this claim, making it false from its root and showing that they are not on anything at all. Their intention is to make the Taghut the judge among them though they have been ordered in all that Allah (swt) has revealed upon His Prophet (saw) and the previous Prophets (as) to disbelieve in it".

As-Sabooni held a similar view to Imam Shaukani, in his commentary on the beginning of the ayat: "Have you seen those…"

"They want to refer to Taghoot…" As-Sabooni and many other narrators infer this to refer to some individuals. In Sahih of Ibn Abbas, it is narrated that Barzal Aslami, a soothsayer, used to judge amongst the Jews, and some of the Muslims went to him for doing so, so Allah (swt) revealed this noble ayah. Ibn Ishaq and Ibn Mundhir and Ibn Abi Hathim narrated that Al-Jilaas ibn Samit (before his tauba), Mo'aqib ibn Kushayr and Raf'i ibn Zayd used to profess Islam. Yet when some of their people, who were Muslim, called them to make the Messenger of Allah (saw) a judge in a dispute, they insisted on calling the soothsayers. In this case the taghut mentioned was a soothsayer called Ka'ab ibn al-Ashraf.

"But Satan…." As-Sabooni comments that Shaitan wants to drive them astray from the Truth and from the Guidance, by things that dazzles them.

COMMENT:

Taghut in the Arabic language is a temple for idol-worship. In the Shari'ah terminology it is an authority which judges in accordance to other than Islam alone. As was the case with Ka'ab ibn al-Ashraf. Today there are many tawaghit. They take the form of individuals who judge by other than what Allah (swt) has revealed. So the ayat is a severe warning that we must not refer to other than Islam for our solutions.

Tawaghit are also present today in the form of systems, institutions and organisations. Systems such as monarchy, democracy or republicanism. Organisations such as the United Nations (UN) and North Atlantic Treaty Organisation (NATO) who base all their judgements within International Law and hence nationalism. Or the International Monetary Fund (IMF) and the World Bank who establish all their transactions based on Capitalism. Or the Organisation of Islamic Countries (OIC) which despite its name does not stand for Islam. Rather it stands for the division of Islamic Land under International Law.

In the Islamic World the Muslims refer to Islam in many matters, such as praying, fasting and marriage. Yet the present rulers of the Islamic Lands refer many other matters, in fact most, to the Tawaghit. This occurs even though they are obliged to disbelieve in it, let alone believing in it and seeking its judgement. So despite many Islamic slogans all the existing rulers seek judgements from the Tawaghit. .

Furthermore though all of the existing rulers claim to be Muslim, most of them actually believe in the Tawaghit. This is despite the fact that Islam itself has judgements in all matters. So it has clear judgements on the matters they refer to the Tawaghit. There are many examples of their violations of Allah's (swt) Deen, of which the following are a selection.

• Examples •

The Messenger of Allah (saw) said, "Whosoever calls for, fights for or dies for nationalism is not one of us" and he (saw) also said, "If the bay'ah is taken for two Khaleefahs that come to you, kill the latter of them"

Islam with these and other evidences, forbids nationalism, and makes unity of Islamic Lands an obligation (fard). Despite its Islamic front, the Iranian constitution forbids any person other than a Persian from taking the highest authority. Sudan is a member of the United Nations and hence abides by its charter. So it also recognises the so-called International Law, the authority of the UN Security Council, the World Bank and the IMF in making judgements. Similar examples can be brought from the constitutions of every single regime in Islamic Lands. Even though the rulers claim belief in Allah (swt), they seek judgements from other than Him (swt).

This is the nature of all the existing regimes in Islamic Lands. They deserve no loyalty from those who really believe in Allah (swt) and seek His (swt) judgement alone. Those who seek to replace all the Tawaghit with the authority that judges by Islam alone, the Dawlatul Islamiyyah.

07/08/2006

Umari Treat and opening of al-Quds

2006-08-12T09:12:00.000-07:00

When Abu `Ubaydah (`Amr b. Al-`Aas) (ra) arrived to open the land of Al-Quds, he requested that its people sign a treaty agreeing that their leader would be the Amir of the believers, Khalifah `Umar b. Al- Khattab (ra). `Ubaydah wrote to `Umar with this, and thus `Umar prepared his traveling gear to depart for Bait-ul-Maqdis (Al-Quds).

`Umar (ra) traveled to Bait-ul-Maqdis with his servant and only one camel to ride. He took turns riding the camel until they neared Bait-ul-Maqdis. When it was the servant's turn to ride, `Umar walked. Upon reaching an area that was patched with mud and water, `Umar raised his clothing to avoid it, and Abu `Ubaydah (ra) commented on this, fearing that the people of Al-Quds might belittle `Umar. `Umar replied with his famous words: "Oh, Abu `Ubaydah, we were once a disgraceful people, and Allah made us honourable with Islam, thus if we sought honour in anything other than Islam, Allah would disgrace us." This was the reply of the one who went to open Bait-ul-Maqdis, to open it to Islam for the honour of Islam alone. After all, he understood that if were not for Islam, `Umar would still be in Makkah making idols out of dates, worshipping these idols, and then eating them when he became hungry.

`Umar (ra) was not a Palestinian who was proud of his nationality, nor an Arab who was proud of his being Arab, rather he was a Muslim whom Allah (swt) had made honourable with Islam. It was for Allah (swt) alone that he opened these vast lands and ruled the people with truth and justice. This was a state that united all Muslims, regardless of nationalities or origins.

Once `Umar b. Al-Khattab (ra) entered Palestine and opened it to Islam, he offered the people of Bait-ul-Maqdis security. This was given to the people in the form of the `Umari Treaty. It stated: "In the name of Allah, the Most Merciful, the Beneficent. This is what the slave of Allah, `Umar b.Al-Khattab, the Amir of the believers, has offered the people of Illyaa' of security (and Illyaa' is Al-Quds) granting them Amaan (protection) for their selves, their money, their churches, their children, their lowly and their innocent, and the remainder of their people. Their churches are not to be taken, nor are they to be destroyed, nor are they to be degraded or belittled, neither are their crosses or their money, and they are not to be forced to change their religion, nor is any one of them to be harmed. No Jews are to live with them in Illyaa' (Yes, oh Muslims, no Jews are to live with them in Illyaa) and it is required of the people of Illyaa' to pay the Jizya, like the people of the cities. It is also required of them to remove the Romans from the land; and whoever amongst the people of Illyaa' that wishes to depart with their selves and their money with the Romans, leaving their trading goods and children behind, then their selves, their trading goods and their children are secure until they reach their destination. Upon what is in this book is the word of Allah, the covenant of His Messenger, of the Khulafaa' and of the believers if they (the people of Illyaa') gave what was required of them of Jizya.

The witnesses upon this were Khalid b. Al-Walid, `Amr b. Al-`Aas, `Abdul-Rahman b. `Awf and Mu'awiyah b. Abi Sufyan. Written and passed on the 15th year (after Hijrah)."

Translated from Arabic

Lebanon - Forgotten Islamic Roots

2006-08-12T09:09:00.000-07:00

Much has been said concerning that blessed plot of land from Shaam called "Lebanon". Christian historians in particular have played their role in misrepresenting history with respect to Lebanon. These historians, particularly the Maronites, have succeeded through the educational syllabus to graduate generations of Muslims who are far removed from their real Islamic history since the entrance of Islam to that land, until its separation from the states of the Ottoman Khilafa fourteen centuries later.

Hence it is crucial to clarify the issue from the Islamic perspective,since national pride today is being streched to extremism whereby "Lebanon" has almost become an idol.Furthermore perceptions have been very prominent in this country. They have fashioned many arrogant Muslims to prostrate to a tree or a slightly altered French flag with was later labelled as the Lebanese flag, instead of striving to implement the law of their Lord.

It is a historical fact that Lebanon as a country appeared for the first time on the world atlas in 1920 AD. Any other bearing to the region was previously a geographic reference to a mountain stretching over the eastern shore to the Mediterranean in a distinguished position regarded as a bridge between east and west. For this reason this country has witnessed throughout its history many events characterising it as the land of opposites exploding with every important juncture in its history. The land remained an area of constant conflict that inflamed when necessary. It would be fit to present the historical development to the Lebanese entity as it is known today.

According to ancient history, the Lebanese seashore was part of the nation of the Phoenicians. Then the Roman Empire rose over the land of Shaam until the Islamic liberation in the seventh century AD. This liberation which sprung from the Arabian peninsula was to fulfil the command of the messenger of Allah (peace and blessings upon him) after his death during the reign of the rightly guided Khulafa` in spreading Islam. At that time, the last of the Byzantine forces withdrew to the wilderness of Anadol through the mountains of Dourous in 641 AD. Since that time until recent history, Shaam including Lebanon remained part of the territory of the Islamic Khilafa which was governed by the Khulafa` followed by the Sultans. The Islamic nations have ruled Shaam as follows:

Ummayyad Khilafa 661 - 750 AD with Damascus as the capital.
l Abbassid Khilafa 750 -1258 AD,with Baghdad as the capital.
l Fatimid Khilafa 908 -1171 AD, its capital was originally in Tunis, then moved to Cairo in 973 AD.
l Saljuq Sultanate 1058 - 1157 AD with Asfaghan as the capital.
l Ayyuby Sultanate 1183 - 1250 AD with Cairo as the capital.
l Mamluk sultanate 1271 - 1517 AD with Cairo as the capital.
l Ottoman sultanate 1379 - 1922 AD with its capital initially in Adarna, then was moved to Istanbul in 1453.

Since the Islamic liberation of Shaam, Lebanon as a geographic location, was a part of the Islamic nation at a time when north Lebanon became a main gathering point for Maronite Christians who lived in the 'Asy valley originally. When the English reached Shaam at the end of the eleventh century as the crusades, a large number of Maronites gathered around them. Shortly after, the Maronite church entered into an official union with the Catholic church in Rome, and at the same time, the unitarian Druz became more established in Mount Lebanon, particularly in the Western area which overlooks Beirut.

During these times the Ithn'ashary Shia resided in Kisrawan, Ba'albak, and the heights of mount 'Amel in the south, whilst most Shia had migrated from Kisrawan towards the areas with bigger concentrations. Also during these periods was the establishment of the Mediterranean cities of Tripoli, Beirut, Sidon, and Tyre. Despite this amazing human movement, the land remained under the political dominance of the Islamic Khilafa through its various stages.

Immediately after the battle of Marj Dabeq in 1516 AD, the Ottomans extended their sovereignty over Shaam and appointed governors over the Shaam provinces including parts of Lebanon from the states of Damascus and Tripoli, and then Sidon and Beirut. The governor of Mount Lebanon administratively followed the governors surrounding his province. The rebellion of Fakhruddin, Alma'ni the governor of Shawq, failed in its confrontation with the Ottoman authorities. Fakhruddin links with the Christian princes were revealed as were his attempts to separate from the Islamic government. Fakhruddin was executed and sovereignty returned to the Ottoman sultanate which enjoyed at the time the peak of its supremacy from the Atlantic in the west to Persia in the east, and from the heart of Europe in the north to the Pacific in the south. The 19th century, particularly after 1840, witnessed the creeping of Western habits to the various aspects of life, which led to the overturning of local order affecting the loyalty of the Muslims to the Ottoman Khilafa. Then the Shaam markets were exposed to an invasion of European products which led to tensions amongst the citizens and the prominence of contradictions which exploded sectarian conflict at the outset of the fourth decade of the 19th century between the Druz and the Maronite. At that time the Beirut conference of the representatives of European countries was held which endorsed the Paris agreement of 1856. One of the results of this conference was what is named the basic system of mount Lebanon giving a distinct system to the Mount under the Ottoman empire which became known as the province of Mount Lebanon.

At this time the larger Imperialist organisations were working to pounce on the lands of the Muslim Khilafa with what was referred to as the Eastern Issue. Waves of evangelists invaded the various states within the Ottoman sultanate under the guise of science or education at times and civilisation at others. This evangelism took various forms. The strategy worked to implement the plans and programs as a service to the interests of the larger imperialist countries. In particular, France and England went in a competition to carefully allocate roles for maximum personal gain in the land of Shaam. The most dangerous of these conspiracies was what small groups of Arabs did to rebel against the Ottoman government during the first world war. Overlooking our evaluation to the role of these Arab groups in the war, their movement under the leadership of the Sheriff of Mecca led to a shudder in the interior stability which assisted the English and the French to invade Shaam and eliminate the Ottoman army.

The Arabs were driven by enormous desires and ambitious promises which were programed by the English in order to gradually lead them to a battle with the Islamic government where imperialism would be the sole winner. This is actually what occurred, the western countries reneged on the promises which they had earlier affirmed, and the secret agreements began to surface, thus dividing the Muslim countries and the Arabic ones in particular. The most important of these agreements was the Sykes - Piko. The Arab leaders awakening as a result of this jolt was a little late, and their attempts to pick up the pieces were doomed to humiliating failure. The English then reneged on their promises and agreements leaving the French to dominate Syria and Lebanon with arms after the battle of Mislon against the Arab militias. This event also recorded bitterly the victory of the imperialist ideology with its Christian and Zionist content. Then the Balfour agreement began to fruit as Palestine was invaded to make a home for the Jews, and the Imperialist organisations began in their roles to strike the unity of Muslims through nourishing the spirit of nationalism and tribalism and granting religious minorities distinct rights in various establishments in order to guarantee their future imperialist interests, regarding these minorities as the spearhead of the Western imperialism in Muslim lands. France worked to establish tribal organisations in Shaam and created various tribal and dynastic provinces and declared the emergence of the "Country of the Great Lebanon" in 1920 in response to pressures applied by the Maronites over their French masters. It included various parts of the Ottoman states which previously belonged to Beirut or Damascus now becoming part of the Lebanese province thus establishing greater Lebanon with its current boundaries. This declaration led to a violent reaction from the Muslims who resisted the division of their towns from Shaam. This in turn led the French forces to impose superficial pressures on the Maronites in order to reduce the rage of the Muslims who felt that the French presence came to impose on them the rule of the minority and make them second class citizens. This is what indeed happened through the Lebanese constitution declared in the year 1926.

This led to the rise of the Lebanese problem as one of the most important issues facing the contemporary world with what it carries of ideological meanings. It is regarded as an extension of the decay of the political facet of the Islamic world and the victory of the sectarian imperialist ideology with its Christian - Zionist identity.

Thus the Lebanese regime with its tribal composition and sectarian distinctions became susceptible to the disputes because of the contradictions in its basic composition that was established upon a concocted model drawn in the Western Imperialist. The model created a type of an imaginary dream for a symbolic entity established on the surface and on sectarian harmony in the shade of a sectarian rule where a particular sect practises its hegemony over the other sections under the banner of the multi sectored civilisation. From here, Lebanon went through very difficult tribulations which reached the point of fighting with open interference from the external forces that eventually became the effective controlers of the events which occur in the country. Thus, since the interference of the ambassadors of the big countries in 1840 in creating the entity of a Lebanese nation, the external element had the effective role in fuelling the internal conflict, and Lebanon became obliged to accept the sovereignty of the ambassadors in its practical political situation

The Civil War & The Latest Political Developments

It is not possible to understand this Crusade against the Muslims unless we review the history of Lebanon which had been stripped of its natural form represented in Shaam geographically, and Islam as a creed. We see that the Maronites have abused the nature of Islamic law in its forgiving and forbearing nature, welcoming them when they entered the northern shore of the state of Tripoli, in flight from the Roman crusaders who had unleashed on them a very violent war because of the various creedal differences amongst them. At that time, the Muslims did not give much attention to these new refugees on the political front. This is mainly because they concentrated on their rituals and their agriculture with little concern for general politics administered by the governors under the orders of the Khalif of the Muslims. Instead of acknowledging the favour of the Islamic government which rescued them from annihilation at the hands of the crusaders, they worked through history to deny the assistance vetted to them and to plot against the interests of the Islamic Ottoman government. This was their state with all the invaders.

They also worked to inflame conflict to the benefit of the Christian west in order to pave the way for them to invade into the heart of the Muslim nation symbolised by Shaam. This is indeed what occurred when the Ottoman government was defeated by Christian - Zionist conspiracies, who applied their energies to divide the main body of the Muslim world, politically, religiously, and geographically. Then the Christian French occupied various parts of Shaam and divided the Shaam coast by tearing away the provinces of Tripoli, Beirut, and Sidon which they had included with Mount Lebanon to create Lebanon which the French had established as a state for the Maronite minority whom they gave complete national rights and distinctions.

The Civil War in Lebanon

In 1973 Lebanon entered a new episode in the conflict between the various groups. The causes of this conflict centred on the fear of the Maronite sect from losing their dominance over the executive authority they inherited since the Lebanese independence.

This was a time when the Muslims realised the importance of protecting their presence in this Muslim plot and to protect their Palestinian brothers and the demand of their rights within the frame of the Lebanese government.

Then the Lebanon war slid into hollow battles as the regional forces entered into the conflict, each attempting to look after its personal interests overlooking all else. The Maronites sought assistance from the Western organisations, so the common interests met to eliminate any armed Palestinian existence and to obstruct the Muslims from realising their rights in their own land. Therefore when that malignant battle began, the Muslims were not prepared to face the Christian forces which were sponsored by the West and Israel, so they sought assistance from the PLO which provided them with training and arms in order to safeguard its personal interests and its position in Lebanon within the frame of the sectarian game. Then the work of the Islamic movement began to flounder in the southern and northern regions as most of the Muslims were tricked by the mottoes of the secular militias around the defence of the nation and the rights of the people, etc.

Within these calculations, the Islamic movement did not have a role politically in this battle, so its activities were restricted to defending some of the northern and southern towns under the authority of the PLO. Then the position of the Islamic movement evolved and it began to form a fundamental force in the balance, particularly in coastal and northern areas, and in Tripoli, in addition to the normal force in Sidon and its surrounding districts.

The Role of The West

The Western forces took advantage of the Lebanese war to safeguard Maronite interests firstly, and to prepare for the execution of their conspiracy with respect to ending the Palestinian issue, and to sever any hope of assistance to the Palestinian fighters.

So, the West poured financial assistance on the phalange first, then the Lebanese forces following that, then it gave them modern weapons either directly through Israel or through other groups. Fierce battles ensued with the Maronites using various modes of killing based on the birth certificate until they believed that they would eliminate all Muslims, and that Lebanon would become a purely Christian state as had been planned.

However, the situation did not continue in their favour, as the Arabic / Palestinian forces were able to turn the balance in the battle, and the situation of the Lebanese forces which were defeated on all fronts. Therefore there was no escaping direct interference from Israel, whereby Israel invaded Lebanon in 1979 to increase their incursion in 1982 when they entered the Muslim extremities of Beirut and committed with their Lebanese allies the ugliest of atrocities of today in Sabra and Shatila. Then they forced the PLO to leave Lebanon thus eliminating its military power and dispersing its members amongst the Arabic countries in accordance with their plans.

The Arabic Role in The War

Naturally, the apostate Arabic regimes had no role in the defence of the rights of the Muslims, as they would not interfere on most occasions except through words and blame, whether there were Christian atrocities or Israeli atrocities, and they did not offer any tangible effort to assist the Muslims.

Finally, they resolved to send the Arabic armed forces to enforce a peace agreement between the disputants, then they gradually changed to Syrian armed forces working to serve the interests of the Syrian regimes in Lebanon with the support of the body of Arab countries.

The situation continued between attacks and retreats until the Ta`if agreement was implemented. This agreement aimed to end the Lebanese war, with a guarantee to some of the rights of the Muslims on their land, and to realise what was labelled at that time as the return of the meat between the various sections of the Lebanese people. Then the Syrian government dominated completely the Lebanese government, and they pursued policies which would serve their personal interests during that time.

Lebanon in The Shade of The Politics of The New World

Lebanon entered a new phase of its new history after the Ta`if agreement, the military activities ceased between the combatants and elections were staged where those with the white sheet with the Syrian government were victorious. The stage of rebuilding began without any real solution to the disease which led to the outbreak of the Lebanese war, and without an answer to the question of what is the Lebanese government? All that was agreed on was that Lebanon is an Arabic country, without any recognition of its historic identity which states that it is an indivisible part of the Muslim lands.

Further, what had been achieved can only be described as a temporary treaty perhaps it may last for a long time or a little time, it was never intended as a solution to the Lebanese tragedy.

The Lebanese war led to a reshuffle of the cards within the Lebanese entity, so new powers emerged on the scene which worked to change the situation to what suits their own interests and the interests of those forces which sponsor them.

The Sunnah Muslims were the biggest losers behind this bloody war, as their forces were dispersed and they were placed under puppet and secularised leaders who have no connection with Islam, and who are not concerned with securing the rights of the Muslims, rather they strove to secure their own personal interests, and the interests of those around them.

This situation emerged very clearly in the coastal towns with the high density of Sunnah Muslims, such as Beirut, Tripoli, and Sidon, particularly after the weakening of the Islamic movement as a result of the painful strikes which were directed against it.

The Reality of the New World was reflected by the USA becoming the single lawgiver. The Lebanese government went to Madrid to resolve the disputes with the usurping country (Israel) after the failure of the first resolve of the negotiations with the breach of the May agreement. Negotiations between the Lebanese government and the Jewish government, are now attached to the developments between Syria and Israel.

Islamic resistance entered a new stage in its operations against the Israeli forces and their supporters, and caused heavy losses to them which exceeded several multiples what the Arabic forces had inflicted in their earlier wars. Thus, they felt that they must strike back, and this is what Israel attempted to achieve through its attacks, including the most recent attacks on Southern Lebanon which were labelled as the April understanding under the guardianship of Syria, France, and the USA.

Naturally this understanding which aimed at stopping the economic and security hemorrhage which Israel was experiencing along with its puppets in the south of Lebanon led to the highlighting of the Lebanese problem and the necessity of solving this problem in accordance with the American solution through speeding up the Lebanon / Israel negotiations and separating this from the Syrian issue.

Lebanon & The Peace Talks

Lebanon is the weaker party in the current negotiations, this is for many reasons which can be summarised as follows:

1 - Syrian political and military dominance and control over the country.

2 - The area which is occupied, the negotiations, and the final solution.

3 - The results of the Lebanese war and the internal weakness.

This is what led to the prominence of the resistance as a pressing issue in the negotiations and pressuring Israel to recognise Lebanese demands to withdraw from the south in accordance with United Nations resolutions which Israel does not recognise.

The question remains hanging: What's after peace between Lebanon and Israel?

The New Middle-East

2006-08-08T10:22:00.000-07:00

Reason Behind the Conflict: Political Comment

The current sensational media coverage of 'Israel's suffering' in Haifa is geared to prepare public opinion in Israel regarding its fragile security. This will help Israeli PM Ehud Olmert's kadima party to gain the much needed public support for its adherence to the US sponsored 'roadmap'. Prior to the conflict, Israel's public opinion was skewed heavily towards the Likud party's (right wing ) policy which rejected any 'land withdrawals' initiated by the US and roadmap quartet. Also, Israel will go down in the history as an entity which could not even confront a group like Hizbullah. This will serve as a reminder to Israel that adopting military tactics is not the way forward for them. Perhaps this is the message US wanted to convey to the Israel.

A completely humiliated Israel will be easy to engage in the peace process and complete the roadmap.

06/08/2006

Freelance Activist

Let them Plot

2006-08-08T10:19:00.000-07:00

قال الله تعالى بعد بسم الله الرحمن الرحيم

أَوَلَمْ يَرَوْاْ أَنَّا نَأْتِي الأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا وَاللّهُ يَحْكُمُ لاَ مُعَقِّبَ لِحُكْمِهِ وَهُوَ سَرِيعُ الْحِسَابِ
وَقَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ فَلِلّهِ الْمَكْرُ جَمِيعًا يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ وَسَيَعْلَمُ الْكُفَّارُ لِمَنْ عُقْبَى الدَّارِ

Allah (SWT) says: [Surah Ar-Raad: Verses 41-42]. "Do they not see that We gradually reduce the land from its outlying borders. Where Allah commands, there is none to put back His command, and He is swift in calling to account. Those before them did also devise plots, but in all things the master-planning is Allah’s. He knows the doings of every soul; and soon will the disbelievers know who gets home in the end."

Ibnu Kathir mentioned in commentary to these verses: “Ibnu Abbas said: Did they not see that we open to Mohammed the lands, one after the other...” Al-Dhahhak and Al-Hassan said: “It is the victory of the Muslims over the polytheists... Allah (SWT) says: “Those before them did also devise plots...” i.e. they plotted against their messengers and they wanted to banish them from their lands, hence Allah (SWT) plotted against them and made the victory that of the pious ones...His Saying (SWT): “He knows the doings of every soul..” means that Allah (SWT) knows of all the secrets and the hidden matters and that He will duly reward each one according to his doings. “And soon the disbelievers will know who gets home in the end.”, i.e. who will gain victory, them or the followers of the messengers? It is indeed to the followers of the messengers in life and in the hereafter and to Allah are the praises and the gratitude.

Two similar cases we have here: The evil plotting of the Kuffar of Makkah and her leaders against the Messenger of Allah (SAW), his Da’awah and those who believed in him from amongst the Muslims on the one hand, and the plotting of the Muslims rulers and their masters in the disbelieving west. They constantly plot against the Muslims and the Da’awah carriers, especially those who work towards the Shariyyah, Hakamiyyah and Dawlah Islamiyyah. Hence, they both plotted and planned in order to harm the Islamic cause and prevent the Muslims from establishing their Deen in the manner that Allah (SWT) has approved of, i.e. through establishment of Shariah in society and in relationships and that carryinh Islam to the world. They both utilise all the available means of plotting, cunning, power, authority and intellectual and material terrorism in order to torture those who call to Islam, bribe them with money, prestige and power, spreading rumours against them, fabricate lies against their Da’awah and impose a social and economic siege on them, so that Islam could not manifest itself in the shape of a powerful Islamic State that terrorise them and so that Muslims could not become a force that threatens them, and recapture the leadership from them as was the case in the past.

In the face of this plotting perpetrated by the Kuffar, in the past against the Messenger of Allah (SAW) and at present, the power of the believers is weaker than that of their enemies by tenfold. However, just like the Kuffar of Makkah and her leaders forgot that there is none to put back the command of Allah and that He is swift in calling to account, i.e. He is swift in inflicting punishment upon the Kuffar and the wrongdoers, all the Kuffar today and their collaborators from among the rulers of the Islamic world have also forgotten that Allah (SWT) has decreed that Islam should conquer and prevail, and that Kufr should be vanquished and abolished.

Allah (SWT) has carried out His promise to His Messenger (SAW). Hence, HE (SWT) opened the earth for him; and when we recite and ponder over these verses and their meaning, we realise that Allah (SWT) will open the earth for us once more, that our Islamic lands, which the Kuffar usurped and which the collaborating rulers currently dominate, will soon return to us.

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَن كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْفَاسِقُونَ

Allah (SWT) says:. [Surah An-Noor, Verse:55] “Allah has promised those from amongst you who have believed and worked the righteous deeds, that He will with certainty grant them inheritance of power on Earth, as He had granted it to those before them, that He will establish in authority their Deen, the one He has chosen for them; and that He will change their status, after the fear in which they lived, to one of security. They will worship me and not associate anything with Me; if any reject the faith after this, they are rebellious and wicked.”

Freelance Activist
03/08/2006