Shaykh Abdallah Bin Bayyah On Swiss Minaret Ban

In the name of God, the Beneficent, the Merciful,

Praise be to God and blessings and peace be upon our master, the Messenger of God

On both religious and humanistic grounds, we are grieved by the decision of the Swiss people to prohibit the construction of minarets for mosques in the independent nation of Switzerland.

We perceive in this decision a new obstruction on the road to coexistence and integration between the various ethnic and religious segments in this country, which is, in the minds and hearts of many Muslims and others, an exemplary model of harmonious coexistence that transcends the stereotypes that some people hold of others.

We also perceive a failed hope—in the most progressive of democracies which is studied in universities and seen as the best practitioner of democracy in the world in the area of constitutional practices—for such a democracy to issue an undemocratic and unconstitutional decision.

We say undemocratic because democracy represents a system of equal opportunity and equality for all, and [this decision represents] the devaluation of ethnicity, color, and religion in its interaction with its citizens. And it is unconstitutional because the constitution supports these concepts—and makes them a standard for cooperation.

Switzerland used to represent all of that. And perhaps, it still does. That is, at least, our hope and desire.

In light of that, we will address messages to four constituencies:

* One is to the Swiss people, the owners of the deep-rooted history in resolving ethnic and linguistic disputes. Our hope is that they will commit to introspection. For a wise man once said, “Turning back to truth is better than continuing one’s march into falsehood.” Similarly, we hope they will make a different decision that ennobles and increases the nation’s human capital in the future and not plunge them into backwardness; a decision that appropriately mirrors their history and serves their true interests, not one that is born of emotion and racism.

* The second message is for the Swiss government. We offer gratitude for its notable stance in expressing its opposition to the extremist points of view and for inviting us to utilize the appropriate constitutional and legal means to appeal this decision.

* Our third message is directed to Europe. Thanks to all of those who continue to cling to the principles of morality and humanity and those who defend human rights in the simplest of its expressions, and especially the European Union, the Vatican, and other commissions. And special thanks go to the Swiss clergy.

We call on those organizations and peoples to challenge the views that have begun to surface in Europe from fanatical right-wing parties that are striving to ignite violent conflict and popularize historical resentment; [to challenge] things that do not support the success of dialogue and the dousing of the fires of tension in the world, a world that has no need for more fires.

And we call on those of goodwill to create a space for tolerance, accord, and coexistence. Construction is not happening only in Europe; it is happening throughout the globe. We are calling on all people of sound minds and wisdom to not content themselves with timid calls [to right action]. They should, instead, be more active and engaged.

* The fourth message is to the Muslims of Switzerland especially, and to those of Europe in general. We offer our blessing in observing your maturity, wakefulness, and prudence. And we invite you to represent the values of your great religion: perseverance, tolerance, and forgiveness. “Yet if anyone is patient and forgives, that is determination that will resolve affairs.” [Qur’an, 42:43]

Therefore, alerting one’s brothers and sisters to [the following] principles appears to be a necessity in both particular and general circumstances:

1. There should be a rational and wise increase in public relations activities which support humanistic principles and the rights of citizenship.

2. There should be legal initiatives that support the principles of fairness and the constitution.

3. There should be political and popular campaigns that seek the support of all citizens as well as various human rights and religious organizations.

4. There should be a distancing of one’s self from falling victim to agitation in any form and on focusing one’s energies on the judicial process, while reminding the Swiss people that the flag of Switzerland bears the most Christian symbol: the Cross. The flag flies in the lands of the Islamic world and the Muslims find no discomfort upon seeing it. Muslims also love [Swiss] chocolate and the fascinating Swiss landscape, but such a landscape would be even more beautiful if it had a few minarets. Minarets do not symbolize any treacherous intent. They symbolize nothing more than turning one’s self to the Creator, the Majestic and Sublime.

5. This is an opportunity to manifest the values of tolerance and human fraternity in Islam. Islam is the religion of peace. And our Lord, Majestic and Sublime, is Peace (Al-Salam). And He invites us to the Abode of Peace (Dar al-Salam). So we are not to lose hope that the human heart of the citizens will be awakened; history relates a number of examples of abhorrence transformed into affection. Once in European history the Catholics found themselves agitated over the presence of the Protestants, so they oppressed them. Both denominations thereafter were agitated over the Jews. And today the turn of the Muslims has come. However, the just loving nature of the human being will gain the upper hand. For, our Lord, Majestic and Sublime, allows for us to be optimistic, as He says, “Perhaps God may establish friendship between you and those of them you regard as enemies: and God is able; and God is most forgiving, most merciful.” [Qur’an, 60:7]

He also says, “For good and evil are not equal: promote what is better, and then one between you and whom there was enmity will be as friend, a relative.” [Qur’an, 41:34]

Likewise our advice to you is to reply consistently with what is more attractive in word and deed, advancing proof in the most beautiful fashion, and with affection in place of rancor.

May peace and God’s mercy be upon you.

SH. ABDALLAH BIN BAYYAH: “I CALL UPON THE MUSLIMS TO REVIVE THE SCIENCE OF TASAWWUF”

On the day of Friday July 10th, 2009, during the second international conference in honor of Sidi Shiker (a well-known Moroccan Wali), Shaykh Abdullah Bin Bayyah invited the Muslims to revive the science of Tasawwuf and to return it to its proper place, by which the sciences of the Din itself may be revived.

Bin Bayyah, who is one of the top scholars of Mauritania (West Africa), also stated in his speech entitled “The Foundations of Tasawwuf in the Book and the Sunnah”, that Tasawwuf (Sufism) is not a separate religion, but rather that it derives from the Qur’an and Sunnah, and that the scholars have developed its principles just as they have developed and derived the principles of Fiqh (Islamic Sacred Law) from those two sources as well.

The Shaykh also addressed in some detail the meaning of Tasawwuf, saying: “This word has become widespread and famous to the point that the meaning it points to has become obscured”, adding that Tasawwuf – like the other Islamic madhahib – was cognizant of the rifts that appeared in the Islamic Ummah, and confirmed that “Tasawwuf is a proof against the Sufi, the Sufi is not a proof against Tasawwuf”. In his definition of Tasawwuf, Bin Bayyah stressed that it is “Ihsan” (spiritual excellence), deriving this from the famous hadith Jibril, and adding that this means to seek perfection, and to have love for and longing towards meeting Allah Most High.

The Shaykh also mentioned that Tasawwuf is one (legitimate) science among the sciences of Islam, and stated that an Islamic science can either focus on the outward aspect, namely the actions of the limbs, which is termed “fiqh”, or it can focus on the inward aspect, namely the purification of the soul, softening of the heart, being inwardly detached from the dunya, and so on, and this is termed “tasawwuf”.

In terms of its Islamic origins, the Mauritanian scholar affirmed that its origins lie in the Qur’an and Sunnah, and quoting numerous verses and hadiths to support this, as well as some of the statements of the early founders of Tasawwuf, such as Imam Junayd who said: “This way of ours is confined within the principles of the Qur’an and Sunnah”.

The Shaykh also depended heavily on many occasions during his speech on the book “Qawa’id at-Tasawwuf” (Principles of Sufism) by Shaykh Ahmad Zarruq (d. 846 H), adding that this Moroccan scholar is indeed the “police” of the Sufis in the entire world.

At the end of his speech, Shaykh Bin Bayyah addressed some of the criticisms against Tasawwuf over history, such as the question of the Shuyukh specifying the dhikrs (and their numbers) for their followers, the use of dhikr beads, the question of Tawassul (using the righteous as a means to gain Allah’s blessings) and Tabarruk (deriving blessings from the relics of the righteous), and visiting the graves of the righteous Awliya, confirming in each point that they have a solid basis in Islam.

Shaykh Bin Bayyah on Group Dhikr

Dear Sheikh,

“I live in Sri Lanka and wondered if it was acceptable for the Muslim community here to gather for the sake of remembering Allah as a congregation?”

The Answer:

This is a controversial issue amongst the scholars. Some saw gatherings for the purpose of reciting Qur’an and the remembrance of Allah [in a group] as innovation, and there were others who saw it as something venerable. Each and every one of these scholars relied on certain proofs and evidences. Some relied on the statement of Ibn Mas’ud* [may Allah be pleased with him] “Indeed, you have brought an evil innovation”, and there were others who relied on the apparent [meaning of] the statement of the Prophet [may the peace and blessings of Allah be upon him] who said, “No people gather together, in one of the homes from the houses of Allah, reciting the Qur’an and studying it amongst themselves, except tranquility descends upon them, they are shrouded in mercy, the angels envelop them with their wings and Allah makes mention of them in front of those who are with Him.” [related by Muslim #2699]. So, the explicit meaning of this hadith directs towards the permissibility of such gatherings. Imam al-Awza’i [may Allah have mercy upon him] was asked about gatherings, after the Dawn prayer, that included congregational studying and the remembrance of Allah [meaning they did so with one voice not silently]. He responded, “There is nothing wrong with such gatherings.” Al-Awza’I said, “Hassan bin ‘Atiyyah informed me that the first person to start this practice was Hisham bin Ismail al-Makhzomi during the caliphate of Abdul Malik bin Marawan and he was criticized for it.”

There were some who rejected what Hisham had done, such as Imam Malik [may Allah have mercy upon him], and there were others who said, “There is no problem with this.” Harb mentioned that he saw the people of Damascus, Hims and Basra gathering together to recite the Qur’an after the Dawn prayer. However, the people of Sham would read the Qur’an together with one loud voice, while the people of Basra and Mecca would gather and one person would read ten verses while the people would remain silent. After the first person finished, they others would read what he had read until they would complete what he had recited. Harb, commenting on this said, “All of this is excellent and pleasing.”

Regarding Sri Lanka, then I tend to lead towards the opinion that such an action is fine. If the Muslims gather there, from time to time, to study and recite the Qur’an [together], or to remember Allah [together], without there being any forbidden acts such as mixing between the sexes, dancing or any type of evil, then it is good, and it is incumbent to avoid making [the observance of such acts] difficult upon them.

Dr. Abdullah Bin Bayyah

• Some have questioned the authenticity of this narration from Ibn Mas’ud. Their main contention is that it contains Amr b. Yahya. However, there are other narrations without ‘Ami b. Yayah such as the one found in Musannaf of Abd al-Razzaq, vol 3, p. 221, hadith 5408 which is Hassan

“Boss Refuses to Let Me Attend Friday Prayers.” Answered by Dr. ‘Abdullah Bin Bayyah

Published by Suhaib Webb May 12th, 2008 in General

The Question:

My husband works for a company in London. Recently he asked his boss if he would excuse him on Fridays to observe the Friday Prayer. His boss refused and my husband is unable to observe it. What is the ruling on one in this situation? Is there any action that can be done to make up for missing this prayer?

The Answer:

The Friday prayer is an obligation according to the Qu’ran and the Traditions of the Prophet [May Allah's peace and blessings be upon him].

The Qur’an states: “Oh you who profess faith! When you are called to the prayer on they day of congregation [Friday], rush to the remembrance of Allah and leave off [all forms of] commerce: this is better for you, if you but knew.” The Qur’an 62:9

The Prophet Muhammad [May Allah's peace and blessings be upon him] cautioned leaving the Friday Prayers [without a valid excuse] stating that one who abandoned three Friday prayers, “Allah will seal his/her heart.” Thus, [this makes it clear] that observing the Friday prayer is an obligatory action.

However, if we look at this issue regarding this woman’s husband, we must do so from the perspective that he is unable to find another means of employment unless he works with this person. Therefore, it is likely that he is excused [for missing the Friday prayer]; conditioned that he is not able to find another job. So, [under these conditions], he is excused for missing the Friday prayers and should pray four rakat’s until he finds another place to work.

This is what is apparent to us regarding this situation based on the order of benefits and harms, that the Friday prayer has a replacement [the noon prayer] and that the scholars allowed one to miss the Friday prayers due to hail, heavy rain, illness, weakness and so on. Please refer to Imam Khalil al-Maliki’s explanation in his book where he wrote: “Excuses for missing it [the Friday prayer]: extreme mud, rain, leprocy, the sick and the one engaged in nursing the weak/ill” and this issue falls under the above.

Allah Knows best

Dr. ‘Abdullah Bin Bayyah

Translated and abridged by Suhaib Webb from Dr. Bin Bayyah’s website

From Protest to Engagement

 Shaykh Abdallah bin Bayyah on: From Protest to Engagement

Bradford

This presentation is brought to you by The Radical Middle Way

 

[Opening Du’ā’]

In the name of Allah, The Merciful, The Compassionate. All Praise be to God, Lord of the worlds and blessing and peace be upon our Messenger Muhammad (saw) until the day of the rising.

We meet after a year since our last meeting in this town. And we thank Allah for prolonging our lives so we can meet again. The concerns of the British Muslims today are many. May my speech answer some of the questions that are on people’s tongues and that people speak about amongst themselves. All I want is to congratulate you, and to say there are glad tidings for those of you who are working here; those of you doing good works and those of you who are steadfast in doing their good works; in a place where you do not find assistance. The Prophet of Allah (saw) spoke of a people who have the reward of seventy Muslims, and when the Companions of the Prophet of Allah asked him ‘Oh Messenger of Allah, do you mean seventy of us, or seventy of them?’And the Messenger of Allah said ‘Nay, they have the reward of seventy of you because they work in a place where there are none to assist (them).’

The first challenge of us living here is that of holding fast onto their faith. It is a time of confusion when there are many conflicting opinions being thrown around. And the Prophet (saw) said ‘there will come upon a people, a day when a man will wake up clement with his composure intact and will go to sleep totally bewildered.’ It’s a time of conflicting ideas, contradictory opinions which reach out to all of us because of the globalization and the global village which we all live. But what is it that each person presents and what is it we have to present to people? How do we keep our Islām and our faith intact? Our Imān intact? How do we keep our house intact?  How do we become like the house of Loot when the angels of the All mighty went back into the divine presence and said there is one house of believers amongst them, the house of Lūt? How is it we can ensure our house is like that house? So that if even everyone else had turned away from the truth, our house would be the house that had established the truth.

 

The other challenge is how we find the group of people who remind us of God; a group of people with whom we can gather and pray in a state of serenity; a group of people who can help us in order that we can ensure that we sacrifice our meat in the way that is proper to us. A group of people that can help us in gathering donations in order so that we can extend the hand of assistance to people in need; be they believers or non-Muslims, because a Muslim is supposed to help those of any faith and any creed. A Muslim is supposed to help the needy where ever they may be. The challenge is how you live in your surroundings and those around you.

To overcome this challenge, one requires knowledge. Because co-existence is based on knowledge and it’s an art in itself. Allah commands us to be fair. To have qisd. One of the scholars of Andalusia; Qādī bin Bakr Ibn ‘Arabī, said that qisd, fairness, in the verse when Allah commanded us to have qisd doesn’t mean just justice. Qisd means to share of your wealth with them, with all of the people, be they Muslims or non Muslims. Because justice is implicit in their faith anyway. But qisd entails that we give, share our wealth to those in need, be they Muslims or non-Muslims.

Knowledge gives us the ability to present our faith well and to present it correctly.  Allah commands us to ‘debate with them that which is best’. Not with that which is good, but that which is best. The five pillars of our faith require knowledge to establish them. How do you pray? How do you wash, how do you do Hajj if you can. How do you fast, what’s expected of you in regards to the alms due? All of this requires knowledge. And if you find yourself in a state where with the challenges that surround you, you can keep your faith in tact and you cannot pass it onto your kids then you see a day that will come when you will pass away and there will be no one to inherit this great inheritance that you took from your ancestors or from those before you. Then to leave these lands will be better for you; in order to save the souls of your children. And this is something that we all agree upon. But the Prophet of Allah (saw) said this is a challenge that we have to overcome, in order to ensure that those behind us can inherit this legacy and this trust that God has passed onto us. The Prophet of Allah (saw) said ‘Worship Allah where ever you may be. And follow a sin with a good deed in order that it will be an expiation and wipe it out, and show people good character and good character is the Qur’ān’. For the Prophet, (saw) was the Qur’ān walking. And Allah says, ‘Say good things to the people.’ You should be in such a state that before you speak the light of the reality that you carry touches people. Allah says in the Qur’ān, ‘Its light illumines (illuminates) even though the flame touch it not.’ 

 

And some of the mufassirūn said that this is the Prophet of Allah because even before he spoke, the illumination of what he carried was seen in his state and in his composure and everything he did (saw) .

The Prophet (saw) said to a man, ‘Do not be angry. Do not be angry. Do not be angry’. And he also told us ‘If you are in a state of anger sit down. And if the state of anger doesn’t go if you’re sitting, lay down.  And if you can’t put the fire of your anger out, washing (wash) yourself, by doing ablution’. We should be people that show good character to other people. This is the character of the people that came before us, and nothing should have changed this should be the character that we carry on. We need to live this character my brothers and sister in order that we can carry this trust that we have been given. And we need to live this character so we can get to a point where we can speak like Seyyidunā Yūsuf (as) spoke when he said to them, the king of Egypt; let me be the trustee of the treasuries of the earth. Because I have establishment and someone who is trustworthy. And this, as the Prophet (saw), why was Seyyidunā Yusuf ask him for this, where as the Prophet of Allah (saw) said Yusuf the noble, the son of a noble, the son of a noble, the son of a noble. Meaning Yusuf was a Prophet with three generation of Prophecy before him. Yūsuf, the son of Jacob, the son of Isaac the son of Abraham. He was seeking this, he was asking for this because he knew he had the prerequisite trust worthiness and the ability to carry out this trust whereas another man put in that same position of trust might not be able to do it and may falter.

My brothers and sisters we need to live with the people. And we need to learn how. How then do we live with the people?

To actualize all of this we need for the Muslims to have a practical programme here; one which overcomes the negativities by being positive in their worldly religious affairs. The first thing we need to do is leave our differences. Wherever the Muslims went in the World, circumstances that surrounded them needed for them to look at ways of facing those challenges and therefore different opinions were made.

Some of us have come from different locals to one point. And we’ve carried these differences but we have made them into a baggage that we bring with us. And something that is not as it should be, praiseworthy. This has become an obstacle to us working together. With people busying themselves, disparaging each other, putting down others because they have different opinions. In the Qur’ān, when Allah tells us that we should not back bite each other. And asks us is one of you content with eating the flesh of his brother. These differences should not be a cause of conflict. This does not mean that we do not have different schools of thought, mathāhib and jurisprudence, but what it means, is that this difference, which in reality is praiseworthy. Should not be turned to something which causes us to fall into conflict with each other.  And to bring dissidence into our communities.

 

When coming up here today, we travelled up by train. The rains were all going in different direction to different locations, but on the same tracks. Not one of the trains collided. So there was a harmony between them and in the way intersected and in the way they passed each other.

Imām Al-Shāfi’ī (ra) said our differences can be a source of strength. And Allah says in the Qur’ān, ‘Between the seas there is an inner space, the two seas do not mix and between them there is an inner space’. Meaning the salt and the fresh water do not mix and between them is an inner space. And this inner space should be the love between us, which is the bonding thing between our differences.

The differences that are agreed upon in our community are praise worthy. And these differences should not make us forget out sense of brother hood. Our organizations, at the same time trying to face the challenges that face our community and at the same time build bridges outside, should also build bridges between themselves. Despite of their differences, despite of the different outlooks, and the way they see things should be done.

Ibn Quaiym (ra) said, ‘Our differences (the praiseworthy differences, the agreed upon differences) are based on the different narrations which reached us from the Prophet (saw) and the different understanding of the companions of (saw)’. The Prophet of Allah (saw) told us to desist from disparaging each other, from putting each other down, from talking badly of one and another. And the Prophet (saw) said ‘imān is here, imān is here, imān is here.’

But the differences which lead us to have animosity towards one another are un-praiseworthy. Now after coming beyond this point and understanding we need to work together and be united together and understand that the differences we have with each other are differences which come from the same source and differences which are praiseworthy, differences which are agreed upon we also need to understand that we are citizens of these countries. And we are citizens of this land. And as citizens of this land, we need to have loyalty to this land. And loyalty to this land is not something that this dīn tells us to desist from, but rather is something that this dīn encourages us to do.

To have bir as Allah commands us, is to show goodness. The Prophet of Allah (saw) was approached by one of his female companions and she asked him how she should deal with her mother, because her mother was from outside the Muslim community. The Prophet of Allah commanded her or informed that she should keep the ties of kinship with her mother. The sense of loyalty that one has to the land, the sense that one has to his fellow citizens will naturally make the hearts of his fellow citizens inclined towards those of us who understand; we don’t want to take this country over. What we want to do in this country is mutually co-exist; in a state of tolerance and peace with one another. And what I always say to the Muslims in the different countries of Europe when they ask me whether we should be with the Liberals, with the Conservatives, or with Labour, is that we should work with all organizations with all parties in trying to make the lot of the communities that we live in with, as citizens, with common challenges, with common goals, we should work with all of the different institutions of these communities. The Prophet of Allah Ya’cūb (Jacob) may Allah have peace and blessing on him, advised his sons, when they were going to Egypt and said each of you enter through a different door. And like wise each of us should enter through a different door. The Prophet of Allah said, ‘wherever you find good, stay.’ And the Prophet (saw) said, the land is the land of God, and the servants are God’s servants.    

And Allah says to us, ‘And co-operate with each other with goodness, and God-fearingness or awareness of God and do not cooperate with each other in sin and that which brings animosity between you- that which brings dissidence amongst you.’ All of this requires fiqh. This is the ease that the sharī’ah came with and the Prophet (saw) was described in the Qur’ān as someone who brings peace to people and it is said in the Qur’ān the description of the Prophet in the previous books, is that he will bring peace to his community.

Imām Al-Kātib Al-Baghdādī, may Allah be pleased with him, said that the scholars of the community need to show mercy to the community.

The time is upon us so I would like to conclude by giving you some advice. The first advice is that to improve your link with God; your relation with God. So that you die as one who has a strong link with his Creator. Allah says, narrating the advice of one of His prophets; and do not die, except as people of Islām. Do not die except as Muslims, meaning people who submit themselves to God. Advise your Son and Families and enjoin upon them to also have a state with their maker. God praised his prophet Ismail, because the Prophet Ismail, enjoined upon his family worship and goodness. And he said his Lord was pleased with him.

It’s not enough to say I worship God and I am in a good state, and everybody else’s responsibility is on their shoulder. Take it upon yourself and enjoin it on the others around you. Show goodness to your neighbor and be responsible to your neighbour. Let the society as a whole extend this goodness to the society as a whole so that they may see the reality of what a Muslim is. In you, a Muslim, as the Prophet of God said, ‘A person whom from his tongue and from his hands, the people are safe.’ May Allah give us success in doing this.

And May Allah bless all of our efforts, In shā’Allah.

May Allah bless you, and Al-salāmu ‘alaykum.

 

On Celebrating the Prophet’s Birthday

The issue of celebrating the prophetic birthday, or Mawlid, is one over which scholars have differed. There were those who held that it was a reprehensible innovation; to the extent that some even held it to be prohibited. Others held it to be a praiseworthy innovation. The root of the difference harkens back to the actual taxonomy, or classification of innovation (bid‘ah). Thus there were those who held that innovations could be praiseworthy, such as the Shafi‘•s; and at their head was al-‘Izz b. ‘Abd al-Salåm. Additionally, al-Qaråf• – though he was a Målik• – also held this stance; elaborating upon it in great depth and at great length. His taxonomy incorporates innovations that are recommended (musta˙abb), because of a proof to recommend them; innovations that are obligatory (wåjib), because of a proof to obligate them; innovations that are reprehensible (makr¥h), because of a proof to censure them; and so on. He thus classified bid‘ah into five categories. Others disagreed with this classification and insisted that whenever the term bid‘ ah is employed without further qualification, then it is always blameworthy. They understood ‘Umar’s saying, may Allah be pleased with him, concerning the taråw•˙ prayer: “What an excellent bid‘ah this is,” in a linguistic sense. This was the view taken by Taq• al-D•n Ibn Taymiyyah, and also by al-Shå†ib• in his book, al-I‘tißåm. Many Malik• and Óanbal• scholars then adopted this approach. As for the Mawlid, certain scholars wrote in support of it, like al-Suy¥†•, while others wrote against it. So in my opinion there is no need to prolong discussion of it, nor to fuel further debate about it. In conclusion: whoever celebrates the Mawlid by relating events from the life of the Prophet, peace be upon him, or by recounting his splendid virtues; doing so without mixing this with any act that the Sacred Law deems repugnant; nor with the intention of it being recommended or obligatory – so if it is celebrated with the conditions I have mentioned; without bringing in to it anything that contravenes the Sacred Law; but out of love for the Prophet, peace be upon him – then, Allah willing, there is no problem with it, and he will be rewarded. This was mentioned by Shaykh al-Islam Ibn Taymiyyah who said that one will be rewarded for their intention. He states this in Iqti∂å’ al-Íirå† al-Mustaq•m.2 As for those who abstain from the act, also desiring to conform to the prophetic guidance and fearful of falling into bid‘ah, they too shall be rewarded, Allah willing. The issue is not really that big; nor is it necessary to pay it more attention than it actually deserves. Thus, here in one of the Muslim countries where the mawlid is celebrated and where certain acts of obedience are observed during these blessed days, the scholars here differ about it: some deem it reprehensible, while others permit it; each according to the methodology they traverse … Our attention must be directed at what is beneficial for the Muslims, by attempting to curb any schisms and facilitate ease. This ease is not founded on an empty premise; instead it is rooted in the Qur’an

Anger Management

These were the verses mentioned by Shaykh Abdallah Bin Bayyah in his lecture on Anger Management, which he recommended to be recited whenever provoked to anger and whenever one seeks calm and tranquility or feels overwhelmed by the stresses and pressures of life. These verses were mentioned in the context by Murtada al-Zabidi in his commentary on Imam al-Ghazzali’s Ihya’ and by other scholars.

وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلآئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ   2:248

2:248  And (further) their Prophet said to them: “A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith.”

ثُمَّ أَنَزلَ اللّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعذَّبَ الَّذِينَ كَفَرُواْ وَذَلِكَ جَزَاء الْكَافِرِينَ  9:26

9:26  But Allah did pour His calm on the Messenger and on the Believers, and sent down forces which ye saw not: He punished the Unbelievers; thus doth He reward those without Faith.

إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا وَاللّهُ عَزِيزٌ حَكِيمٌ 9:40

9:40  If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, “Have no fear, for Allah is with us”: then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.

هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا 48:4

48:4  It is He Who sent down tranquillity into the hearts of the Believers, that they may add faith to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom;-

لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ  فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا 48:18

48:18  Allah’s Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquillity to them; and He rewarded them with a speedy Victory;

إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا 48:26

48:26 When those who disbelieve had set up in their hearts zealotry, the zealotry of the Age of Ignorance, then Allah sent down His peace of reassurance upon His messenger and upon the believers and imposed on them the word of self restraint, for they were worthy of it and meet for it. And Allah is Aware of all things.

 

I would also like to add that Shaykh Abdallah recommended these to me to help me with any fears I may have.

Why Did the West Supersede Us?

Question:

What is the reason behind the pre–eminence of the West over us, the Muslims, in all fields, without exception, in spite of the fact that we have the Noble Qur’ān and the innumerable treasures it contains. Have we failed to understand the Qur’ān? Why do we content ourselves with (just) sweet talk? We can analyze, infer and oppose with argument but can we keep pace with the West and its evolution in all domains?

Answer:

All praise belongs to Our Lord and may the peace and blessings of God be upon His Messenger. Allah – Glorious and Exalted is He – has established rules in this universe. He – Glorious and Exalted is He – says: « If any do wish for the transitory things (of this life), We readily grant them such things as We will, to such person as We will » (17:1 8  ) and He says – Glorious and Exalted is He – : « To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof » (42:20). Western countries have abided by these rules: of perseverance, labour, persistent work and rational means. They employed the rules of the universe which are related to digging the earth. It is like what He – Glorious and Exalted is He – has said « They dug the earth and built upon it more than these (i.e. those who were before them) have built » (30:9). Digging the earth is fulfilled by construction and by searching for metals and water. The civilisations which preceded them drew out the treasures of the Earth – and all of this is Allah’s way and whoever establishes these methods will find success. Hence, the question is not about having in possession the Qur’ān or not understanding it. It is about failing to follow its teachings. We are not abiding by the Qur’ān which ordered us to act; « And say (O! Muhammad) (unto them): Act » (9: 105). It ordered us to renounce our idleness and to prepare our strength; « Against them make ready your strength to the utmost of your power » (8: 60). Yet, we failed to obey the Qur’ānic injunctions and to put them into execution.

This matter, which is obvious, is about failure and neglect. He who does not sow will not reap. It is not possible to wait for results without establishing these rules of Allah (Most High). To go against these rules is not possible – rather, it is impossible – because these are the commandment and the way of the Creator, and the rules for the creation.

It is true that the West is neglectful and negligent when it comes to the Creator [i.e. they do not respond to Allah’s call – Glorious and Exalted is He] in its dealings and relations with Him though it has abided by the rules of creation pertaining to civilisation. Rightful leadership is established twofold: the fold of universe construction which is based on digging the Earth and the fold of moral construction which is established upon [the verse]: « Messengers of their own came unto them with clear proofs (of Allah’s sovereignty) » (30:9).
Everything about this matter can be found in the āyah of Al-Rūm: « And they dug the earth
and built upon it more than these [i.e. those who were before them] have built. Messengers of their own came unto them with clear proofs (of Allah’s sovereignty) » (30:9). They did not believe [in the proofs] that the Messengers – Allah bless them and give them peace – came with, but instead they dug the earth and built upon it.

The reason is then, very obvious; there must be a kind of perseverance, order, regularity, persistent work, a creative movement – but not heretic, in dealing with this Universe. Without this, we cannot build the Earth entirely or rightfully.

And God knows best.

This legal edict by Shaykh ‘Abdallah b. Bayyah was originally posted on BinBayyah.net
Translated by Y. Ahmed. Released by http://taleemislami.wordpress.com and www.altranslators.com1429 H.

Political Participation

Shaikh Abdullah al-Mahfoudh Bin Bayyah, in a press statement emphasized that the participation of Muslims who reside in the West in the political systems of their countries of residence whether it be in the form of participating in elections or running for office does not indicate in any form it maybe giving allegiance to unbelief.

Neither does such participation invalidate one’s status as a Muslim or excommunicate him from the fold of Islam. Political participation on the part of Muslims who reside in the West is related to catering to the affairs that Muslim minorities suffer as they reside in the West. There is no harm in such activity under the premise that they are looking after their affairs and well being. Likewise, political participation is a right bequeathed to Muslims living in the West, a right deriving from citizenship. There are events in the life of the Prophet Muhammad {saw} that substantiate the legitimacy of and affirm such activity.

Political participation in the West is a means to secure the interests of Muslim minorities and ensures for them a share in public goods. Likewise, Shaikh Ibn Bayyah, according to the report sees that it is permissible for Muslim minorities to participate in those political parties in the West that will serve their interests.

He said in the report that the well being of the future of Islam in the West will depend upon the cultivation of Islam in the lives of the youth and the ability of Muslims to meet the challenges that they encounter in daily life. As for the debate surrounding the notion of fiqh of minorities it is rooted in a debate about terminology. Fiqh of Minorities is not an independent body of fiqh but rather part and parcel of Islamic fiqh. The situation of Muslims in the West requires and demands the application of fiqh in a manner, which affords Muslims in the West the opportunity to confront the difficulties and challenges of living in the West. Fiqh of minorities is rooted in the sources of Islamic law the objectives of Islamic law and the principle of facilitating hardship.

Source: Translated by Abul-Hussein www.shaukani.com from a press release published on www.binbayyah.net

Why I am not a moderate Muslim

I’d rather be considered ‘orthodox’ then ‘moderate’. True orthodoxy is simply the attempt to piously adhere to a religion’s tenets.

By Asma Khalid

from the April 23, 2007 edition of the Christian Science Monitor

 

Cambridge, England – Last month, three Muslim men were arrested in Britain in connection with the London bombings of July 2005. In light of such situations, a number of non-Muslims and Muslims alike yearn for “moderate,” peace-loving Muslims to speak out against the violent acts sometimes perpetrated in the name of Islam. And to avoid association with terrorism, some Muslims adopt a “moderate” label to describe themselves.

I am a Muslim who embraces peace. But, if we must attach stereotypical tags, I’d rather be considered “orthodox” than “moderate.”

“Moderate” implies that Muslims who are more orthodox are somehow backward and violent. And in our current cultural climate, progress and peace are restricted to “moderate” Muslims. To be a “moderate” Muslim is to be a “good,” malleable Muslim in the eyes of Western society.

I recently attended a debate about Western liberalism and Islam at the University of Cambridge where I’m pursuing my master’s degree. I expected debaters on one side to present a bigoted laundry list of complaints against Islam and its alleged incompatibility with liberalism, and they did.

But what was more disturbing was that those on the other side, in theory supported the harmony of Islam and Western liberalism, but they based their argument on spurious terms. While these debaters – including a former top government official and a Nobel peace prize winner – were well-intentioned, they in fact wrought more harm than good. Through implied references to moderate Muslims, they offered a simplistic, paternalistic discourse that suggested Muslims would one day catch up with Western civilization.

In the aftermath of September 11, much has been said about the need for “moderate Muslims.” But to be a “moderate” Muslim also implies that Osama bin Laden and Co. must represent the pinnacle of orthodoxy; that a criterion of orthodox Islam somehow inherently entails violence; and, consequently, that if I espouse peace, I am not adhering to my full religious duties.

I refuse to live as a “moderate” Muslim if its side effect is an unintentional admission that suicide bombing is a religious obligation for the orthodox faithful. True orthodoxy is simply the attempt to adhere piously to a religion’s tenets.

The public relations drive for “moderate Islam” is injurious to the entire international community. It may provisionally ease the pain when so-called Islamic extremists strike. But it really creates deeper wounds that will require thicker bandages because it indirectly labels the entire religion of Islam as violent.

The term moderate Muslim is actually a redundancy. In the Islamic tradition, the concept of the “middle way” is central. Muslims believe that Islam is a path of intrinsic moderation, wasatiyya. This concept is the namesake of a British Muslim grass-roots organization, the Radical Middle Way. It is an initiative to counter Islam’s violent reputation with factual scholarship.

This was demonstrated through a day-long conference that the organization sponsored in February. The best speaker of the night was Abdallah bin Bayyah, an elderly Mauritanian sheikh dressed all in traditional white Arab garb, offset by a long gray beard.

The words coming out of the sheikh’s mouth – all in Arabic – were remarkably progressive. He confronted inaccurate assumptions about Islam, spoke of tolerance, and told fellow Muslims an un­pleasant truth: “Perhaps much of this current crisis springs from us,” he said, kindly admonishing them. He chastised Muslims for inadequately explaining their beliefs, thereby letting other, illiberal voices speak for them.

I was shocked by his blunt though nuanced analysis, given his traditional, religious appearance. And then I was troubled by my shock. To what extent had I, a hijabi Muslim woman studying Middle Eastern/Islamic studies, internalized the untruthful representations of my own fellow Muslims? For far too long, I had been fed a false snapshot of what Islamic orthodoxy really means.

The sheikh continued, challenging Mr. bin Laden’s violent interpretation of jihad, citing Koranic verses and prophetic narrations. He referred to jihad as any “good action” and recounted a recent conversation with a non-Muslim lawyer who asked if electing a respectable official would be considered jihad. The sheikh answered “yes” because voting for someone who supports the truth and upholds justice is a good action.

The sheikh, not bin Laden, is a depiction of true Islamic orthodoxy. The sheikh, not bin Laden, is the man trained in Islamic jurisprudence. The sheikh, not bin Laden, is the authentic religious scholar. But to call him a moderate Muslim would be a misnomer.

• Asma Khalid is pursuing her master’s degree in Middle Eastern/Islamic studies at the University of Cambridge in England.