في مبدأ حياة النبي صلى الله عليه وسلم بعد البعثة
A khutbah by late Muhammad Saalih Al `Uthaimeen
1) The early Muslims.
2) The Prophet calls his tribe and family to Islam.
3) Quraish harasses the Prophet.
4) The death of Khadijah and Abu Taalib.
5) The harassment of the people of Ta’if.
6) The Ansaar (residence of Madinah) embrace Islam, and the message of Islam spreads.
The Ship and the Lifeboats
Although the pen and the sword are arrayed against it, Islam is spreading. But there are also problems within the Muslim reawakening.
Posted: 14 Zul-Hijjah 1423, 16 February 2003
We are living at a time when the daily news about the world, especially about the Muslim world is quite depressing. In Palestine, Kashmir, Afghanistan, Iraq, and many other places Muslim life, property, and honor have been declared fair game by those who wield worldly power. It is not just armies waging this war. A whole gamut of institutions, from sophisticated research centers to slick media, is dedicated to the campaign to sow doubts, to spreads confusion, and to denigrate Islam. In hot spot after hot spot around the world, the sword is busy prosecuting a war on Islam. The pen is busy in both conducting a war on Islam and in trying to foment a war within Islam. While the unprecedented and unexpected momentum gained by the anti-war movement in the middle of February has given some hope that the mad rush to slaughter may be deflected, overall picture remains grim.
And yet these are also the times when people all over the world are coming to Islam in unprecedented numbers. At a time when Muslims have lost control of the sword and the pen, Islam is finding new followers everywhere everyday. (It is quite revealing that even as Islam continues to spread despite the sword, some people should continue to insist that it spread by the sword. As Qur'an repeatedly reminds us, the opponents of Islam are a very closed-minded lot).
Within the Muslim world also there are signs of awakening. Muslims are coming back to Islam after having toyed with one false ideology after another. Colonialism had hit them hard. It subjugated them physically, politically, economically, culturally, and mentally. An education system that they embraced as a ticket out of their miseries during that period of oppression compounded their problems by producing self-doubt and self-hate. It produced generations of perfect strangers within the house of Islam, who were then --- for this 'achievement' --- given leadership roles in all areas of Muslim societies. They hated their languages, their culture, and their religion. It is such people who rule the Muslim world today.
Yet, the scene is changing. More women are choosing hijab and are becoming more assertive about it as a symbol of their Islamic identity. There is a greater interest in Islamic knowledge. Qur'an lectures are attracting crowds that were not seen in the past. The nature of the questions people ask about Islam is also changing. There are more 'how to' and 'what to' questions than 'why' questions coming from the secular educated groups. The last Biswa Ijtima (annual gathering of Tablighi Jamaat in Bangladesh) attracted some two million attendees. What is more, they came from widely varying segments of society. A parallel growth can be seen in Islamic activism. Politics, media, relief and charity, education, and community service are all attracting new workers and new organizations. There is a new enthusiasm, new energy, and new awareness.
Our renewed interest in our religion is great but it is good to remember that Islamic revival will not take place through the blind leading the blind.
But there are also problems within this awakening. The period of colonialism was a big crash in which our ship was destroyed. In the immediate aftermath, survival was the main goal, and people came with whatever lifeboats they could. Now is the time to pick up the pieces and build the ship again. The problem is we have been living in the lifeboats for so long, we are confusing them with the ship. The schools for secular education were one such lifeboat. They imparted some skills necessary for survival in a changed world, although they impoverished Muslim education and society tremendously in so many ways. But today so many well-meaning people who get excited about spreading education in the Muslim world think of nothing more than establishing more of these same schools. Campaigns for 'democracy', whatever it means, were another such lifeboat, aimed at returning control of Muslim affairs to them thereby seeking liberation. Today, democracy or no democracy, nowhere do Muslims have any control over their affairs, but this lifeboat has become a ship and Khilafah, the Islamic system of governance, remains a strange entity. Islamic organizations were such a lifeboat, aimed at gathering like minded people so they could focus their resources and energies on some of the important things. Yet each of them is considered to be the ship by its occupants and captains, thereby creating new lines of cleavage within the Ummah.
There is another issue. Most of our new activism thrives on sincerity, concern and drive but not on knowledge or guidance. There are Islamic relief organizations providing much needed support for the destitute millions. But many do not show a sensitivity to check whether their fund raising methods are Islamic; whether they are distributing the zakat according to Shariah; whether their operation meets the Islamic guidelines. There are organizations focused on media and political activism --- certainly very important fields --- that sometime say things that the media or political establishment they are talking to would like to hear, even if they are totally wrong and un-Islamic. They seem to be doing as much damage as good through ignorance and carelessness.
The same observation can be made about our efforts at spreading Islamic knowledge. It is embarrassing how many of those giving lectures, issuing 'fatwas' (not necessarily calling them so but issuing legal opinions nonetheless), and conducting Qur'an lessons have no qualifications for the job. Yet they find a ready audience among those who confuse eloquence with scholarship.
Our renewed interest in our religion is great but it is good to remember that Islamic revival will not take place through the blind leading the blind. All Islamic work --- whether Dawah, or Jihad, or relief work or political or media activism --- requires guidance from the Shariah, which in turn requires knowledge and understanding. Recognizing the need for such guidance from true scholars is the first step in getting it. The questions we need to ask may not have ready-made answers but that does not justify not asking them or accepting answers from unqualified sources. There is a very good example in the work done in the field of Islamic finance during the last decades. It was the collaboration of religious scholars with experts in economics and finance that produced the body of knowledge today that did not exist before. A similar effort is needed in other fields. Muslim journalists working with scholars can help evolve an Islamic protocol for Journalism. Muslim activists working with scholars can help evolve Islamic protocol for media and political activism. Relief organizations can establish Shariah advisory boards to ensure their operations are within the bounds of Shariah.
Bringing our own house in order is the only response we can and must have to the threats, challenges, and fears we face today.
Allah T'ala says in the Holy Quran:
إَنَّ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا وَرَضُواْ بِالْحَياةِ الدُّنْيَا وَاطْمَأَنُّواْ بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ
أُوْلَـئِكَ مَأْوَاهُمُ النُّارُ بِمَا كَانُواْ يَكْسِبُونَ
Surely those who do not expect to meet Us, who are gratified with the life of the world and content with it, and are heedless of Our signs,their abode shall be the Fire in return for their misdeeds. (The Holy Quran, 10:7-8)
The statement that is being made here is that rejection of the doctrine of the Hereafter necessarily entails the punishment of Hell, and the argument that is being proffered in support of it is that those who are oblivious to the Hereafter commit, because of their disbelief in it, evil deeds which can only lead to them suffering the torments of Hell. This argument is corroborated by the entire record of man's past. It is quite clear that the lives of those who do not believe that they will not be held to account by God for their deeds; who work on the assumption that life is merely confined to the span of worldly existence; who measure human success or failure only in terms of the extent of material comfort, fame and power that a person is able to enjoy; who under the influence of such materialistic notions do not even care to pay attention to those signs of God which point to reality, assume an altogether wrong direction with the result that their life is vitiated. Hence they live a totally unbridled life, develop the worst possible character traits, and fill God's earth with injustice and corruption, with sin and transgression, and ultimately end up meriting the punishment of Hell.
The above argument about the Hereafter is drawn from human experience itself. Although in the present verse the argument is found only in an implicit form, it is spelt out at several other places in the Qur'an. The argument essentially is that unless man's character rests on the consciousness and conviction that he will have to render an account for all his deeds to God, both man's individual and collective behaviour will fail to have sound basis and direction. It would seem, therefore, to be worth asking: why is this so? Why is it that once this consciousness and conviction are altogether ended or greatly enfeebled, the human character turns to iniquity and corruption? Had affirmation of the Hereafter not been in conformity with reality, and conversely, had its denial not been opposed to it, then the evil consequences flowing from the denial of the Hereafter would not have been found with such unfailing regularity. If adherence to a proposition invariably leads to good results, and failure to adhere to it invariably leads to evil consequences, then this definitely proves the proposition to be true.
In an attempt to refute the above argument it is sometimes contended that even atheists who reject the Hereafter and follow a materialistic approach to life often lead lives that are on the whole good and decent, that they hold themselves free from corruption and injustice. Not only that but also that their actual conduct is characterized by righteousness and benevolence. However, only a little reflection will make apparent the fallacy underlying this argument. For if one were to examine any atheistic or materialistic philosophy or ideology one will not find in them any basis for righteous behaviour which draws such lavish praise from so-called 'righteous' atheists. Nor can it be established by logical reasoning that an atheistic philosophy of life provides any incentive to embrace such virtues as truthfulness, trustworthiness, honesty, faithfulness to one's commitment, benevolence, generosity, preferring the interests of others to one's own, self-restraint, chastity, recognition of the rights of others, and fulfilment of one's obligations. The fact is that once God and the Hereafter are relegated to oblivion, the only practicable course left for man is to anchor his morality on utilitarianism. All other philosophical ideas which are expounded are merely theoretical embellishments and have no relevance for man's practical life.
As for utilitarian morality - no matter how hard we might try to broaden its scope - it does not go beyond teaching man that he ought to do that which will yield to him or to his society some worldly benefit. Now since utility is the criterion of all acts, such a philosophy tends to make man cynical, with the result that in order to derive benefits, he will not differentiate between truth and lie; between trustworthiness and treachery; between honesty and dishonesty; between loyalty and perfidy; between observing justice and committing wrong. In short, a person under the spell of utilitarian ideas will be ready to do a thing or its opposite, depending on what serves his interests best. The conduct of the British is illustrative of this stance. It is sometimes contended that though the British have a materialistic outlook on life and generally do not believe in the Hereafter, they are more truthful, fairer, and more straightforward and faithful to their commitment.
The fact, however, is that the tenuous character of moral values under a utilitarian moral philosophy is amply illustrated by the character of the British.
For their actual conduct clearly shows that they do not consider moral values to have any intrinsic worth. This is evident from the fact that even those values which are held by the British to be good in their individual lives are brazenly flouted when they act as a nation. Had the qualities of truthfulness, justice, honesty and faithfulness to one's committed word been regarded as intrinsic virtues, it would have been altogether out of the question for the elected rulers of Britain to cynically violate all moral principles in governmental and international affairs and yet continue to retain the confidence of the British people. Does such a behaviour of a people who do not take the Hereafter seriously prove that they do not believe in absolute moral values? Does it also not prove that, guided by concern for material interests, such people are capable of following mutually opposed views simultaneously? (The same arguemnt can be made against the United States and many other governments and societies of today.)
Nevertheless, if we do find some people who, in spite of their not believing in God and the Hereafter, consistently adhere to some moral virtues and abstain from evil, there should be no mistaking that their righteous conduct and piety represents the continuing influence which religious ideas and practices have over them - even if unconsciously - rather than their subscription to a materialistic philosophy of life. If they possess any portion of the wealth of morality, there can be no doubt that it was stolen from the treasure-house of religion. It is ironical that such persons are now using the same wealth derived from religious sources, to promote an irreligious way of life. We consider this an act of theft because irreligiousness and materialism are altogether bereft of morality. (slightly edited version of text taken from Tafheemul Quran)
Muhammad (s.a.a.w.) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen grey hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet about him:
"As there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes [Tirmidhi].
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the shoulders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life. [Ahmed, Musnad, Hafiz Bin Qayyim]
His blanket had several patches. [Tirmidhi] He had very few spare clothes, but he kept them spotlessly clean. [Bukhari] He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." [Abu Dawood]
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearance should reflect it." [Abu Dawood]
He used to observe:
"Cleanliness is piety."
Reference url: http://muslim-canada.org/muhammadatharhusain.html