The Diminishing of Political Standards

The Diminishing of the Prophets (Sall’Allahu Ta’ala Alayhi Wa’alihi Was’sallam) Political Standards

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We try our best to speak the meanings of Allah and His Prophet as relevant and as pertinent as these meanings are to reality and the truth of life around us. The reality that has been taking shape in this life around us in the past months and years is closing in on many of us in a way that we need to understand Allah and His Prophet better. It’s alright- this maybe the coldest day in the season, bear, with me even though it is not recommended to expose ourselves to an in climate weather more then is necessary. Brothers and sisters- a word of truth and honesty- what is meant for us, by the powers that be, is that we be split along sectarian and racial lines. These are the programs that are in progress that will impact tens of millions if not hundreds of millions of Muslims in a detrimental way if we continue to be withdrawn from Protective words of Allah and the guiding direction of His Prophet. We spent a good number of months, probably over a year, in trying to explain some of the roots that lay at the foundations of today’s intra-Islamic psychology. Because of the atmospherics and the social engineering that is imposed upon us by those who have power, maybe we are going to have to take something like a crash sequence of khutbahs to gain a little immunity to the sectarian bug that they want to contaminate our body with and infect our health with. The Muslim public has been for so long withdrawn from some of the basic elements that constitute a healthy Islamic mindset and psychology. Allah’s Prophet came to his people and to the rest of the people with a book- a scripture that in one sense can be reduced to a couple or few words: tawheed, Adl- the acknowledgement of Allah without any derivatives, competitors and parallels and the acknowledgement of the human condition as one defined by justice.

O People, verily We have created you from a male and a female and have rendered you into derivative strains of ethnic stocks and corresponding blocks of people and societies so that you may become familiar with each other, so that you will co-operatively understand, Indeed, the most noble among you are those among you who are keen on Allahs Power presence (Surah Al-Hujurat verse 13)

All of us have been listening to this ayah from time to time, but when Quraish and that 1st human society listened to it, they understood that this ayah was going to disturb their interests. If Allah’s Prophet were to come to them just with a matter of some rituals- telling them how to pray and perform their private responsibilities, knowing what we know from Allah’s book and Allah’s Messenger (and) that history that is common to us, we could say almost certainly there wouldn’t have been any opposition to this Prophet. All of that society would have accepted what he had come to them with if it was just a matter of some ritualistic practices; but the problem they had was that this person here has a message that is far beyond the ruku’, sujud, siyaam, iftaar, the couple of pennies of charity here and there, the verbalization of a sentence or two or the reorganization of some of the details of the Hajj. They wouldn’t have had any problems with that; they wouldn’t have objected to that. Has anyone heard in all of the books of the Sunnah and the Seerah one objection to the Prophet because of the way he was praying, performing the Hajj or the other personally responsibilities that have become in the minds of many people the horizon of Islam. No! The problem was he had come with what we may call today a political program- that nobody wants to speak about. The Prophet was concentrating on a subject matter that all the Islamic speakers today are running away from. This subject matter was not a presentation, a khutbah, a sermon or a lecture. It became human behavior and more than that, it developed into an organized social behavior. This is what they could not tolerate. What are you doing? You want come and change the foundations and mechanics of our society- we’re not going to accept that! This is where the struggle commenced. The Prophet spent 23 long years of sacrifices and struggle based upon this premises and it caught on to the extent that know we had a political behavior and a leadership example that was to be inherited to the rest of us in the years and the generations to come. What happened though is that that 1st generation around the Prophet tried their best to live up to the standards that they were taught by the Prophet’s demeanor. What did they see? If the Prophet was just a communicator or a recipient of revelation without an interaction with people, then why do we have ayaat like- (Allah is saying to His Prophet)

if you were insensitive or if you were aloof or if you were disrespectful of the people around you, then they would have parted away from you, therefore pardon them and ask forgiveness for them and get or solicit their opinions upon making a decision, and once you’ve made up your mind place your confidence in Allah (Surah Ahl-Imran verse 159)

If the Prophet was a person who was living above the standards of his own people and if he was just implementing cold orders that were coming to him, then why would he be involved when implementing these orders with his own people? This tells us that when policy makers make decisions, they do not make these decisions in the absence of their own constituents, and their own social constitution. Rather, when they do make these decisions, they make these decisions on behalf of those who they represent. If this is said of Allah’s Prophet and it applies to him, then it applies to all others who seek to fulfill his leadership position. This class of people- you know today, when we speak about a class of people, usually they mean by that an economic class of people- when we look at that generation that was nurtured by Allah’s Prophet, we are speaking about a moral class of people, not an economic class of people, (but) a moral class of people who saw with their own eyes events.

When the Prophet wanted to fight at Badr, he solicited their opinion. What do you think? They say to him and asked why are we fighting in this position? Is this a revelation and an order that has come to you or is this your best judgment or opinion on the matter? They asked is this a position in which Allah has placed you in or is this a matter of a warfare decision and outsmarting the enemy? The Prophet answered. Then they told him we shouldn’t be here. We should change our position (and) relocate ourselves closer to the water- the wells of Badr so that we are in control of them rather then giving the enemy access to them. This is a character that was infused into the people around him, unlike today’s rulers and decision makers. They refuse to be infused into the people who they represent. What a distance?! What a difference?!

On another occasion, when the Muslims wanted to go to Uhud and other Muslims wanted to stay in Al-Madinah, the Prophet also asked them for their input and opinion. Why would he ask? If he was just a Prophet, a Messenger and an Apostle why would he ask these people? Remember who he’s asking- these are nomads or Bedouins; it’s not like he’s asking sophisticated people, but the issue is not a matter of being civilized to qualify for the Prophet’s company, it’s a matter of involvement. They wanted to be involved; he wanted them to be involved- a far cry from what is happening today and the distance that has grown between that model and the disturbed characters that we have today.

After the battle of Hunain, the Prophet- this practical down to earth fellow, individual or personality began to distribute the spoils of war. He began to give some of this hard won booty of war to some who it seemed like didn’t deserve it. Some individuals looked around and said why are you giving this (let’s say) “money” to those who didn’t work for it? A person- a nobody someone, who’s no one- came up to the Prophet straight forwardly and said to him Oh Muhammad do justice. Imagine that. Compare that to today’s world and today’s rulers. The detail was there is a segment of society called al-muallafala qulubahum, those who the Prophet sought to reconcile their hearts. They need some money and financial assistance so that their hearts can be won over to the sacrifices and the struggle that is going to be required of them in the future. They weren’t the ones who were at the front lines, who were bleeding, wounded and handicapped because of the war; these were people who were taking it easy. Then, some of these people who were at the front-line with the Prophet saw some of these spoils of war going from them to people who they think don’t deserve it. When they felt like that what was it? They were not interacting with the dictator- “oh we have to be quiet; we can’t express our thoughts to Muhammad”- No. They expressed themselves. They went up to him and one of them Oh Muhammad be fair. This (approachable/down to earth person) was the real personality and real character that left his mark and imprint on that moral class of people around him. Who were this moral class of people? Alladheena Aamanu, Al-Muhajirin, Al-Ansaar, those who gave him their trust and their allegiance- this was the moral class that is defined by Allah in the everlasting book and this is the area no one wants to look at nowadays. Absolutely not! No one is speaking about this and in the mean time, for hundreds of years, because no one is speaking about this we have the area of ignorance among us in which today’s trouble makers are moving in. We have trouble makers who want to divide us because we have not developed our minds and psychology with these pertinent facts.

The Prophet of Allah passes on and then we have that 1st line of that moral class around him assume responsibility and try to do so in the same manner. What do we have? The 1st successor to Allah’s Prophet, in his 1st days…All his life, he was a merchant so he’s now the ruler of the Muslims and he goes into the market to support his own family. This behavior was gained from the personality of Allah’s Prophet. He wasn’t a dictator or a ruler above the rest of the people- he was one of the people. Just like Allah’s Prophet was one of the people, he also wanted to be one of the people. He goes into the market, he has to support a family and then Muslim public opinion finds out and say “wait a minute,” what are you doing here? You are supposed to be thinking and discharging responsibilities as the decision maker of the Muslims? – of course, on the basis of that shura’- that moral quality, that was obviously there at that time. He said yeh- but I have to support my family. They said “wait a minute” let’s come and think this thing out. From the limited budget that the Muslims had at that time, they allocated for him a salary that was enough to feed his own family. There were no perks and privileges- there’s nothing. What do you and your family need? OK. It’s going to be this amount. There you have this amount so that you can live just like everyone else. Then, when this person passes away, he didn’t want to be in possession of any money. He had a small amount of money (and) he says take this money and do away with it. In other words, I don’t want to leave this world and meet my Maker while I am in possession of any wealth. This was a moral quality that came from understanding Allah’s Prophet.

When the 2nd successor to Allah’s Prophet assumed that position of the ultimate decision maker amongst the Muslims, he also was following this same course. When the Muslims experienced a drought-it’s called in Islamic history, aam ar-ramada- people were hungry. They were living or surviving off the basics. What did he do? What did he say? “Well, I’m the ruler of the Muslims, I need a healthy meal?!” That wasn’t his attitude. Why? Because Allah’s Prophet’s influence upon him did not permit him to entertain that idea. He said I am going to eat the same way the average or less then average Muslim is eating. What was the less than average Muslim eating at that time? Dry bread and oil! He began eating this for some weeks and then he found out that this is very hard to digest, so he said let’s cook this oil. Cooking this oil may make it easier for us to digest. Remember, he’s just dipping dry bread into this oil. There’s no specifics- at least as far as we know- of what oil we are talking of. (Are we) talking about olive oil or some other type of cooking oil? There’s no accurate information to it, but whatever it is it, it is edible oil. So, after cooking it he realized- No, without cooking it, it’s easier on the stomach and he continued like that for months until that condition of drought went away. This is a person who held himself to the standards of Allah’s Prophet. This is a person also who did not let the governors and the representatives who were dispatched to other areas of the Muslim domain at time get away with their personal performance. This is something that he did which now is against the laws in Arabia. What did he do that not many Muslims know about and not many or even a few Muslims are willing to speak about? He would wait until Hajj time when people were coming to Makkah and the Ka’ba. There, he would combine Muslim public opinion with the governors and those responsible for making decision in the different regions of the Muslim country at that time- he would have both of them comment on each others performance or condition during the Hajj. Can you imagine bringing the populations and the rulers of those different Muslim countries into Makkah and asking the population about those who are ruling over them and asking those rulers about their own populations in front of each other?! Can you imagine what the governors and the rulers in Arabia would say to that behavior of Umar (radi Allahu anhu)?! “What are you doing? This is a controversial thing that you are bringing to the Hajj! This is a political matter that should not exist in the Hajj!” That’s what they would say to him. They didn’t care; these were people of conscience- the likes of which we don’t have today. They were following their conscience.

These examples and this moral class of people, though, did not last for very long because what was going to develop thereafter was a deviation or a break from this behavior. We can see that and we will begin to look at it. As we said, because of the sectarian trouble making around us, and refreshing course that has been deliberately omitted from our public presentations. We have occasional Muslims. You know- this week it is the 1st week of Muharram and we have occasional Muslims or made for the camera Muslims who speak about Muharram, Aashuraa and Karbala on its occasion. They can’t look at the years that went into the making of this event, analyze and look at them with your God-given conscience and mind and see where we are. We have some Muslims, who in their traditional and cultural way try to honor Al-Imam Al-Hussein (radi Allahu anhu) but they have difficulties with Umar. We have a problem here. These are people of personality. (It’s not) as if there was some grudge between these characters- we can’t sense that. On the other hand we have other types of Muslims who want to think highly of Muawiyah while they say that they sympathize with Al-Imam Al-Hussein- we also have problems with these types of Muslims. Both these types of characters are reductionist or ignorant Muslims who cannot grasp the facts of what happened and what is happening today. We are not occasional Muslims- far from it. We approach these issues with Allah and His Prophet squarely in our minds and deeply in our hearts. We will look at the types of rulers who began to distance themselves from Allah’s Prophet.

In the time of Uthman (radi Allahu anhu), the 3rd ruler of the Muslims after the Prophet. Now, the Muslims have a lot of money. The Muslims looked at the behavior of the Prophet, Abi Bakr and Umar (radi Allahu anhuma) and they saw individuals who didn’t have any traces of wealth and riches in their lives. Uthman was prompted by his predecessor Umar and he said look at the way Umar lived and look at the way you’re living! He says Umar withheld money from his family and his own ihtisaaban lillah, (which means like) in order for him to have an investment with Allah or so that he can be compensated for that behavior when he meets Allah; and Uthman said I spend money on my own family and my own relatives (and he used the same words) ihtisaaban lillah- I am doing it as (in today’s common Islamic vocabulary) silata rahum; I’m being forthcoming to my Rahim, those Allah said to honor in the circle of my family. Well- why didn’t the Prophet do that? A person can say all he wanted to say- Uthman had all the freedom in the world to express himself- but does his expression fit into the words of Allah and the behavior of His Prophet? We will see more and more (that) that’s not the case. What does that mean? (Does it mean) that this person was (as some people want to express and think) evil inside? This is yet another mistake that takes the whole affair in another direction. If that was the case, then why wasn’t there- from that moral class of people around the Prophet, that we referred to earlier- an opposition movement of arms against him? Finally, that did occur, but was it with the participation of that 1st moral class of people around the Prophet or was it by new comers and others who could not live anymore with the idea that ruling is no longer the obligation or the responsibility that is entrusted to an individual by the Muslim people? This is the disconnect that occurred early on, although in gradual way that it occurred throughout years and decades until we have today the total break. The break has been so long in the making that people, who are supposed to be scholars and ulema don’t want to speak about it. Who are today’s people who are speaking about the difference and the comparison between those who were authentic leaders of the Muslims, dating back to those years, and contrasting that with what we have today- the rulers, governors, kings and presidents that are living among us? How much character and elements do they have of these personalities and this moral class of Muslims around Allah’s Prophet? We can say almost emphatically that only traces of it exists in the spokespersons and in those who are supposed to be the Islamic scholars of today and our time.

Another statement Uthman said, knowing that there is a movement of opposition, if any of you can find in the book of Allah a statement that would place chains around my feet go ahead and place those chains around my feet or my legs. Of course, there’s no statement in the Qur’an that says that, but he himself took upon himself an oath to follow in the footsteps of the Prophet and his two predecessors, whose social, economic, financial and political behavior were at odds with his.

Some brothers and sisters may say this humble person speaks to much about these issues. It is true, we concentrate on these issues much more then others. The simple fact why we do so is because no one else is talking about them. When the Muslim body does not have any muscles and is paralyzed and we are drawing attention to that fact, help us out. When other Muslims will begin to speak about this issue and the volume will increase and the ideas will multiply about this particular area and when this vacuum that has invited all of these mischief makers into our midst- when all of these other Muslim speakers on Fridays, holidays, conference days and on lecture days- begin to speak about this issue, they will relieve us. At that time we can go to other issues that need our attention. But what do we do when no one is shedding light in this area? Shall we behave like them and leave this critical issue to the imperialists and Zionists who are doing all of this to us today. They want a civil war in Iraq, Palestine and Lebanon. They want to instigate sectarian animosities. They want to resuscitate the ghosts in the minds of sectarian Muslims against each other and they want to bring friction between Muslims and Christians and between Muslims and jews when there is no friction at all. If we understand Allah and His Prophet, we have nothing against jews and Christians, but we have a history against Zionists and against imperialists. We can never understand this when we are kept in the deep recesses of ignorance that pertains to our own selves, our own background and our own history that extends all the way to Al-Madinah and Makkah, the Prophet and that moral class of committed Muslims around him.

Brothers and sisters committed Muslims…

We shall try as much as possible to avoid what we consider to be common information and common sense. You all know- without us expressing it- the times that are approaching. You can sense (that there is in the offing) evil plans for Muslims to come to blows each other. They want such rulers as the ones in Arabia to come in as peace-makers. This ambassador- who used to be here, in Washington DC – right now is making his rounds in different countries. We are told that he is doing that to try to solve the potential Lebanese civil war that may flare up any time now. How can this be? This person bragged at one time that “he was working with the Central Intelligence Agency” and many Muslims among our own selves consider this person to be one of us- how can that be? How can he qualify to solve these types of problems? This sectarianism has made its way into the minds and impressions of Muslim scholars. We don’t want to name any names here, but suffice it to say that there are Muslim scholars who are convinced that Muslims themselves cannot reach an understanding. Let us break themselves down for you- those who consider themselves Sunnis and those who consider themselves Shi’is. We wish we could go beyond that, but that’s where we are- that there’s no way of trying to reach an understanding between our own selves. They leave us with this vacuum and this ignorance. It’s not going to be solved until we can refer to Allah and His Prophet and place all of these issues on the table in front of our own selves and solve them by our own selves.

We ask Allah, whole heartedly, with deep convictions, with minds from the Qur’an to open our hearts to each other and to understand each other so that we compliment each other and reinforce each other, excluding these types of characters from the roles that they want to play.

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2 Responses so far »

  1. 1

    johnny peepers said,

    Beautiful words. I am stunned by the organized media blitz that perpetuates negative stereotypes on Muslims. I support the right of free people to practice their faith. Thank you for allowing me to comment.

  2. 2

    abdulmomin said,

    Beautiful Post MashaAllah!

    I would say that the problem lies deeper and is linked somewhat with the understanding or rather misundertanding the deen of Islam
    Verily the correct way of understanding the real Islam is to refer to the Holy Quran as the basis for all knowledge and then understanding the Sunnah and Hadith in its light. Anything that cannot be linked back to the Quran cannot be declared an integral part of Islam. We must be very careful when we assume that something is or is not part of Islam. Allah has protected the Holy Book for this very purpose that no matter how much time passes the word of Allah remains pure and provides guidance to those who truly want to submit to his will and stay on course to becoming true Muslims.
    The values, injunctions, and the principles enshrined in the Book form the corner stone of the Islamic polity and the limits laid down by it provide the framework within which the laws of the Islamic State may be formulated. These principles, or limits, or framework, are immutable, but the statutes made by the State within these four corners are open to modification and change according to the needs of the times.

    The Qur’an is the last of the Divine Books, because Messenger-hood ended with Muhammad. No subsequent human opinion or pronouncement in matters of deen, therefore, can be recognized as authoritative; nor can any man-made law repugnant to the Qur’an be regarded as binding upon the Muslims. The Qur’an is a book of guidance for all mankind and transcends the barriers of time and space. The Islamic State is an instrument for the enforcement of the Laws and Injunctions embodied in the Qur’an.
    May Allah guide us and have mercy on us. Ameen.
    Abdul Momin
    http://www.quransunnat.com


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