Saturday, 17 January 2009

A Vision

Vision

A noble and beloved man sat in the remote Arabian peninsula, hundreds of years ago, and talked to his companions about a vision he had. A vision which he and his 30 odd followers would work to carry out. A vision of conquering the world.This man if you hadn't already guessed it, was Muhammad SAW. Our noble and beloved Prophet had upto 40 companions during his dawah work in Makkah, but this did not constrict the vision that he had. He SAW had a vision, that one day inshaAllah the Islam that he was propagating, which only a small group of people in the world had accepted; would one day rule on every inch of the globe.
The Prophet SAW and his companions were being persecuted to the extent in Makkah, that they were incessantly starved, tortured and humiliated and made up only a small minority of the society; as the Quraysh had their own plan to stamp out this deviant little new craze. Thus when the Quraysh heard about the Prophet SAW's vision, that Islam would one day would not only rule over Makkah, but over the globe, they thought it was nothing more than a big joke. In fact people thought his 'phase' of Islam would definitely come to some sort of end sooner rather than later, and it was Abu Talib, his very beloved Uncle who came to him, with love and affection, insinuating this and asking him to give up, sooner rather than later. But the response of the Prophet SAW, in a time, when it looked like not only would Islam never spread, but its followers may not even survive, was:
'If you put the sun in my right hand, and the moon in my left, I would not leave the struggle (for this deen) until either it is victorious, or I perish therein.'
For the Prophet SAW non-pursuance of this Deen was never an option. Whether it seemed easy or not, realistic or not, Islam was to be taken to humanity and offered as the alternative system by which it should live. We would say many wonderful things about this beloved Prophet of ours, but one thing we would never say, astighfirullah, was that he was a dreamer. An idealistic dreamer. But this was definitely how the Qurayshi society around him saw him.For those of us living in this dark and painful world of the 21st century, who have decided that the Islamic vision is the only way, the label of idealistic dreamer is all too familiar. We live in a world where Muslim lives are cheap, in many parts of the globe. Muslim blood was a small price to play for oil in Iraq, a pipeline and domination in Afganistan, and today for the strength of Israel. Today the Muslim Ummah have no less love for their Muslim brethren across the world, and everytime we are hit, we feel impulsed to respond. But it is how we respond that is key. We have taken up a certain mentality that we have to respond to such atrocities in a way which will reap most result, in the most pragmatic way. Hence it is easy for us to send over some charity, stop buying from Starbucks and M&S, and even make that all important dua to Allah SWT. These avenues of seeking a solution for our brethren, make us feel good perhaps, are instantaneous, easy to carry out and most of all we think have the most immediate impact. But we just need to look to the life of our Prophet SAW to see how he reacted to situations and crises in his Prophethood.
When the Prophet SAW was offered to share the rule in Makkah with the Quraysh, his refusal was stark. When tribes, which he approached for the military support for Islam, may have had the military capability but either wanted to share the rule with him or had particualr treaties with nations which meant they could not fight them in any event; his refusal was stark. Rather the Prophet SAW continued to work tirelessly, still trying to change the society in Makkah, and still approaching tribe after tribe for the military support, without any type of impatience or need for an instantaneous, pragmatic result. Rather he had the trust that the result would come from Allah. If the noble Prophet SAW is our example, then should our method be any different? We are working for the same Ummah he worked for, to protect the same Deen he sought to protect. If the Prophet SAW did not at all compromise or feel the need to pursue avenues which were most palatable and perceivably 'realistic' then why should we? After all we just need to put in the effort to try and implement the solution Allah SWT gives us for our problems, and doesn't the result come from him SWT?
Alhumdulilah we must make dua, we must give charity for the needy, but we must also realise that we need to work for a viable, sustainable solution for the oppressed Muslims of the world which will protect them, and of course protect Islam. This in the past, always was the Islamic rule, led by a sincere Islamic ruler. And if the Prophet SAW with his handful of comapnions could have a vision of this being the solution for the world, us, with our 1.5 billion Ummah; shouldn't we too?It is time the Muslims realise that practicality, realism, pragmatism, mean nothing without the blessing of Allah. It is Allah who can bring forth life from a stone and it is Allah who gives us all the barakah in our lives. Thus instead of worrying about what is practical and realistic or not, shouldn't we just channel our efforts into what is obligatory upon us or not? After all, we have been born with the blessing of this time, by the mercy of Allah. Allah chose, throughout the entire history of this world, to bring us into this dunya during the short few years when the Islamic Khilafah has not been in existence, by default giving us all the blessing and opportunity to partake in this work, just as the noble Sahabah and the Prophet SAW himself did.
It is high time we abandon the thoughts of what we think is realistic, practical and palatable for the rest of the world in how we conduct our politics. Rather we should work for what we think is right for humanity and will bring them back the mercy and ease of a just rule. This may mean that as others are busy doing the rounds to raise money for Gaza, and you write, discuss and propagate the idea of Khilafah, the label of 'unrealistic, idealistic dreamer without any sense of urgency' may come your way. But to those I would say than none is more unrealistic, idealistic and complacent, than those who believe that their solutions are better than Allah's, for our politics; and sit in the comfort of this thought. Rather it is the most brave and reliant on Allah who will strive forth, eager to carry the word of Islam, uncompromisingly, to the world, just waiting for his SWT victory.

Saturday, 10 January 2009

Al Quds

Jerusalem will become the capital of the Khilafah


In these difficult times we must not get defeated and be forcused, to have a vision and work to achieve and establish that vision. Israel will be defeated in the near future and Jerusalem will become the capital of the Islamic Khilafah Inshallah.
The following are evidences from the Quran and ahadith for this:
Allah (swt) States:
"And we decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant! So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled. Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. (And We said): 'If you do well, you do good for your ownselves, and if you do evil (you do it) against yourselves'. Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands. [And We Said in the Taurat (Torah)]: 'It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers"
[TMQ Al-Isra, 17:4-8]
The indication in this verse that the second promise of Allah (swt) which will come to pass refers to the destruction of Israel is where it says, "to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before". The Muslims opened Jerusalem to Islam under the rule of the second Khalifah Umar ibn al-Khattab (ra), the Islamic state ruled it with justice for hundreds of years. Even though it was captured by the Crusader Christians for a number of years it was never captured by the Jews previous to the formation of the state of Israel. So Allah (swt) promises that we will enter the mosque of Masjid al-Aqsa in Jerusalem as we entered it before when we conquered it.
Narrated by Ibn ‘Asaakir, from Maseerah b. Jaleese, where he heard the Prophet (saw):
“This matter (the Khilafah) will continue after me in Al-Madina, then (move to) Al-Shaam, then to the peninsula, then to Iraq, then to the city, then to Bait-ul-Maqdis. So if it reaches Bait-ul-Maqdis, then it would have reached its (natural resting place); and no people who remove it (i.e. the capital of the Khilafah) from their land will ever get it back again (for them to be the capital again).”
The scholars said they believe that what he (saw) meant by ‘the city’ is the city of Heraclius (Constantinople). This hadith is talking about which cities would become the capital of the Khilafah, all the cities mentioned have been the capitals of the Khilafah in the past except Bait ul-Maqdis (Jerusalem). This will be our capital sometime in the future inshallah.
In addition there are others from Ibn ‘Asaakir, from Abdul Rahman b. Abi ‘Umayrah Al-Muzni, who said that he heard the Messenger of Allah (saw):
“There will be, in Bait-ul-Maqdis, a (rightly guided) Bay’a.”
These include narrations by Al-Haakim, which have been classified as Sahih. Of these is the narration from Abi Shareeh:
“…I have heard those who say that they will be twelve banners, and under each banner twelve thousand (men), and the Muslims will gather to their comrade (or Imam) in Bait-ul-Maqdis (Al-Quds).”
It was narrated by Ibn Habban in his book of Sahih Ahadith, that Al-Shaam (the region which covers Jordan, Syria, Palestine, Lebanon and part of Iraq) will be the base of the land of the believers at the end of time. On the authority of Al-Nawas b. Sam’aan, who said that he heard the Messenger of Allah (saw) say,
“…and the ‘Uqr (natural origin) of the land of the believers is Al-Shaam.”
It was also narrated by Ahmad from the hadith by Salamah b. Nufayl,
“…verily, the‘Uqr of the land of the believers is Al-Shaam…”
Furthermore, it was narrated by Al-Tabarani, in ‘Al-Kabeer,’ on the authority of Salamah b. Nufayl:
“The ‘Uqr of Dar Al-Islam is in Al-Shaam.”
According to Al-Haythami, this was narrated by Al-Tabarani, and his men (chain of narration) are trustworthy.
This hadith was narrated by 5 Tabi’ Tabi’een, from two Tabi’een, from 2 of the Sahaba. Due to the nature of the definite truthfulness of the speaker (the Messenger of Allah (saw), this hadith is with regards to the second ‘Uqr of Dar Al-Islam, and not the ‘Uqr of the first, for the meaning of the ‘Uqr of the land is its centre and origin, and the ‘Uqr of the first Islamic State was in Al-Madina Al-Munawwarah; therefore, this means that what is meant here is the ‘Uqr of the second Islamic State.
It was narrated by Abu Dawud in ‘Al-Sunan’, on the authority of Abdullah b. ‘Amr (ra):
“There will be a Hijrah after a Hijrah, so the best people on earth are those who keep to the (land of the) Hijrah of Ibrahim (i.e. Al-Shaam).”
This Hadith was also narrated by Al-Haakim, who said that it is Sahih according to the conditions of the two Shaykhs, and they have not narrated it. On the authority of Musa b. Ali b. Rabah, who said: I heard my father say: ‘…Abu Hurairah said, I was told by Abdullah b. ‘Amr b. Al-‘Aas (ra): I heard the Messenger of Allah (saw) say…’ and he mentioned the hadith. It was also narrated by Ahmad in his Musnad, on the authority of Abdullah b. ‘Amr, and said: ‘I heard the Messenger of Allah (saw) say…’ and he mentioned the hadith.
This hadith was narrated by at least five Tabi’ Tabi’een, from three Tabi’een, from two Sahaba. It indicates that there will be a Hijrah (emigration) to Al-Shaam after the Hijrah to Al-Madina. The purpose of Hijrah is to leave Dar Al-Kufr (land ruled by Kufr) and to emigrate to Dar Al-Islam (land ruled by Islam).
The first emigration was to Al-Madina, and the second emigration will be to Al-Shaam. This understanding supports the hadith regarding the ‘Uqr of Dar Al-Islam.It was narrated by Abu Dawud, on the authority of Ibn Zughb Al-Ayadi, who said that Ali Abdullah b. Hawalah Al-Azdi came to him and said: “The Messenger of Allah (saw) sent us to seek booty on foot, so we returned and did not find anything, and he (saw) could see the exhaustion in our faces, so he stood up and said:
‘Oh Allah, do not leave them for me, where I would be too weak for them, and do not leave them to themselves, where they would be too weak for themselves, and do not leave them for the people, where they would keep (the good) from them, keeping it for themselves.’
Then he (saw) placed his hand on my head…” (or he said: “…on my forehead): ‘Oh, Ibn Hawalah, if you see that the Khilafah has come to the sacred land (Al-Quds), then the earthquakes, the troubles, and the great happenings have come, and the hour on that day is nearer to the people than my hand here on your head.’
Al-Haakim also narrated this hadith on the authority of Ibn Zughb Al-Ibaadi. He declared that this hadith has an authentic chain of narrators, and it was not narrated by the two Shaykhs. Ahmad narrated it with the same Isnad (chain of narrators) as Al-Haakim. If Ibn Zughb is Abdullah, then he is one of the Sahaba, and if he is Abdul-Rahman, then he is one of the Tabi’een. Therefore, this hadith was narrated by two Sahaba if he is the first (Abdullah), or one of the Sahaba if he is the second (Abdul-Rahman); and one of the Tabi’een if he is the first, or two of the Tabi’een if he is the second; and three Tabi’ Tabi’een in both cases.
This hadith indicates that the Khilafah will come to the land of Al-Quds. It cannot be said that the Khilafah came to it during the Khilafah of ‘Umar (ra), because the earthquakes, troubles and tumultuous events did not come at that time. This means that there will be a second coming of the Khilafah in which these events will follow.
The new Khilafah state is near, I hope and pray that we all witness it's coming. Insha-AllahTalla

Hadith


Muhammad [saw ] said;

'Nay, by Allah, you have to enjoin all that is good and forbid all that is evil[ wrong], and restrain the hand of the tyrant rulers, and to force him on the truth and to confine him to the truth, otherwise Allah will be about to strike the hearts of some of you against others, then He will curse you as He cursed them’


[Reported by Abu Dawud and Tirmidhi]