Who has the right to speak about Islam?

Islam is a religion for all mankind; meaning that anyone can be a Muslim. Furthermore anyone can attain status permitting him or her to speak on Islamic issues. I came across an American convert to Islam once and he told me that the reason he became a Muslim was simply due to one comment said by a particular Imam in the US. Whilst handing out general information about Islam, the Imam said, "You know what? One day, you can be more knowledgeable than me."

"What?!" The enquiring American yelled, "I can be more knowledgeable than you!!!"

Anyway, he was moved and he thought to himself that surely such a religion is the most just and divine. So, he became a Muslim.

In the beginning of Islam, in particular the era that directly followed the death of the prophet Mohamed Peace Be upon Him, Muslims faced a very odd predicament. Despite the plentiful availability of the companions of the Prophet Peace Be upon Him and the near time of his death, people found it very difficult to acquire a religious doctrine (a fatwa) from even the most knowledgeable of companions.

Ibn Abi Layla, a prominent scholar in direct era after the death of the Prophet Peace Be upon Him, commented on this issue, "I have come across one hundred and twenty of the companions of the Prophet Peace Be upon Him; each one of them having wished that his colleague would have given a religious doctrine (a fatwa) instead of him"

Malik ibn Anas, the founder of the Maliki legal school of thought a scholar that lived in around the same time of Ibn Abi Layla, was asked about a particular issue; he said: "I do not know!"
The man replied in shock, "You do not know?!"

Malik replied, "Yes, and tell all that you know that I do not know!"

These are a couple of examples, from an ocean of examples, illustrating the sheer respect of knowledge that was held in the hearts of the first generation of Muslim scholars. It was by no means a sign of incompetence in their part, indeed it was the overflowing competence in their hearts that gave them the power to ascribe partial ignorance to themselves in the bigger aim of preserving knowledge. This is clearly highlighted in the famous saying of Ali ibn Abi Talib (the fourth Muslim Caliph, a pious companion of the Prophet Peace Be upon him as well as being his son in law) may Allah be pleased with him:

"Knowledge starts off as a small dot; the dot is enlarged by the ignorant"

The major academic malaise that exists today is the ever increasing eagerness for so called academics to speak on every issue, in every occasion. This problem is shared by all fields of academia propelling the major authorities of every academic field to complain about this current malaise, as well as refute many stray bullets of vast misunderstanding, misquotation, unauthenticated and sometimes dangerous utterances by people who are incapable in the particular field that that academic ascribes to.

I came across a book by Reza Aslan (praised by my friend Tarik in the previous article) named "No God but God". I read excerpts of the book, focused on one important chapter and skimmed through a couple. The chapter I concentrated on was the chapter that dealt with the Islamic ruling on Hijab, due to my interest in the field of Islamic Law. One does not mind at all to be challenged on his views, nor does he complain about difference of opinion; however, such opinions or views should be backed by strong and substantial evidence. Aslan gave his view that Hijab is not mandatory without presenting textual evidence, legal evidence or historic evidence. Just because he has studied theology at University and has made a name for himself does not in any way give him the right to academically write about something without authenticating it.

Finally, the focus should be on the principal to be gained from the example I cited above of Aslan, not on that particular issue; as it is clearly obvious (for the plentiful evidence on this issue go to http://www.islamqa.com/index.php?ref=13998&ln=eng&txt=الحجاب). It is important for academics or aspirers to be academics to restrain themselves in areas they hold no knowledge in. It is hard for an academic to resort to proclaiming he or she has no knowledge in a particular field; however, that is by far much better than embarrassing himself when the enquirer finds out that the knowledge given to him by that particular academic is wrong. After all, the covetousness of academics to speak in various fields at once has created the melting pot for all sorts of problems that face us today.

Hamid83

27-7-2007

The Battle for Islam?

Newsnight ran a yet another programme about Islam last night; “The Battle for Islam” was the title.

The programme in its entirety can be watched on the Newsnight website www.bbc.co.uk/newsnight. As far as insightful debate goes, the show, for me, scored 2 out of 10. The research on the topic was poor, and the way the different issues were presented was incoherent and seemed to juggle from one subject to another quite aimlessly.

The weakest element of the programme was the calibre of the guests.

Benazir Bhutto—can hardly claim to be an authentic source of knowledge in Islam.

Omar Bakri Mohammad—does not represent the majority Muslim view, although what he actually said on the programme does not go against the sentiments of the masses in the Muslim world, yet what he is reported to have said on previous occasions represents a minority view.

Maryam Namazie, the Ex-Muslim—someone who identifies him/herself through what he/she was can hardly be said to know what he/she is now! Just a thought!

Reza Aslan—was possibly the only one who talked any sense, unfortunately, often interrupted by the host and not given appropriate time to convey his arguments. And by the way, his book No God but God is excellent!

In sum, a poor effort by the BBC in dealing with a topic of crucial importance. The debate could have been much better.

Mort au Musulman? (Death to the Muslim?)

The position of Muslims in the West is a topic which has received extensive attention, more so since the rise of the terrorism phenomenon. Contemporary Muslim thinkers are urging their brethren to be active members of society, to contribute to their communities and be “good citizens”. Professor Tariq Ramadan, Abdel-Hakim Murad and Hamza Yusuf are but a few of the eminent scholars/thinkers who have adopted this stance.

Ramadan refuses to separate between the “them” and “us”, ‘I am Muslim, and I am also Western; therefore I am a Western Muslim.’ My faith is part of my identity, and so is my citizenship. Muslims have assimilated and continue to do so every day, and those who have not, must do so.

This assimilative rhetoric has become widespread amongst the so-called “modern” Muslims; scholars and populous alike. For many of the second, third or even fourth generation Muslims residing in Europe, their identity is intrinsically Western. They have grown up in the West, attended schools, acquired friends and lived in the West. Europe is their home, and their visit to Pakistan, Palestine or Somalia is often as culturally-shocking for them as it would be for an indigenous Westerner.

What will these attempts to assimilate and integrate lead to? Will Muslims become active members of Western society? And can faith and citizenship be amalgamated within a single entity?

The responses to these questions will vary according to each person’s view/understanding of Islam. Those, such as Ramdan et al., will continue to propagate an integrationist perspective. Others, who view the world in “abode of Islam” and “abode of war” terminology will emphasise the need for Muslims to “return” to “Islamic countries” and insist on the impossibility of being a “Western Muslim”.

One recalls the Dreyfus affair which occurred in France at the turn of the previous century—no, it was not a Moulin Rougeisque bohemian affair! Dreyfus was a captain in the French army who was convicted of treason; his “Jewishness” was the clear evidence in an otherwise shambles of a trial. An infamous Theodor Herzl was present at the trial and witnessing this vulgarity—whilst listening to the anti-Dreyfusards calling for the Mort au juif, death to the Jew—he reached the conclusion that Jews can never be assimilated in European countries. Soon afterwards, Herzl published The Jewish State and founded the World Zionist Organisation; Zionism was the only perceived solution to the “Jewish issue”.

Until our present day, Zionism insists on its racist and discriminatory ideology—not my words but those of the UN General Assembly resolution no. 3379 which states that ‘Zionism is a form of racism and racial discrimination’. The Jews have achieved their dream state, their racist state. Is this what the Muslims want? An Islamist Zionism?

But if—God forbid—the calls of Mort au Musulman are heard, then what are we to do?

Part II

War is about male genitals. That is what a British comedian said—in a less formal way of course—describing the current situation in Iraq. And to an extent I do agree with him. War is indeed about proving to others—and to your ego (the “I Myself”), or super-ego, whatever Freud called it—that you are better and more powerful; that your genitals are bigger than theirs.

The inside/outside state of affairs (see previous article) creates a class-like social segregation—the “developed” insiders and the “less developed” outsiders—this is further exacerbated as a result of the supremacist mentality that exists amongst active actors within each camp.

The “democrats”—on the Western front—believe that they have reached the ultimate pinnacle of human civilisation, and rightly so. The tolerance, freedom of thought and respect for the other have flourished at a level unprecedented before in the history of mankind. Western liberal democracy is a unique and un-human like experience, in the “inside” at least.

“Democrats”—the elitist amongst them at least—feel it is their duty to spread their message to the entire globe, I recall once reading on the website of a Washington-based neo-conservative think-tank: “American leadership is good for America and for the world.” This feeling of “superiority” over others leads to a “supremacist mentality”; ‘freedom and security’ can only be achieved through liberal democracy. The famous “democratic peace theory” comes into mind: liberal democracies (read: the only civilised nations of the world) do not fight each other, ergo, the only way global peace can be achieved is by turning the whole world into a liberal democracy.

Others, disagreeing with this supremacist mentality have propagated their own alternative approach. Fascism and Communism were the polar opposites of liberal democracy throughout the 20th century. Any approach—regardless of content—that opposes liberal democracy is immediately vilified and disregarded as oppressive, tyrannical and un-democratic.

Armed political Islam is the new enemy of liberal democracy, “Islamo-Fascism”, as Bush Jr. preferred to label it, is the modern-day equivalent of the “un-democratic, tyrannical and oppressive” ideology which must be combated and defeated. However, armed political Islam does not operate through traditional means; there is no state that harbours and holds armed political Islam as its official ideology. Partly due to the failure of the Middle Eastern nation-state to provide a platform for civil political Islam to be expressed, the entire movement has embraced a clandestine methodology in its operation. Bin Laden’s cave messages relayed on the internet, using Western tools to combat Westernism, is the zenith of post-modernism.

Armed political Islam is just as supremacist as elitist democrats, ‘justice and moral righteousness’ can only be achieved if Islamism prevails. Very similar rhetoric indeed, only difference is that “democratic supremacists” measure success through humanist terminology, i.e. liberty and freedom, whilst political Islamists do so through religiously-inspired virtuousness, i.e. morality and justice.

In conclusion, the inside/outside theory, twinned with the supremacist mentality that exists amongst certain actors are two of the many factors that have lead to the continuous circle of murder and violence. Islam is a religion of revolution, Muslims cannot sit and watch oppression and havoc being spread through the earth without acting. The weak states of the Muslim world have lead to an un-traditional method of resistance; sadly, political Islamists have embraced the supremacist mentality also. When the umma’s/nation’s/ideology’s effectiveness is measured through worldly success, “supremacism” will inevitably dominate our thinking.

“Why do we kill people who are killing people to show that killing people is wrong?” Anon.

In the Name of God, Most Compassionate Most Merciful

It seems that the desire for violence and murder, either by the so-called “Jihadists” or by the “Superpowers” of this world has become the most prominent phenomena of the 21st century. As we waved goodbye to the second millennia, we were welcomed to the new époque by disastrous events in the United States. What followed was even more dismal; the massacres of thousands of civilians in Afghanistan and Iraq as a response to the “Jihadist” activity. The “war on terror”, as it has come to be known, responded to terrorism with much of the same; more terror.

The reasons behind this madness—and yes, there are reasons to this madness—can be summed up in two short justifications. First, the dominance of realpolitik in contemporary international relations, and second—consequently—the desire of supremacy and the infinite will to acquire hegemony.


Realpolitik and the Inside/Outside theory

Scholars have often presented various theories of human behaviour; within the context of International Relations (IR), idealism and realism represent two polar opposites. Whereas the former holds optimistic views vis-à-vis human nature and its behaviour, the latter insists that humans are greedy and brutish; the “state of nature” is one of anarchy and chaos.

‘Offensive Realism’ goes one step further; it—amongst other theories—distinguishes between the “inside” and the “outside”. According to the offensive realist perspective, a powerful state enjoys relative harmony and rule of law in the “inside”—i.e. the state-citizen relationship is a civil one, where the state provides security and protects the freedom and well-being of its citizens and in turn the citizens obey the laws and are active members of society—the “outside” however, is an arena of anarchy and chaos.

The state, in its relationship with “non-insiders” cannot uphold the same values and principals that it does with its citizens. In other words, the rule of law and the respect of freedoms that exists in the “inside” is absent in the “outside”. Consequently, insiders form a profound sense of community; members are citizens and the state of nature is that of respect, tolerance and liberty from tyranny.

So far, it is not clear how this “inside/outside” theory is linked to the issue in question. Allow me to elaborate this theory further and add a new assumption that maybe of benefit to us in comprehending the reasons for the on-going wave of violence.

The aforementioned theory is rightly applicable to Western states; one only need to observe the so-called “double standards” that are aplenty. Why is a life of one Westerner—an insider—valued more than that of a non-Westerner—an outsider? Does the death of 3,000 insiders justify the death of 600,000 outsiders?

The reality is that we in the West do not regard “death” as an independent occurrence, whose death is of great importance; the death of one’s neighbour will cause more sadness than the death of a fellow countryman whom I have no relations with, and the death of an Iraqi/Afghan/Palestinian infant/child/woman/old man will matter even less to me. Not because I am cruel or lack any sense of morality, but because I care more about my fellow insiders than I do about anyone else.

If this is how life—the most precious of gifts—is viewed, then there is no reason to mention further issues.

This is the dilemma; the inside in the eyes of a Muslim is not merely his/her own state, or the larger Union of states, it is the entire Muslim Umma. The sense of a greater Umma does not exist within a Western mentality, indeed, there exists greater Unions—i.e. the European Union—but the formation of such groupings is driven by economic incentives rather than profound emotional ties that exist across the Muslim Umma.

However, the “inside/outside” theory applies inversely in the Muslim realm. The sense of an Umma may be strong, yet the nature of the relationship between the state and its citizens is that of brutality and tyranny. The state is weak and thus relies on “outsiders” to prolong its existence and acquire legitimacy, in doing so, the “inside/outside” divide is reversed—the former is a state of chaos where the rule of law is absent and the latter is characterised through respect and adoration.

A Muslim state that does not respect its members and is full of awe for outsiders and a Western state that deals with its citizens favourably and disregards the rights and freedoms of outsiders; a potent situation indeed. This is further exacerbated as a result of the “supremacist” mentality that is prominent amongst both Westerners and Islamists alike, the following chapter of this essay will shed light on this issue.

A visit by a Muslim Convert

I was visited recently by an honorable friend and brother in faith. He is an American convert to Islam. I spent four years studying with him at Madinah Islamic University and gracefully we both graduated this summer, all praise be to Allah. My honorable friend is a studious hard-working man with a vivid interest in knowledge and learning.
Anyways, just before we sat to have dinner, I asked him a question that I have always been meaning to ask. Yes, it was the cliché question:

"Why did you convert to Islam?"

It may be a cliché question; however, it never returns a cliché answer. Hence the reason for insisting on asking it all the time, as with every answer one learns a new reason that makes people convert to Islam. What is even a stronger fix than the answer are the overwhelming emotions that cling to the answer leaving the convert grappling to keep it together. It almost happens all the time and it is magical. What even makes it more enticing is the fact that most if not all Muslim converts never get tired of telling their story again and again; creating no discomfiture in asking the cliché question.

"Islam is the only religion that exalts God in every single aspect of life;" he replied simply, "no other religion does it!"

It was such a brief yet amazing answer. It is a true fact; no other religion exalts God like Islam. To illustrate the meaning of what is meant by my friend's statement; here is how Islam exalts God in every little aspect of life.;

There is a supplication for:

Waking up.
Entering the bathroom.
Before performing ablution (Wudu).
After performing ablution.
Leaving the bathroom.
Getting dressed.
When wearing something new.
When getting undressed.
Before eating.
After eating.
When leaving the house.
When entering the house.
Sunrise.
Sunset.
When one hears the call for prayer (Athan), it occurs five times a day. Once for each prayer.
When going to the mosque.
When entering the mosque.
When leaving the mosque.
Immediately after each of the five prayers, as well as within them.
When entering malls or shops.
After eating as a guest in a host's house.
At bedtime.
When one moves in bed.
When one wakes up from sleep frightened.
When one has a nightmare.
Before sexual intercourse with one's wife.
When the wind blows strongly.
When one is sad.
When one is worried.
When one fears his enemy.
When one has doubts about his or her faith.
When one commits a sin.
When one has a debt he or she wants to settle.
When one feels that something in particular is difficult.
When one congratulates another on a new born baby.
A supplication to protect one's children.
When one visits the ill and sick.
When a sick person has lost hope in being cured.
When one is in the presence of a dying person.
When one is faced by a tragedy or hardship.
As one closes the eyes of a dead person.
When burying a dead person.


And the list goes on and on. Nevertheless, the idea has been presented and the dare erected, is there any religion that exalts God like Islam? Surely the religion that most exalts God is the most sincere in worshipping Him!!

Sometimes we born-Muslims take Islam for granted and do not appreciate the enormity of the blessing of being Muslims. A lot of what we lack in this department can be regained to a large extent through intermingling with Muslim converts who entered Islam for a purpose and reason. Not to mention the effect they can also have in reviving one's faith and steadfastness upon Islam.

What is boggling beyond anything, though, is the fact that there exists a group of Muslims who have adopted secularist ideas; deeming Islam as being only fit in a worship context. In other words, they say Islam has nothing to do with politics or everyday life matters. I do not intend to refute their frail accusations in this article. However, let me just pose one logical question.

Is it possible that a religion that has legislated rulings and supplications for every minuet aspect of one's life, is it possible that such a religion has neglected major areas such as politics, economics and other life matters?

The answer is clear for those who seek it.

Islam in not just a religion, it is a way of life.

What did you expect?

As a former Muslim student in the UK, I wasn't at all surprised to hear about the events that unfolded in Glasgow and London a few of days ago. One must indeed rejoice, Muslims especially, to the fact that these attacks were halted and that lives were saved. Nevertheless, this was to be expected baring in mind the neo-imperialistic agenda sufficed by both the Americans and the British. This does not serve as a an excuse for such actions; it is nothing more than a simple logical analysis of events.

Did Great Britain really expect to be exempted from internal attacks whilst participating in mounting Muslim public opinion against her in oil-fueled wars and atrocities; in another side of the world of course. It is simply logical to state that for every action there is a reaction. Regardless of what Great Britain's intentions are in their wars in Iraq and Afghanstan; what we Muslims and Arabs see every single day on TV is massacares of our innocent "brothers and sisters", a lot of them women and children. In other words, imagine (as a British national) watching a war taking place in your country on TV for four years. Imagine that in every single day you hear about 20-30 innocent people dying, a lot of which are women and children. These killings may take place due to internal differences and factions; however, the initial catalyst was due to an alien country invading your country. Before which, your country was in a high degree of safety, despite of the distort regime that was in power. After all this, what would your reaction be towards the oppressing country that caused all this trouble and hardship for your people? Only when you think that way will you truly understand why some people are willing to kill 1700 in central London.

Again, I must stress, this does not serve as a justification on my part for what "almost" happended. It is just really important for British people and all that suffer from such attacks to understand what propells these attacks. In addition, to many people's surprise, I think that if Britain was in the situation I theoritically described above; the reaction of some people wouldn't be different. Hence, it should not be surprising at all to learn that suicide attacks were undertook by Israelis before they formed their claimed "state". Moreover, suicide or what was known as Kamikaze attacks were done by Japanesse air fighters in times of no hope. So, the concept of performing suicide in order to attack one's enemy is not synonymous with Islam, in fact it was invented a while before some Muslims adopted it as a means of attack.

It is important for Muslims to understand the essential nature of the message of Islam; that is to move people from worshipping the created to worshipping the Creator. This is what we are mainly about. Islam did not only teach us what we are about and what our aims are, it also taught us the best way of propagating our views and fulfilling our aims. This is simply put in the words of Allah, where He says;

"16:125: Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance." (Yusuf Ali translation)

So, it is unfair for a small fraction of Muslims to take upon themselves controversial decision making, mostly with little or no help from Muslim Scholars, that would end up hurdling the main aim that Muslims are trying to fulfill in the West; that is to call to Islam. A Muslim might argue that Muslims are oppressed by the West and that a war has been waged against Islam by the West. The simple answer is: well, some Muslims have tried to fight back. Some even went further and attacked Western countries, causing massive casualties in some cases. However, the question remains: what did all that achieve? It only achieved more wars against Muslims being waged, as it served as a very good excuse for Western armies to occupy the countries thought to be the source of these attacks. Nonetheless, it does not take a rocket scientist to conclude that Muslims by far undermatch the arson and weapon-might of the West; this has been proven excessively over the last few years.

This is not a call for Muslims to transform into a bunch of "hippies" yelling peace all the time. Islam is a religion that protects one's right to defend oneself and fight back. However, this is a time a grave weakness for Muslims all over. So, instead of trying to regain our stolen natural rights straight away, we as Muslims should strive to attain a position that puts us at an equal playing field with the west, or at least as a equal as possible. Allah said in the Quran;
8:60: "And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) Allah knows them; and whatever thing you will spend in Allah's way, it will be paid back to you fully and you shall not be dealt with unjustly." (Shakir translation)

So, we should prepare ourselves and start rebuilding our momentum; through education, correct understanding of our religion and better governance for our people. This will rapidly improve our position to an exacerbated extent demanding the respect that we have long lost. Our struggle to improve does not mean we merely aim to do so in order to create a modern army and finally defeat the "evil" west; its main purpose would be to utilize the respect it will give us to form a shield from future attacks or colonization, as clearly indicated by the verse above. Moreover, it will also give us a stronger platform to give the world the alternate Islamic "way of life" as opposed to the capitalism and the ever dying communism. As, in the end of the line, no other system apart from Islam includes the best parts of capitalism and communism; with the addition of a beautifying spiritual touch.

Written by Hamid83

4-7-2007